Notes 6.

Introd: Throughout Çrémad-Bhägavatam there are descriptions of ten

subject matters, including creation, subsequent creation and the planetary
systems. Çukadeva Gosvämé, the speaker of Çrémad-Bhägavatam, has
already described creation, subsequent creation and the planetary systems in
the Third, Fourth and Fifth Cantos. Now, in this Sixth Canto, which consists
of nineteen chapters, he will describe poñaëa, or protection by the Lord.
Summary

Now, after hearing fifth canto we have gained some firm faith. So let us
progress to searching for a taste in hearing the chanting the HN and SB. By
hearing the glories of the HN, how Ajamila, although very sinful became
liberated by the power of the HN, our eagerness to chant will increase.

Make FC.
Note: we will have a canto by canto short recap by MP.
Verse 1: canto 2—nivrtti marga
2: “ 3—pravrtti marga
3: “ 4—manvantara
“ 5—hellish planets
4-5: “ 3--creation
4: Uttanapada
5: Priyavrata, planetary systems

BJD-- Theme is posanam .

Talks about hells at the end of 5th canto. Selfish activity implicates one in
hurting others and everything gets a reaction. Good deeds get positive
actions, - enjoyment , and bad deeds get negative reactions -
suffering.
MP asks a question. What was the situation of MP? He was about to die so it
is interesting to note what the dying man asks about. That is the first
question he asked back in first canto.
Reads v 1 - talks about nivritti marg. One gives up sense grat and focusses
on SPG. Talks about becoming detached from the body. We identify with
the body and mind and this is maya due to false ego. Purification of
consciousness means making it more subtle. One lives in a different sphere
due to ones consciousness.
Ultimate goal in mat wld for yogi is to elevate himself to highest planet.
Then one can live on Brahma loka for 1000,000’s yrs.
We can’t conceive of the higher planets. Things are subtle. Mode of
Goodness. Peace and satisfaction. But it is material. Reads from purp from
‘pariksit m was astonished .’
MP feeling great compassion.

6.1.1
MP: I have heard of nirvritti marga (canto 2) which brings one to Brahma’s
own abode, later to progress with him BTG. Thus birth and death are
finished.

Why did MP remind SG about nivrtti marga?

See purport, paras 1, 2 beginning: Since Mahäräja Parékñit was a Vaiñëava,

when he heard the description, at the end of the Fifth Canto, of the different
hellish conditions of life, he was very much concerned with how to liberate
the conditioned souls from the clutches of mäyä and take them back home,
back to Godhead. Therefore he reminded his spiritual master, Çukadeva
Gosvämé, about the nivåtti-märga, or path of liberation, which he had
described in the Second Canto. Mahäräja Parékñit, who at the time of death
was fortunate to have met Çukadeva Gosvämé, inquired from Çukadeva
Gosvämé about the path of liberation at that crucial time. Çukadeva
Gosvämé very much appreciated his question and congratulated him by
saying:
varéyän eña te praçnaù
kåto loka-hitaà nåpa
ätmavit-sammataù puàsäà
çrotavyädiñu yaù paraù
"My dear King, your question is glorious because it is very beneficial for all
kinds of people. The answer to this question is the prime subject matter for
hearing, and it is approved by all transcendentalists." (SB 2.1.1)
Parékñit Mahäräja was astonished that the living entities in the conditional
stage do not accept the path of liberation, devotional service, instead of
suffering in so many hellish conditions. This is the symptom of a Vaiñëava.
Väïchä-kalpa-tarubhyaç ca kåpä-sindhubhya eva ca: a Vaiñëava is an ocean
of mercy. Para-duùkha-duùkhé: he is unhappy because of the unhappiness of
others. Therefore Parékñit Mahäräja, being compassionate toward the
conditioned souls suffering in hellish life, suggested that Çukadeva
Gosvämé continue describing the path of liberation, which he had explained
in the beginning of Çrémad-Bhägavatam.
Make FC.
Asaàsåti: Saàsåti=path of birth and death
Asaàsåti=nivåtti-märga, or the path of liberation
1. birth and death cease and one gradually progresses to Brahmaloka,
2. unless one is a pure devotee who does not care about going to the higher
planetary systems, in which case one immediately returns home, back to
Godhead, by executing devotional service (tyaktvä dehaà punar janma naiti
[Bg. 4.9]

Purport, para 3:
krama-yogopalabdhena: first performing karma-yoga and then jïäna-yoga
and finally coming to the platform of bhakti-yoga, one can be liberated.
Bhakti-yoga, however, is so powerful that it does not depend on karma-yoga
or jïäna-yoga. Bhakti-yoga itself is so powerful that even an impious man
with no assets in karma-yoga or an illiterate with no assets in jïäna-yoga can
undoubtedly be elevated to the spiritual world if he simply adheres to bhakti-
yoga. Mäm evaiñyasy asaàçayaù

Who goes to Brahmaloka?

See purport, end: Yogés, however, instead of going directly to the spiritual
world, sometimes want to see other planetary systems, and therefore they
ascend to the planetary system where Lord Brahmä lives, as indicated here
by the word brahmaëä. At the time of dissolution, Lord Brahmä, along with
all the inhabitants of Brahmaloka, goes directly to the spiritual world.

6.1.2
You described: One not free of modes must travel through different bodies
from different desires causing enjoyment and suffering on the path of
pravrtti marga (canto 3) to heaven.

What is the material disease?

See purport, end: This is the material disease, which is known as pravåtti-
märga. When one becomes intelligent he takes to nivåtti-märga, the path of
liberation, and thus instead of rotating within this material world, he returns
home, back to Godhead. This is necessary.

BJd-- When one is young one has the seeds of many desires. Sprouts of
different plants at first look the same but later they manifest different
features. Similarly children seem alike but later they manifest all different
desires and modes of living.
6.1.3
Fourth canto: manvantara, Svayambhuva Manu
Fifth canto: hellish life

BJD-- Everything rests on K quotes bg 7.7 That is the purpose of describing

the universe that one realizes it all comes from K and therefore how great He
must be.

6.1.4-5
Canto 3: creation
Canto 4: Uttanapada
Canto 5: Priyavrata, planetary systems

See purport, end: As explained in Bhagavad-gétä (7.4-5), a combination of

the material energy (bhümir äpo 'nalo väyuù) and the spiritual energy, the
living entity, exists in every creation. Therefore the same principle, the
combination of the supreme spirit and the material elements, is the cause of
the cosmic manifestation.

BJD-- Notes that MP is about to die yet is concerned for others. Glorious
Vaisnava heart.

6.1.6
O greatly fortunate and opulent Çukadeva Gosvämé, now kindly tell me how
human beings may be saved from having to enter hellish conditions in which
they suffer terrible pains.

Make FC: MP Q.
See purport, whole: In the Twenty-sixth Chapter of the Fifth Canto,
Çukadeva Gosvämé has explained that people who commit sinful acts are
forced to enter hellish planets and suffer. Now Mahäräja Parékñit, being a
devotee, is concerned with how this can be stopped. A Vaiñëava is para-
duùkha-duùkhé; in other words, he has no personal troubles, but he is very
unhappy to see others in trouble. Prahläda Mahäräja said, "My Lord, I have
no personal problems, for I have learned how to glorify Your transcendental
qualities and thus enter a trance of ecstasy. I do have a problem, however,
for I am simply thinking of these rascals and fools who are busy with mäyä-
sukha, temporary happiness, without knowledge of devotional service unto
You." This is the problem faced by a Vaiñëava. Because a Vaiñëava fully
takes shelter of the Supreme Personality of Godhead, he personally has no
problems, but because he is compassionate toward the fallen, conditioned
souls, he is always thinking of plans to save them from their hellish life in
this body and the next. Parékñit Mahäräja, therefore, anxiously wanted to
know from Çukadeva Gosvämé how humanity can be saved from gliding
down to hell. Çukadeva Gosvämé had already explained how people enter
hellish life, and he could also explain how they could be saved from it.
Intelligent men must take advantage of these instructions. Unfortunately,
however, the entire world is lacking Kåñëa consciousness, and therefore
people are suffering from the grossest ignorance and do not even believe in a
life after this one. To convince them of their next life is very difficult
because they have become almost mad in their pursuit of material
enjoyment. Nevertheless, our duty, the duty of all sane men, is to save them.
Mahäräja Parékñit is the representative of one who can save them.

6.1.7
Without atonement from Manu samhita or dharma sastras one must go to
hell.
Make FC: SG: atonement
Why didn’t SG just speak about devotional service, since MP was a pure
devotee?
For whom is atonement good?

See purport, end: but to test Parékñit Mahäräja's intelligence, he first

prescribed atonement according to karma-käëòa, the path of fruitive
activities. For karma-käëòa there are eighty authorized scriptures, such as
Manu-saàhitä, which are known as dharma-çästras. In these scriptures one is
advised to counteract his sinful acts by performing other types of fruitive
action. This was the path first recommended by Çukadeva Gosvämé to
Mahäräja Parékñit, and actually it is a fact that one who does not take to
devotional service must follow the decision of these scriptures by
performing pious acts to counteract his impious acts. This is known as
atonement.

BJd-- Reads v 7 how can people be free from hell. SG explains.

No-one knows how much impiety they have enacted. We have caused so
much distress to others. Unkind words. Cheating. Meateating.
Ungratefulness. Such a list of impiety. We have suffer for it.
SG answers that we have to atone. We have to balance our impiety with
counteractive activities from dharma sastras . Prayascitta. Atonements. 80
sastras.
Reads purp to v 7 If one surrenders to K all sinful activities are removed.
So dharma sastra is karma kanda.

SPL 6.1
6.1.1 Madhudviña: He is asking if they were actually covered in the spiritual
world as well. Prabhupäda: Not in the spiritual world. There that is
voluntary. Some devotee wants to serve Kåñëa as flower; they become
flower there. If I want that "As a flower I shall lie down at the lotus feet of
Kåñëa," he becomes flower, voluntarily. And he can change his..., from
flower to human body. That is spiritual life. There is no restriction. If some
devotee wants to serve Kåñëa as cow, he serves Kåñëa as cow, as calf, as
flower, as plant, as water, as ground, field, or as father, as mother, as friend,
as beloved, anything. Ye yathä mäm prapadyante täàs tathaiva bhajämy
aham [Bg. 4.11]. That is Kåñëa's allpowerfulness, spiritual life. SPL SB
6.1.1-4 MEL 75
So there are different grades of sense gratification, but the point is sense
gratification. The cats and dogs, the animals, they are also satisfying their
senses, and the human being also engaged in the same business. The cats
and dogs, they are eating to their taste; the human being is also eating to
their taste. The standard may be different, but the taste is the same. Either
you have sex intercourse with beautiful wife or husband or as sex
intercourse between the shedog and he-dog, the enjoyment is the same. Just
like if you have got a palatable food, either you put it into a golden pot or if
you put it into iron pot, the taste is the same. The taste is not different. One
may think that "I am eating in golden pot; therefore I am advanced." But a
learned man will say that "Whether you have changed the taste?" Either you
drink something palatable in a golden pot or in iron pot or paper pot, the
taste is the same. So this is called pravåtti-märga. Pravåtti-märga means
advancing in sense gratification. So there are different grades. From the
animal life we come to human life, and if we like, we can go to the higher
planetary system, Janaloka, Maharloka, Tapaloka. There are many planetary
system above the sun. …Suppose you are drinking here in golden pot; there
you will get in
diamond pot. That will be the change, not that the taste will change.
The taste, the same. The dog's pot and man's pot and demigod's pot,
within the material world, the taste is the same, and ultimately, you
have to die. That's all. That you cannot stop. Nobody wants to die. He
wants to enjoy life perpetually. Now the scientists are trying to live
more years. So what is the use of living more years? The çästra says,
taravaù kià na jévanti [SB 2.3.18] . The trees they live for five
thousand years or more than that. So do they not live long years? So
sane man will think that "What is the use of living for five hundred or
five thousand years, standing in one place?"
So this is not advancement. The advancement is that, as Kåñëa says,
that to solve the problem of birth, death, old age, and disease. That is
advancement. So Kåñëa says, therefore, that äbrahma-bhuvanäl
lokän punar ävartino 'rjuna. …
Pravåtti-märga. "I want to enjoy sense gratification." This is the basic
principle. So this Kåñëa consciousness movement means that back
to home, back to Godhead, not to make proceed or progress towards
birth, death, old age, and disease, but make progress towards no
birth, no death, no old age, no disease. That is Kåñëa consciousness.
That is called nivåtti-märga. Nivåtti-märga. Nivåtti means stop this
type of progress.
So there are indication in the çästra that how to make progress
towards the goal of nivåtti-märga. That is stated, mahat-seväà
dväram ähur vimukteù [SB 5.5.2]. If you associate with devotees,
mahat, mahätmä, great soul …
Therefore one devotee, he says, kämädénäà katidhä kathidäù na
pälitä durnideçäs teñäà mayi na karuëä jätä na trapä nopaçäntiù,
sämprataà labdha-buddhis tväm äyätaù niyuìkñvätma-däsye. This is
called good sense. The purport of this verse is, "My dear Lord, I have
served my senses in the form of lusty desires and anger and so many
things, käma, krodha, lobha, greediness, and..." My senses are,
means, these things. "So I have served life-long, but neither they are
satisfied, neither I am satisfied." Teñäm. "And they are not merciful. I
have served them up to the age of eighty years, but still they wantservice
from me. If I want to retire, they will not agree." If somebody
says to his wife that "I have served so much in the family. Now let me
go to the Kåñëa conscious temple. I serve there," the wife will
disagree, "No. What service you have done? You have got duty, duty,
this duty, that duty." …
So this morning I was talking with one gentleman. He is in charge of
the social welfare. So when I proposed that "Our nivåtti-märga..., we
recommend these processes: no illicit sex, no meat-eating, no
intoxication, and no gambling, beginning," so he was not satisfied. He
said that "Why you stop illicit sex? We get pleasure." So this is the
understanding of the modern civilization. He is risking his life by all
these processes, but if we request that "Stop this process. Come to
Kåñëa consciousness," they will not agree. That is the difficulty.
Therefore this line of action, nivåtti-märga, it is little difficult. But it is
very easy. If one understands the philosophy, what is the meaning of
pravåtti-märga and what is the meaning of nivåtti-märga, and if he is
sane man, then he will accept, "Yes." Just like if you go to a physician
and you are suffering from a disease, being... Say, just like nowadays
there is prominent alcoholic treatment. People are too much addicted
to alcohol, and there are so many departmental treatment, even for
the priest also. I have seen one ad in a paper that in America there is
a hospital where especially the priestly class drunkard, they are
treated. (laughter) And five thousand patients are there. (laughter) So
if the physician says, "No, no, you give up your drinking habit," then he
will be angry. Then how he will be treated? That is the only medicine,
that "You give up." It is not very difficult thing. Nobody learns drinking
from the birth. Now, even one has learned drinking, now, all our
students, you see practically. They are young men. They are not old
men. Their senses are still strong. But they have given up. They have
given up. They have given up illicit sex. They have given up
intoxication. They do not take even tea, do not smoke cigarette.
Neither they go to cinema, what to speak of going to other places. It
is possible. But if we give up all these things, then our beginning to
the nivåtti-märga, our progress towards back to home, back to
Godhead, that is beginning. …So you are growing the same body or better
body or lower body, and
when it is mature, then you come out. You begin again your life. That
is called pravåtti-märga. In this way we have to accept birth, death,
old age. As soon as you get this material body, there is birth, and as
soon as there is birth, there is death. And as soon as the body is
there, it is growing old. It is suffering disease. …
Sometimes there is some disagreement, that "Why one should not
live outside the temple?" But that is little difficult, because in the
temple you get good association. Everyone is trying to become free
from this bondage of life. So there is some inspiration. But if you live
outside the temple... We are making this temple commodious so that
people may come here and live and learn the art, but if you do not live,
there is risk. Because saìgät saïjäyate kämaù. If you live in certain
association, drunkard association, then you will learn gradually how
to drink. And if you live with the association of the devotees, then you
will forget drinking. You will become devotee. So we are opening
these centers, giving chance everyone. There is no discrimination. It
is not a religious system. It is a cultural institution. …
Madhudvéña: ...reach Godhead in the end, why do we have to speed
up the process? Why not we just let things take their natural course of
events if everyone's going back to Godhead ultimately?
Prabhupäda: Hmm. That is a good suggestion, but you rot for the
time being. Suppose you are going somewhere, walking, and
somebody gives you opportunity, "Come in my car," why don't you
take advantage of it? You are... You will reach the destination by
walking in six thousand years, (laughter) but if you get the
opportunity... In your country there is good. There is staircase and
there is elevator. So if you want to go, that "I shall go by the staircase
and reach the upstair at the end of the day when office will be
finished," (laughter) then you can do that. But if you are intelligent,
you shall take the advantage of the elevator. Within a minute you go
there. That is intelligence. "I am going. I shall reach at the end of the
day when every office will be closed. Then I will come down again." If
you see that, that you can do—not very good intelligence. That is not
intelligence. We have to take the speediest process. That isintelligence. Yes?
…
Madhudviña: His question was that can you take initiation by
accepting the spiritual master in your heart without actually taking...
Prabhupäda: These are bogus proposition. It has no meaning.
(laughter) It has no meaning. If you think within yourself, "I am
eating," will you be satisfied? You starve and simply think, "I have
eaten everything." (laughter) Is that very practical proposal? You must
eat. We don't say all these bogus proposition. SPL SB 6.1.1 MEL 75
Pravåtti means inclination. Here in the material world everyone is
inclined to gratify the senses. This is material world. Everyone is
trying. Ähära-nidra-bhaya-maithunaà ca. The best type of ähära-nidra.
Even in the human form of life they are also trying for the same thing,
as cats and dogs are trying. The cats and dogs, they are also trying to
find out where it is, food, where sleeping comfort, where sex life, and
where defense. If the human form of life is also utilized for this
purpose, pravåtti-märga, then it is, as I was talking in the park, it is
just like using sandalwood for burning fuel. There is distinction even
in wood. There are so many jungle wood, we can use it for cooking.
But if the sandalwood, which is so valuable, if we do not know what is
the value of sandalwood, if we use it for cooking and burning...
Similarly, if we use this human form of life exactly like the cats and
dogs, simply for sense gratification, then we are committing suicide.
The whole Vedic civilization means how to utilize this human form of
life for better purposes….
So this is called pravåtti-märga. According to our inclination we are
contacting a certain type of the modes of material nature and we are
getting different types of body. Käraëaà guëa saìgo 'sya sad-asad
janma yoniñu [Bg. 13.22]. …
brahmaëä yad asaàsåtiù
Saàsåtiù means the cycle of birth and death. This is called saàsåtiù.
Saàsåtiù. And asaàsåtiù means to stop the cycle of birth and death
and go back to home, back to Godhead. Then, if you want to go back
to home, back to Godhead, then you have to follow the nivåtti-märga.
Pravrtti is there, my inclination is there, but if you practice nivåtti-märga,
then you overcome the cycle of birth and death, saàsåtiù. So
this human form of life is meant for nivåtti-märga, not to indulge the
sense gratification but minimize sense gratification as far as
possible. Try to make it zero. Then that is called nivåtti-märga. We
are. We require this eating, sleeping, mating and defending. But if we
try, if we practice, that is called austerity. Tapo divyaà putrakä yena
çuddhyet sattvaù [SB 5.5.1]. Çuddha. Çuddha means purification,
existence, purifying the existence. We are eternal, we are existing, and
on account of impurity, we have got this material body, and it is
subjected to the laws of material nature, and we have to change one
after another. This is pravåtti-märga. But in the human form of life if
we come to senses that "Why I shall accept repetition of birth, death,
old age, disease, and so many miserable conditions?" so that is called
sense. That is intelligence. That intelligence can be developed in
human form of life, and if we do not do, then the same example: just
you use the sandalwood for burning purpose. SPL SB 6.1.1 HON 76
6.1.2
So Parékñit Mahäräja is trying to understand pravåtti and nivåtti.
Pravrtti means here in this material world, anyone who has come,
beginning from Lord Brahmä down to the small ant, they have come
on account of pravåtti, means for enjoying sex. This is material world.
So long one will be engaged in sense enjoyment in different varieties,
he will have to remain within this material world. Kåñëa is so kind. We
wanted to enjoy this material world; therefore He has given us full
chance: "Yes, you enjoy." Kåñëa does not want that you should enjoy
this material world. That is not He... Sometimes the foolish men, they
say that "Kåñëa has given us this facility for sense enjoyment. Why
we shall not take it?" Sometimes the so-called åñis and yogis, they
also say, "Yes, when you have got the senses, it is meant for
enjoyment. Why it should be stopped?" Yes. Because... Really it has
to be stopped. If you want real life of eternal enjoyment, then you
have to stop. If you don't stop, then you remain here.
Bhütvä bhütvä praléyate [Bg. 8.19]. You have to take birth according
to your desire, either as Brahmä or as ant, as a cat, as a dog, asdemigod, and
according to your capacity, Kåñëa will give you: "All
right." Ye yathä mäà prapadyante täàs tathaiva bhajämy aham [Bg.
4.11]. If you want from Kåñëa sense enjoyment, He will give you all
facilities. But Kåñëa does not want. Kåñëa said, sarva-dharmän
parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. That is His mission,
that "You will never be happy in this process of pravåtti-märga."
kåñëa bhuliya jéva bhoga väïchä käre
päsate mäyä täre jäpaöiyä dhäre
Mäyä means the condition in which I enjoy material sense
gratification. That is called mäyä. Mäyä jäpaöiyä dhäre. Jäpaöiyä
dhäre means catches, catches: "All right, come on." There are two
things: light and darkness. If you remain in light, there is no darkness,
and if you prefer to remain in darkness, there is no light. Two things
are there. So mäyä is darkness, and Kåñëa is light. That is our motto
in the Back to Godhead. "Godhead is light and darkness is nescience.
Where there is God, there is no darkness." This is our position….
So try to understand Kåñëa in this way. And if you actually
understand Kåñëa, you are liberated immediately. Janma karma ca
divyaà me yo jänäti tattvataù. How Kåñëa eats, how Kåñëa thinks,
how Kåñëa works, if you understand all these things, then
immediately you become liberated. Tyaktvä dehaà punar janma naiti
mäm eti [Bg. 4.9]. You immediately become. The only thing is we are
rotting in this material world because we do not know Kåñëa. That is
the... You'll not be admitted in the spiritual kingdom unless you know
Kåñëa, what He is. And as soon as you understand Kåñëa, you are fit
—"Come on." Tyaktvä dehaà punar janma naiti mäm eti kaunteya [Bg.
4.9]. And as soon as you go, yad gatvä na nivartante tad dhäma
paramaà mama [Bg. 15.6]. Everything is explained. And therefore
Kåñëa comes. We have got pravåtti to enjoy this material world.
Kåñëa comes personally, that "This will not help you." He comes
personally: "You give up this habit. You simply surrender to Me. I will
take you back to home, back to Godhead." This is... Pravåttir eñäà
bhütänäà nivåttes tu mahä-phalam. We are inclined to enjoy this
material world, but if we stop this material enjoyment, we are fit for
spiritual life. That is the philosophy….So we have to give up this habit that
"I am master. I can enjoy, and I
can do. I am independent." You have to give up this habit. Then you
will be eligible for going back to home, back to Godhead. SPL SB
6.1.2 HON 76
6.1.3
Now, by nature's law the evolution brings you to a nice body, civilized
human body, with higher consciousness. But if we utilize this higher
consciousness simply for constructing very high skyscraper buildings
and do not know what form of body I am going to accept next, that is
not very good intelligence. My business is that by nature's
evolutionary process I have come to this human form of life. Now I
have got good intelligence, better than the animals. If I utilize that
intelligence for simply having nice motorcar and skyscraper building,
but I do not know what is my future, then it is not very good
intelligence. You can construct a very nice skyscraper building, and
you can have a nice car, but you will not be allowed to stay here. What
you have done for that? You will be kicked out at any moment. Then
your all labor is simply... You can solace yourself that "My children
will enjoy" or "My grandsons will enjoy." But why not enjoy yourself?
That is very uncertain. Any moment I shall be kicked out. And then, if
it is a fact that I am going to accept another body, there is no
guarantee what kind of body I am going to accept. I have constructed
a skyscraper building on account of my attachment. I may be allowed
by the nature's law to stay in that building, but if by my activities I
become a rat or cat in that building, then what is the profit? We are
under the nature's law. You cannot say that you are independent.
Nature's law is very strict. Prakåteù kriyamäëäni guëaiù karmäëi
sarvaçaù [Bg. 3.27]. Nature's law... Just like fire. If you touch fire, it
will burn. And even a child who is innocent, if the child touches the
fire, it will burn. There is no excuse. You cannot say that "The child is
innocent. It does not know the effect of touching fire, so he should be
excused." No. Ignorance is no excuse. Especially... That is the state
laws. You cannot say... Suppose you have committed some criminal
act. If you plead, "My lord, I did not know that the, after doing this act,I had
to suffer imprisonment. So you excuse me," no, that will be no
excuse. You know or not know the law, if you have acted like that, you
must suffer. This is going on.
So we don't believe in the next life just to avoid this consequence. But
that will not excuse us. We have to accept a type of body. Otherwise
how there are so many different types of bodies?...
We are being taught at the modern age that "Work very hard and
enjoy your senses." This is the modern civilization. "Get money some
way or other, and spend it for sense gratification." That is the goal. Na
te viduù svärtha-gatià hi viñëum [SB 7.5.31]. They are not taught, they
are not educated, that what is the end of life, goal of life. That is God
realization. They do not know it….
Madhudvéña: We have been here for many lifetimes performing sinful
activities. So is it possible to counteract all those sinful activities in
one lifetime, or does it require many...?
Prabhupäda: One minute. That is Kåñëa consciousness movement.
One minute. You are not reading Bhagavad-gétä? What Kåñëa says?
Sarva-dharmän parityajya mäm ekam çaraëaà vraja, ahaà tväà sarva-
päpebhyo mokñayiñyämi: [Bg. 18.66] "You surrender unto Me. Give up
your all business. I will give you relief from all sinful reaction
immediately." So it requires one minute. "My dear Kåñëa, I was
forgotten. Now I understand. I fully surrender unto you." Then you
become immediately free from all sinful reactions. Without any
reservation, without any politics, if you fully surrender, Kåñëa is
assuring, ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù. He
reassures, "Don't worry whether I will be able to give you relief from
all reaction." Mä çucaù. "Finished, guaranteed. You do this." So how
much time it requires to surrender to Kåñëa? Immediately you can do
that. Surrender means you surrender and work as Kåñëa says. That is
surrender. What Kåñëa says to do? Man-manä bhava mad-bhakto
mad-yäjé mäà namaskuru [Bg. 18.65]. Four things: "You always think
of Me, and you become My devotee, you worship Me, and offer your
respect, full obeisances unto Me." You do these four things? That is
full surrender. Mäm evaiñyasi asaàçaya: "Then you come to Me
without any doubt." Everything is there. Kåñëa has given everythingfully. If
you accept it, then life is very simple. There is no difficulty.
Yes? SPL SB 6.1.3 MEL 75
6.1.6
The history of creation, as we learn from the Vedic literature, that
after creation of this material world, the living entities are
impregnated... Just like a man constructs a nice house or takes a
very nice apartment and begets children in the womb of his wife,
similarly, the material nature is the mother, and the father is God, and
we are all children. These are the Vedic literature description. So who
are these children? These children are all criminals. All criminals.
Beginning from Brahma, the highest living creature, down to the ant, a
small insignificant ant, more or less, we are criminals, and we are
suffering the consequences. We cannot deny. If we are sincere, if we
actually believe in the çästras, in the Vedic literature, then our
sufferings are due to our mischievous activities.
So according to the mischievous activities, there are different kinds
of suffering and there are different kinds of species of life. But mäyä,
the spell of mäyä is so strong that one cannot understand that he is
suffering. We understand that we are trying to be happy. Actually, this
material world, there is no happiness, but to counteract the agency of
distress, we accept, "That is happiness. That is happiness." Just like I
have no apartment, but to counteract this inconvenience, if I try my
utmost to get a good apartment I feel, "Oh, now I am happy. I am
happy." What is this happiness? How long you shall remain in this
apartment? Suppose you have got, purchased, now long you will live?
So here happiness means to counteract the force of distress is called
happiness. Actually there is no happiness. This is called mäyä. Just
like I am in distressed condition, puzzled, I take some intoxication.
This is called happiness. I remain in the same condition. After my
intoxication is over, I come back again into the same condition, but I
am thinking (I am) happy. This is called mäyä. Mäyä means... Ma
means "not," yä means "this." "You are thinking like this, but it is not
this." This is called mäyä. You are thinking that you are happy, but you
are not happy. So we are seeing that a criminal is arrested by thepolice and
he is put into the prisonhouse. We know that he is put into
trouble, but still, in spite of seeing that "This kind of criminality will put
me also into such kind of distress," but still, I commit that thing. This
is the influence of mäyä. This is the influence of mäyä.
So these all description of hellish description has been given in the
previous chapter. Now, Parékñit Mahäräja, he is a Vaiñëava. A
Vaiñëava, Vaiñëava feeling... Vaiñëava means he is always feeling for
the distress of the others. …
Vaiñëava means godly person. So every godly person, he thinks for
others. "Oh, people are suffering for want of knowledge, for want of
God consciousness, for want of Kåñëa consciousness. Oh, let me do
some service. Let me enlighten them so that they may be happy."
Therefore we offer our obeisances to the Vaiñëavas: väïchä-kalpa-
tarubhyaç ca kåpä-sindhubhya eva ca. Väïchä-kalpa-taru means that
"My dear devotee, you are just like a desire tree. Whatever I desire
from you, you fulfill." Väïchä-kalpa-tarubhyaç ca kåpä-sindhubhya eva
ca. Kåpä means mercy. "You are the ocean of mercy." And patitänäà
pävanebhyo, "And you are deliverer of the fallen souls. Therefore I
offer my obeisances unto you." It is very nice to offer respect to a
godly person. Is described very nicely. Why? Now, patitänäà
pävanebhyo. A godly person's business is to reclaim the fallen souls.
They cannot see... A godly person sees that "Here is my brother. He is
son of God. I am son of God. Without enlightenment, without
knowledge of God, he is suffering. So let me give him some
knowledge of God." This is godly person's business. He has no other
business. He has no business to find out where to eat, where to
sleep. Oh, that God provides for him. If God can provide food and
shelter for cats and dogs, do you think God will not provide food and
shelter for His confidential devotee? Is God so blind or ingratitude or
unable? If He is able to feed innumerable living entities within this
universe, does it mean that one who has sacrificed his life for God's
service, he will starve? No. In the Bhagavad-gétä it is said, kaunteya
pratijänéhi na me bhaktaù pranaçyati: [Bg. 9.31] "My dear Kaunteya,
Arjuna, you declare it to the world that My devotee will never be
vanquished." Never be vanquished. Another place it is said,
teñäànityäbhiyuktänäà yoga-kñemaà vahämy aham: [Bg. 9.22] "Those who
are constantly engaged in My service, for them, I personally carry all
the necessities to his home." So rest assured that if you become
Kåñëa conscious, if you become God conscious, there will be no
scarcity of happiness. Don't think that "If I devote my life only for
Kåñëa consciousness I will be starving." No. So this enlightenment is
given by godly persons.
So here Mahäräja Parékñit, he was very godly person. He was so
great devotee that there is no comparison. He is... So he is asking,
after hearing the hellish punishment of the criminals, he is asking,
adhuneha mahä-bhäga
yathaiva narakän naraù ,,,SPL SB 6.1.6 LA 70
Therefore each and every sinful activity, there is punishment. They do
not believe in the next life, but they can see practically in this life that
if you violate a little laws of nature, you'll be punished immediately.
Immediately punished. Just like I have got some pain in this finger, I
scratch some nail, that I should not have done. Immediately there is
reaction, I'm suffering. Every... You cannot do anything whimsically.
As soon as you do it, there is reaction. Take for example just like salt.
Salt is necessary. Unless you put little salt in the foodstuff, you
cannot eat it. So salt is necessary, but if you put little more,
immediately you cannot eat. It will not, not eatable. Because God has
given you salt, the seas and oceans of salt, you cannot make it use
more than is necessary. If you think that "There is so much salt, let
me eat it,'' no, you can not do. Any, any action. Just like in this
material world, sex life is very pleasing, but if you enjoy more, then
you become impotent, the reaction. If you can eat say four ounce, and
if you eat five ounce, immediately there is indigestion; two days you
will have to starve.
So why don't you see? People have become so rascal that they do not
think of sinful activities. By nature's law it is so strict that you have to
follow the laws given by God. If you don't follow, then you'll be
punished. Dharmaà tu säkñäd bhagavat-praëétam [SB 6.3.19].Dharma means
the laws given by God. That is the simple description
of dharma. If you do not know what are the laws of God, then that
does not mean you'll not be punished. Innocence of law is no cause
for excuse. If you go... Suppose if you have done something criminal
without your knowledge, and if in the court you say, "My lord, I did not
know this law, that committing something criminal like this I would
have been punished.'' So that is no excuse. Ignorance of law is no
excuse. Nature's law is so strict. Just like a small child, if a child puts
his finger on the fire, the fire will not excuse the child: "Oh, he is an
innocent child. He does not know.'' No. It must burn, never mind it is
child. So there is description of different types of punishment in the
Çrémad-Bhägavatam for different kinds of sinful activities. Therefore,
after hearing the description... Parékñit Mahäräja is a Vaiñëava.
Vaiñëava is very sympathetic. If actually there is any welfare worker,
that is Vaiñëava. This Kåñëa consciousness movement is going on.
The Vaiñëavas are taking so much, I mean to say, trouble. Just like in
Melbourne our, these preachers are being punished regularly. They
are taken to the jail, and still they are doing their duty. Still they are
going for saìkértana. Just like one side they are violating the so-called
laws of the state, they are being punished. Similarly, important laws
of God, if one violates, how you cannot be punished? This is an
instance. Must be punished.
So Vaiñëava is always thinking how people will be happy. This Kåñëa
consciousness movement is going on just to make people happy.
They do not know so many things and for which they are suffering in
this material world in so many stages of life, in so many forms of life.
…
So how to get them released from this suffering?'' Just like a friend,
suppose another friend for criminal activity is put into jail, but the
friend is thinking, "Anyway, my friend is now put into jail, suffering.
How to get him released?'' That is friend's action—father, mother or
friend. Similarly, Vaiñëava, Vaiñëava is patitänäà pävanebhyo
vaiñëavebhyo namo namaù. We offer our respectful obeisances to
Vaiñëava because Vaiñëava is meant for delivering the fallen souls.
That is Vaiñëava's business. They have taken so much trouble just todeliver
the fallen souls from the sinful activities, and those who are
being punished, to save them, this is Vaiñëava's business. So
Parékñit Mahäräja, not for himself, but for others he inquired this
question: "My dear Çukadeva Goswämé, I understand that these
people are suffering so many different types of punishment. But how
to rescue, rescue them? Is there any method to rescue them? If there
is, kindly describe, kindly describe.' …
yathaiva narakän naraù, "these people are suffering in the hellish
condition of life. How they can be rescued?'' Nänä ugra-yätanän. Very
severe punishment they are undergoing. People cannot see. They
have no eyes to see, you see? They suffer in great calamities, and still
they cannot see that "I am suffering.'' Just like when you pass
through the streets of Australia, we go daily, morning walk, big, big
skyscraper buildings have been constructed, and people are making
plans, designs, working very, very hard, lifting so many heavy things.
These are very heavy tasks, but they are thinking, "It is very
happiness.'' (laughter) They are thinking, "We are making progress,
we are making progress. We are bringing stones and irons on head
and putting together, and it is progress. We are very happy.''
(laughter) This is going on. This is called varäta mäninaù(?). They are
enamored by the external energy of the Personality of Godhead.
These material things are products of the external energy of the Lord.
Bhümir äpo 'nalo vayuù khaà mano buddhir eva ca…
So I am spirit soul. I have been engaged in mixing these five things
and big, big lumps and gathering them just like children play in the
sea beach, gathering so much sand and making like this, big house,
and then it is fallen down. So we are engaged in these material
activities, but we forget at the same time that there is ready, atom
bomb. As soon as there will be declared war, these things will be
finished, immediately….
So this is called material civilization, that we do not know that these
things will be finished today or tomorrow or hundred years after. It
will be finished. And I am living soul, I am eternal, and I have been
engaged in these material activities without knowing my progress of
life, or without knowing my transmigration from... Suppose I spent allof my
energy in this piling of stone and wood in this life, and next life
if I become a rat or cat in this house, then what is the profit?SPL SB
6.1.6 SYD 73
So Parékñit Mahäräja is a Vaiñëava. From his childhood he is a
Vaiñëava. So he has no unhappiness. But when he heard that so
many sinful persons are going to the hell and they are suffering in this
way, he became very sorry. That is Vaiñëava. Para-duùkha-duùkhé.
He is unhappy by seeing others unhappy. He has personally no
unhappiness, but he is para-duùkha-duùkhé. Just like Prahläda
Mahäräja. All the Vaiñëava you will see. Just like Caitanya
Mahäprabhu. Caitanya Mahäprabhu, tyaktvä su-dustyaja-surepsita-
räjya-lakñméà dharmiñöha ärya-vacasä yad agäd araëyaà, mäyä-
mågaà dayitayepsitam anvadhävad vande mahä-puruña te
caraëäravindam [SB 11.5.34]…
Similarly, the Gosvämés. Just like Rüpa Gosvämé, he was prime
minister in the government. And about him it is said that tyaktvä
türëam açeña-maëòala-pati-çreëéà sadä tuccha-vat. He gave up such
exalted post as minister of the government, chief minister in the
government. …
You can see how they have become mendicant. A small loincloth, one
waterpot only, that's all, finished, no possession. So why? Bhütvä
déna-gaëeçadau karuëayä. They wanted to show their mercy to the
suffering humanity. So in this way they adopted change of life. That is
Vaiñëava. Vaiñëava personally has no demand for life, no
unhappiness. He is completely satisfied with Kåñëa. But he is
unhappy by seeing other conditioned souls suffering. This is
Vaiñëava. There are many example. Prahläda Mahäräja also said the
same thing.
So here also Parékñit Mahäräja, he heard so many things, but he is
very much perplexed that "How these suffering men who are put into
this hellish condition of life, not all, some of them?" So he is asking,
"My dear sir, you have explained so many things. They are very nice."
Adhunä, "just now"; iha, "in this connection"; mahä-bhäga, "O the great
fortunate"; mahä-bhäga yathaiva narakän naraù. Yathä eva, "and as";"from
this hellish condition," narakät, "from the hell"; the human being,
näna-ugra-yätanän... They are put into the hell means they are
suffering very severe type of pains. Näna-ugra-yätanän neyät: "They
become free." Tan me vyäkhyätum arhasi: "Now leaving aside all
other topics, kindly let me know how these men can be delivered from
this hellish condition of life." This is his praçna….
So this question was raised by Parékñit Mahäräja that "You have
already described." He did not disbelieve. He believed. Because he is
Vaiñëava, he knows. And he is disciple of Çukadeva Gosvämé, so he
has thorough knowledge. Now he is anxious. This is the symptom of
Vaiñëava, that he cannot see others are suffering. Therefore he takes.
Just like Lord Jesus Christ, Vaiñëava. For others' suffering he agreed
to be crucified. But the followers are so unfaithful, they have settled
up that "Let Christ suffer for us, and let us go on committing sin."
Very good conclusion. They love Christ so, that "My dear Christ, you
suffer for our sinful activities and let us go on with our sinful
activities." Christ says, "Thou shall not kill." They decided, "Let us kill
on and on, and open scientific slaughterhouse. And if there is any sin,
then Christ will suffer. That's all. He has taken the agency on
suffering." Very good conclusion. No. The Vaiñëava can take the
sufferings for you, but you should be sane, that "Why I shall put such
and such Vaiñëava into suffering for my sinful activity? Let me stop
this sinful activity." That is intelligent. Not that "I give the suffering
portion to Christ, and let me go on committing all sinful activities."
That is not... But that will not be. That is not a fact. Suppose one is
very pet son of his father, and he commits murder, and he thinks "If
there is any punishment my father will suffer." Will it be done? Will it
be done? When he is arrested, if he says, "No, you can release me.
You can arrest my father because I am very pet son of my father," so
will the government will do that, that you have committed murder and
your father will be arrested? No. This is quite unreasonable. You have
committed murder, you must be hanged. Nor your father nor your son
nor your brother. This is the law. So that is the law. If you commit
sinful life, then you must suffer, not anyone else. But we are thinking
like that: "That let me go on doing all nonsense and somebody for mewill
suffer." No, that is not the law.
So here Parékñit Mahäräja does not raise such foolish question that
"Who is suffering for..." He is suffering. One who has committed
sinful life, he must suffer. That is the law. So the answer is, Çukadeva
Gosvämé, SPL SB 6.1.6 HON 75
This is the symptom of a Vaiñëava. Vaiñëava cannot tolerate the
sufferings of the humanity. Just like Prahläda Mahäräja. He said
before Nåsiàhadeva, naitad udvije paro duratyaya-vaitaraëyäù: "My
dear Lord, I have no problem how to get delivered from this material
world," because a devotee is already on the transcendental platform.
It is said in the Bhagavad-gétä,
mäà ca (yo) vyabhicäriëi
bhakti-yogena yaù sevate
sa guëän samatétyaitän
brahma-bhüyä...
[Bg. 14.26]
Means anyone who is engaged in devotional service, he is already on
the Brahman platform. Therefore a devotee means he is already in
the Brahman platform, or spiritual platform. So Parékñit Mahäräja
became very anxious how this suffering humanity can be saved. Here
it is said, nänä ugra yätanät neyät tan me vyäkhyätum arhasi: "Kindly
give me some enlightenment how these people can be saved from
this severe type of suffering." SPL SB 6.1.6 NEL 76
So here Çukadeva Gosvämé is addressed as mahä-bhäga. Mahä
means great, and bhäga means fortunate. Because he is very
fortunate, he is describing Çrémad-Bhägavatam. Again Bhägavatam,
the same word bhaga comes. Bhagavat. Bhagavat. Vat, this word, is
used when the meaning is "possessing." Asty arthe vatup. Bhagavän,
bhägyavän and bhagavat. Bhägavat means one who has power to
possess the Supreme Lord. He is called bhägavata. There are two
kinds of bhägavata: one is grantha-bhägavata and one is person
bhägavata. A devotee, he is called bhägavata, and the book in which
the pastimes or characteristics of Bhagavän is described, that iscalled
Bhägavata. …
But Parékñit Mahäräja, simply by hearing from Çukadeva Gosvämé
that "A person, if he commits sinful activities, he suffers like that," he
is not seeing; he is compassionate: "How such person can be
delivered?" This is the inquiry, that "They are suffering for some sinful
activities. How they can be saved?" This is Vaiñëava. Vaiñëava
means para-duùkha-duùkhé. Vaiñëava is unhappy by seeing others'
unhappiness. He has no unhappiness. Personally he has no
unhappiness.
Nityänanda Prabhu, He is... Hä hä prabhu nityänanda, premänanda
sukhé, kåpäbalokana koro, ämi boro duùkhé. Nityänanda means...
Nitya means eternally; änanda means happy. So Nityänanda has no
unhappiness, but He was passing on the street, there was a crowd,
and Nityänanda Prabhu inquired, "Why there is so much crowd?" So
somebody informed that "There are two brothers, Jagäi and Mädhäi,
and they are very fallen souls, although they were born in brähmaëa
family, very nice, rich family. But being addicted to drinking and
prostitution, they have become now rogues, thieves, this way. So they
are disturbing the whole neighborhood." So Nityänanda Prabhu
considered, "So these two brothers are so fallen? So why not deliver
them first?" This is Nityänanda Prabhu. "Then My Lord..." Nityänanda
Prabhu considered Caitanya Mahäprabhu as His master. So "My
master's name will be famous. Because the master's propaganda is
'Chant Hare Kåñëa,' so if I can induce these two brothers to chant
Hare Kåñëa, they will be saved. So why not try?" This is Nityänanda
Prabhu, that para-duùkha-duùkhé. He is happy personally, but
because He knows that "These drunkards, woman-hunters, prostitute-
hunters, will suffer very, very severely, so why not deliver them?" This
is Nityänanda Prabhu, Vaiñëava. Vaiñëava, you will find so many
others also. In your country there is Lord Jesus Christ. When he was
being crucified, still he was saying, "My Lord, excuse them. They do
not know what they are doing." This is Vaiñëava. They are not
unhappy, and they can tolerate any unhappy position. But they are...
Therefore they come to deliver so many fallen souls.So here Parékñit
Mahäräja, out of compassion, he inquired from
Çukadeva Gosvämé, "These persons, they are rotting in the naraka. Is
there any means to deliver them?" That he's saying. Nänä ugra-
yätanä. Ugra-yätanä. These are described. We find also, there are
many persons, they are suffering ugra-yäta. Ugra means severe,
severe punishment. There are living entities, they are suffering so
many ugra-yätanä. So this Kåñëa consciousness movement means
to save people from the severe punishment of materialistic life. This
is Kåñëa consciousness movement. Caitanya Mahäprabhu's
movement, Kåñëa's movement, is to save. Yadä yadä hi dharmasya
glänir bhavati bhärata [Bg. 4.7]. Tadätmänaà såjämy aham. Kåñëa
said. Kåñëa also very compassionate: "Whenever there is
discrepancies, people put themselves in great suffering. Mäyä will
not excuse. Nature will not excuse. At that time I come to deliver
them, to give them instruction, 'Why you are suffering in this way? Do
this way.' " Kåñëa says, "Accept this philosophy." What is that? Man-
manä bhava mad-bhakto mad-yäjé mäà namaskuru: [Bg. 18.65]
"Always think of Me, become a devotee of Me." Man-manä bhava
mad-bhakto mad-yäjé: "Worship Me and offer little obeisances unto
Me." Four things. It is not difficult. Just like a child, he is offering
obeisances, he is offering a flower. This is bhakta. And he is thinking
of... Man-manä bhava mad-bhakto mad-yäjé mäm. Even a child can
do. Where is the difficulty? And Kåñëa assures, "If you do these four
things," man-manä bhava mad, mäm evaiñyasi asaàçayaù [Bg. 18.65],
"without any doubt you'll come back to Me." And people are not
agreeing even to do these simple things. Still, the Kåñëa
consciousness movement is there to teach people how to become
devotee and save from the greatest sufferings of hellish condition of
life. SPL SB 6.1.6 HON 76
Millions, numberless living entities are rotating. Out of them, one who
is fortunate... Ei rüpe brahmäëòa bhramite kono bhäga... [Cc. Madhya
19.151]. Kono, not all. If all would have been so fortunate, everyone
would have taken to this Kåñëa consciousness. It is being distributed
freely everywhere. But why they are not taking to it? Becauseunfortunate.
Therefore Caitanya Mahäprabhu says, kono bhägyavän
jéva: "Only one who is fortunate." So because... Why fortunate?
Because if he takes to Kåñëa consciousness, all the problems of his
life become solved. But he'll not take to it due to his unfortunate
condition. So Caitanya Mahäprabhu says, "Only the fortunate
persons..." There are many fortunate persons all over the world, and
many unfortunate persons also. So those who are fortunate, they're
taking to this Kåñëa consciousness, this ideal life, hopeful life,
pleasant life, blissful life, life of knowledge. They're taking to it. But it
is the duty of Vaiñëava to go door to door to make them fortunate.
Although they are unfortunate, but you have to go door to door to
make them fortunate. That is your duty.
So a Vaiñëava is thinking, mahä-bhäga, "How these people can be
delivered from this hellish condition of life?" That was his inquiry. "Sir,
you have described that on account of these sinful activities, he's put
into this hellish condition of life or in hellish planetary system. Now
what are the countermethods by which they can be saved?" This is
the question. This question... Because he is Vaiñëava, he is thinking,
"Oh, so many living entities are suffering. How they can be saved?" A
Vaiñëava comes, God also comes and God's son or very confidential
devotee also comes. Their only mission is how to save these sinful
men who are suffering so much. That is their mission. They have no
other mission. Just like Prahläda Mahäräja. When Nåsiàhadeva met
him, he said a very nice verse. I'll quote that verse. So Prahläda
Mahäräja says one place,
naiva udvije para duratyaya-vaitaraëyäù
tvad-vérya-gäyana-mahämåta-magna-cittaù
çoce tato vimukha-cetasa indriyärtha-
mäyä-sukhäya bharam udvahato vimüòhän
[SB 7.9.43]
Prahläda Mahäräja says, "My dear Lord, I'm not very much anxious for
my deliverance." Because Mäyävädé philosophers, they are very
much, I mean to say, careful, that "My salvation may..., may..., may
not be interrupted. If I go to preach, and in association with others, if I
fall down, then my business will be finished." So they do not come.Only
Vaiñëava comes at the risk of their falldown. They do not fall
down, but they go even to the hell to deliver. So Prahläda, this is
Prahläda Mahäräja's admission. He says that na udvije: "I'm not very
much anxious or perturbed because I am living in this material world."
Naivodvije para duratyaya-vaitaraëyäù. Vaitaraëyäù means this
hellish condition of life, how to cross the river of hellish condition of
life. So "I have no anxiety for that." Why you are not anxious? Now, he
says, tvad-vérya-gäyana-mahämåta-magna-cittaù: [SB 7.9.43]
"Because some way or other, I have been trained to be always in
Kåñëa consciousness. Therefore I have no anxiety." There is a
confidence. One who is purely in Kåñëa consciousness, he's
confident that next life he's going to Kåñëa. So if we simply carefully
execute our Kåñëa conscious regulative principles, it is sure, actually.
In the Bhagavad-gétä that is stated.
Then Prahläda Mahäräja says, "There is only one anxiety for me." Just
see. He has no anxiety for himself, but he has still anxiety. What is
that? Çoce tato vimukha-cetasa. "I am anxious. I am anxious for
these persons who are not persons..., who are not Kåñëa conscious.
That is my anxiety. For me, I have no anxiety. But I am thinking of
these persons who are not Kåñëa conscious." Why they are not
Kåñëa conscious? Now, mäyä-sukhäya bharam udvahato vimüòhän:
[SB 7.9.43] "These rascals, they have created a civilization, a humbug
civilization, (laughter) for temporary happiness." Mäyä-sukhäya.
Actually, this is the fact, humbug civilization. So many cars are being
manufactured every year, and for that purpose so many roads have to
be excavated, prepared, and... Problems after problems. Therefore it
is mäyä-sukha. We are trying to be happy this way, manufacture
some way, but it creates another problem. I am giving this particular
example of motorcar because in your country you have got the
greatest number of cars. But that does not solve the problem. You
have manufactured cars. I have practical experience. When
Dayänanda wanted to take me to a doctor from Los Angeles, it is
thirty miles off. Thirty miles off. So I had to take trouble to go thirty
miles and come thirty miles before I could consult the doctor. You
see? And if you have created cars, then you must have meet yourfriends and
necessities thirty miles off, forty miles off. You can go
from New York to Boston in one hour, but go to the airport you will
take three hours. (laughter) Therefore it is called mäyä-sukhäya.
(laughter) Mäyä means false, illusory. We are trying to create some
very comfortable situation, but creating another uncomfortable
situation. This is called mäyä-su... This is the way of... If you do not
be satisfied by the natural comforts offered by God, or nature, if you
want to create artificial comfort, then you have to create another
discomfort for counteracting. They do not know that. They are
thinking that "We are creating very comfortable situation." Fifty miles
going to the office. For earning livelihood, fifty miles, from one place
to another. I saw in Hawaii. When Gaurasundara was working to
maintain our temple, he was working. Unfortunately, he had to go fifty
miles off from the temple to work for it. So I was very sorry to see
how this boy is going fifty miles. How Kåñëa will say? But Kåñëa has
given us chance. Now they haven't got to work….
So these are the Vaiñëava philosophical thought, how they are
thinking for the conditioned souls, fallen souls, how they can be
delivered. They are making plan in that way. They are, they always
they busy in that business, how to deliver. Just like Gosvämés, about
the six Gosvämés of Våndävana, Lord Caitanya's direct disciples,
what was their business? That is stated by Çréniväsäcärya,
nänä-çästra-vicäraëaika-nipuëau sad-dharma-saàsthäpakau
lokänäà hita-käriëau tri-bhuvane mänyau çaraëyäkarau
rädhä-kåñëa-padäravinda-bhajanänandena mattälikau
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau
So they were busy, nänä-çästra-vicäraëaika. They were consulting
many authoritative scriptures, how to put people in the right religious
way of life. Nänä-çästra-vicäraëaika, sad-dharma-saàsthäpakau.
Why? Lokänäà hita-käriëau, actually for doing welfare activities to the
people in general, not for themselves. A Vaiñëava is liberated, and he
can keep himself liberated always, anywhere, any place, without any
hindrance, simply by chanting this Hare Kåñëa, Hare Kåñëa, Kåñëa
Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma... So... But
still they are very much anxious for the conditioned souls. [break]Similarly,
here also, Parékñit Mahäräja says that "Çukadeva Gosvämé,
you have described about the different types of hellish condition of
life. Now, how they can be delivered? Kindly explain." Adhuneha mahä
-bhäga yathaiva narakän naraù. Nara means human beings. "Those
who are fallen, how they can be delivered?" Narakän naraù nänä ugra-
yätanän neyät. Ugra yätanän, very, I mean to say, fierceful miseries,
yätanän. Yätanän, pains, horrible pains. Ugra. Ugra means horrible,
very strong pain, painful life. "How they can be delivered?" Nänä ugra-
yätanän, tan me vyäkhyätum arhasi: "If you kindly explain how they
can be delivered?" That is Vaiñëava heart. "Never mind. Some way or
other, they have fallen down to this condition, this hellish condition of
life, but that does not mean that they should remain in that condition
of life. There must be some ways and means by which they can be
delivered. So if you kindly explain that."…
These kinds of sinful activities are committed in various ways." He
says that kåtasya kuryän mana-ukta-päëibhiù. We can commit sinful
activities by mind. If I think of something, committing, "I shall kill that
man," if I make plan... So even if do not kill that man, simply because I
am thinking of killing that man, that is also sinful. Ukta-päëibhiù.
Thinking, mind... Thinking, feeling, willing—then there is action. So
here it is said, mana-ukta-päëibhiù. Just like the, the other day I was
reading in some book that if you are passing on road, if other's dog
barks, then that is an, that is an offense on the part of the dog-owner,
according to law. So why one should be scared by dog barking? One
should take care of the dog. I have read it. This is a law in your
country. So it is simply barking, but it is sinful. It is sinful not because
he... It is animal, but the owner of the animal, who has made the dog
as a best friend, he's responsible by law. (laughter) He's responsible.
That is your law in the country I am speaking. He's responsible. If any
dog, outside dog, enters your house, the dog may not be killed, but
the owners of the dog may be prosecuted. I have read this. So
similarly, if a barking of dog is unlawful, so when you speak
something offensive to others, that is sinful. That is also like barking.
Therefore sinful activities are committed in so many ways. We are so
much dependent. If we think of sinful activities or if we speaksomething
sinful activities, ukta-päëibhiù, or we commit something
sinful activities with hands, they're all sinful activities. Dhruvaà sa vai
pretya narakän upaiti.
So one has to suffer. People, they do not believe next life because
they want to avoid this botheration. But there... You cannot avoid this
botheration. If you do not go according to law... As there is
punishment even in this state of our life—if I commit some sins,
criminal activities, the state will punish me—similarly, if we do
something which is punishable, I may avoid the state law, but I
cannot avoid God's law. That is not possible. I can hide myself,
cheating others, or committing theft, and that, thereby I save myself
from the punishment of the state laws, but I cannot save myself from
the superior law, the law of nature. Daivé hy eñä guëamayé mama
mäyä duratyayä [Bg. 7.14]. It is very difficult. There are so many
witnesses. The daylight is witness. The moonlight is witness. These
are described. You cannot say that "I am committing these things.
Nobody is seeing me. There is no witness. So how I can be...?" And
the supreme witness is Kåñëa. He is sitting within your heart. He is
noting down what you are thinking, what you are doing. He is giving
facility also. If you wanted to do something to satisfy your senses, so
Kåñëa is giving facility. That is stated in the Bhagavad-gétä, sarvasya
cähaà hådi sanniviñöo: SPL SB 6.1.6-8 NY 71
The question is how one can be delivered from the miserable
condition of hellish life. The nature's illusory methods are two kinds:
one is covering energy, and another is throwing energy. Nature is
acting upon us in two ways. Just like somebody may think that "Here
is a nice movement, Kåñëa conscious movement. Let me take part in
this." And nature dictates, "Why shall you go there? Don't go there.
Better enjoy like this." This is throwing energy. Throws him from the
path. And another is covering energy. Covering energy means a
person or a living entity may remain in the most abominable
condition, still, he thinks he's happy. He's happy. Just like you have
seen many friends in the diseased condition on the bed. And if you go
to see him, "How you are feeling?" and he'll say, "Yes, I am all right."He's
on the diseased condition. What is the meaning of this "all
right"? This is also covering energy. So anyone, in a..., however... A
dog, in such abominable condition, still, he's joyful. He thinks, "I am
very happy." A hog, any animal... We are human beings; we are given
better facilities of life. The animals are not given so much facilities by
nature, but still, they feel happy. If we say, of course, straight,
somebody may be sorry, but this is nature's law. So however
abominable condition it may be, one feels that he's happy.
So these two kinds of things are going on, parallel. But actually,
everyone who is encaged in this material body, he's unhappy. That is
the sum and substance of the whole material existence. In the
Caitanya-caritämåta it is said, dvaite bhadräbhadra sakale samän. In
the dual world or in this material world, what we have manufactured
that "This is very nice and this is not nice"—this bad or good
conception—he says that it is simply mental concoction. Actually,
there is nothing good here. One should be very much pessimistic.
Otherwise, he'll have to remain in the darkness of ignorance of this
material nature. One should thoroughly understand that we are in a
very precarious condition of this material... SPL SB 6.1.6-15 SF 68
6.1.7
He says, "My dear King, that unless he makes atonement for the
sinful activities in this life, then next life he'll have to suffer.'' This is
the answer. Ihaiväpacitim yathämhasaù. Aàhasaù means sinful
activities, as he has done. How he has done? Kuryän manah-ukta-
päëibhiù. Just see. We are committing sinful activities even by
thinking, even by thinking. If I think that "I shall kill that man,'' this is
mental activity. Still it is sinful. Manaù uktiù. If I unnecessarily
chastise you by words, "You rascal this and that,'' so many..., that is
also a kind of sinful activity. And if I commit by action, oh, that is
sure. Therefore it is said, kåtasya kuryän mana-ukta-päëibhiù.
Päëibhiù with hands, or by mind or... The concession for this age,
when we think of any sinful activities it does not affect us, but when
we actually... Suppose I'm thinking of killing you. This thinking of
killing you is also sinful, but unless I kill you, the sin is not soprominent. In
this age that is a concession. But we are actually
thinking, feeling, and willing and acting so many sinful activities that
we do not know. That is the ignorance. So dhruvaà sa vai pretya
narakän upaiti. If he does not atone in this life... Just like if I take
some money from you, if I do not pay you, then I will have to pay four
times next life. That you do not know. Four times, many times, with
interest. Just like bank gives you interest, you have to pay. But we
cheat so many people. We are thinking that we are very clever: "I can
cheat so many persons and take money and enjoy.'' That is atheistic.
…
Suppose if you have done something wrong, and if you go to the
court and say, "Sir, excuse me. I did not know,'' the court may excuse
you one time, second time, but not for the third time. Third time you
will be severely punished. So these people who are thinking, "By going
to the church, by confession, I become free from all sinful activities,
and then let me go again, commit the same thing for the whole week,
come again and confess,'' this is not very good business. (laughter)
This is not very good business. Similarly, if you think also, you are
chanting Hare Kåñëa mantra, Hare Kåñëa mantra means you become
free from all sinful reaction of life. But if you think that "I have got an
instrument, chanting Hare Kåñëa mantra, so let me commit all sinful
activities, then I shall chant Hare Kåñëa, it will be nullified,'' no. That is
the greatest offense. That is the greatest offense. Out of ten kinds of
offenses, this is the greatest offense. Nämno baläd yasya hi päpa-
buddhiù. So God can excuse you once, twice, thrice, not more than
that. Then you will be punished. Because you are knowingly criminal,
your punishment will be very severe. So those who think that "This
atonement, confession, or chanting Hare Kåñëa is the counteraction
of our sinful activities,'' they're greatest sinners. They're greatest
sinners. They'll be severely punished. Just like a police, a policeman,
a constable, if he commits theft, he's severely punished. He's to
detect criminality, but he becomes himself a criminal, then he's very
highly punished. That is the law.
So here Çukadeva Goswämé says that unless one atones his sinful
activities done in this life, then he has to accept severe punishment inthe
next life. There is no excuse. This is the conclusion. Dhruvaà sa
vai pretya narakän upaiti. Dhruvam, dhruvam means sure. Surely he
must suffer the hellish condition of life, next life, if he does not atone
in this life. That is called präyaçcitta, confession, so many things. Ye
kértitä me: "And I've already described them in the Fifth Chapter, that
if you commit this kind of sin, you suffer like this. If you commit this
kind of sin, you suffer like this.'' And he's giving a nice example:
tasmät puraiväçv iha päpa-niñkåtau SPL SB 6.1.6 SYD 73
King Parékñit, is very much, I mean to say, compassionate by hearing
different kinds of miserable conditions in different hellish situation.
He is asking Çukadeva Gosvämé whether there is any possibility of
delivering them. Vaiñëava, a devotee of the Lord, is always anxious to
reclaim the fallen souls, who, out of ignorance, they are suffering. We
must know always that by ignorance only we suffer. Just like we have
got practical experience: by ignorance if I take something which is
not suitable for my constitution, I become ill, sick. So that sickness is
due to my ignorance. I have seen in Calcutta one neighbor, he died
out of ignorance. He took too much pakori one day, and they were
fried in oil, and the next day he was attacked by cholera and died. So
similarly, whatever suffering we are undergoing, that is due to our
ignorance.
Actually, we are not meant for suffering. If we are sons of God, who is
full with all opulence, why should we suffer? Does a rich man's son
suffer anytime? If he suffers, it is due to his ignorance. Similarly, we
are suffering, but our ignorance is so strong that we are suffering, but
at the same time we are thinking that we are happy. This is the
influence of ignorance. Just like last night in the television, that
gentleman was talking with me. He said that "We have got good brain
and we are utilizing it. So that is better for our advancement of
happiness. Why Hare Kåñëa?" His idea was, he plainly told me, that "If
Hare Kåñëa is so powerful, then why India is so poverty-stricken and
they are suffering?" So I replied that "Do you think that your problems
are solved because you have got a dozens or a hundreds dozens of
skyscrapers? That problem is here also. It is not that becauseAmerica is
materially advanced, 'Oh, they are free from all sufferings.'
Why there are so many hospitals? Why there are so many lunatic
asylums? Why this confusion of the hippies? Why young boys are
always disturbed for the draft board? So how can you say the
Americans are free from all sufferings?" This is ignorance. The
sufferings are there, here or India or hell or heaven—anywhere within
this material world—there is suffering. But people are so foolish that
simply having a nice motorcar or a skyscraper building, he thinks that
"My all problems are solved." He does not know that this life is a flash
only. I am eternal.
Suppose I have got some comfortable situation as born as American.
How long shall I remain American? Say, fifty years or hundred years.
That's all. Then finish. Get out of the skyscraper building. Throw away
your motorcar. Go to the graveyard. And then, what is next life? That I
do not know. That I do not know. The life is continuous. Väsäàsi
jérnäëi yathä vihäya [Bg. 2.22]. I am changing my dress. Supposing I
have got very nice, good dress, American body, very fair complexion,
comfortable life, all these things. That's all right. But do you think
what is your next dress? Are you going, are you sure that you are
going to be American again? Who can say? Is there any scientist? Is
there any astrologer who can say, "Yes"? No. Nobody can say. …
Çästra means you can consult. Just like you consult dictionary, you
consult encyclopedia, you consult so many authoritative books for
understanding knowledge, similarly, if you consult, you get all
information. So in this Çrémad-Bhägavatam it is all stated: "If you do
like this, you get birth like this. If you do like this, you get birth like
this." And in the Çrémad Bhagavad-gétä it is generally spoken,
ürdhvaà gacchanti sattva-sthäù [Bg. 14.18]. Those who are in the
modes of goodness... There are three qualities in this material world:
the quality of goodness, the quality of passion, and the quality of
ignorance. So in the Bhagavad-gétä it is stated that ürdhvaà
gacchanti sattva-sthäù. Those who are cultivating the quality of
goodness, they can be promoted to the higher status of life in higher
planetary system. Ürdhvam. Ürdhvam means higher. Ürdhvaà
gacchanti sattva-sthäù. And madhye tiñöhanti räjasäù. Räjasäùmeans those
who are in the modes of passion. They remain either in
this planet or some of them may be elevated to the heavenly planet.
Heavenly planet is also in the middle of the universe. And adho
gacchanti tämasäù jaghanya-guëa-våtti-sthäù. Jaghanya—very
abominable characters. Jaghanya-guëa-våtti-sthäù. Those who are
situated not only ignorance... Out of ignorance, one remains in
abominable condition. So jaghanya-guëa-våtti-sthä adho gacchanti
tämasäù [Bg. 14.18]. They go downwards, even to the animal life. So
we have to consult and we have to mold our life in that way.
So Kåñëa consciousness means it is above the modes of goodness.
…
"My dear King, if somebody does not atone for his sinful activities..."
Sinful activities function in three ways. Here it is stated. What is that?
Mana-ukta-päëibhiù. Mana-ukta-päëibhiù: by mind, by activities of the
mind, and by activities of our words, and by activities of our senses.
And if I hurt you by harsh word, then that is also a sin. And when
actually commit violence or do something with my hands or legs or
something, that is certainly sinful. So we can commit sins in three
ways: mind and words and karma, by action. Thinking, feeling and
willing and acting. Therefore a svämé or gosvämé means who has
control over the function of the mind, of the words, and of the
activities of the senses. There is definition. "One who can control the
tongue, one who can control the mind, one who can control the
words, one who can control the belly, one who can control the
generative organ, he is svämé." And påthivià sa çiñyät: "He is allowed
to create disciples all over the world." SPL SB 6.1.7 SF 67
So last week we discussed Parékñit Mahäräja's sympathy with the
suffering humanity. This is Vaiñëava. The Vaiñëava, or devotee, he is
the perfect sympathizer for all suffering humanity. Others' sympathy
is not perfect. They are planning so many things—opening hospitals
or charitable dispensaries, schools, lunatic asylum. These are all
public sympathetic activities. But they are not... They are, of course,
good to some extent. If a man is suffering from the bodily ailments, if
he is given some relief in the hospital, or if the society is noteducated, give
him education, this is all good work undoubtedly. But the ultimate good
work is not known to them. They are taking care of the external symptoms.
Why a person, a living entity, is put into that condition? And if that
condition is ended, that is real sympathy. A person is suffering from some
disease. He goes to the doctor, physician. He gives some medicine—
immediate some relief from the pain. This is one sympathy. And there is
another sympathy, that "Why the man is getting such disease and suffering?
Why not stop the cause of the disease?" That is real sympathy…. So
Çukadeva Gosvämé has described all the planetary system, where and how
they are situated, how many miles they are different from one another. The
calculation of the whole universe is made there. The diameter is described:
four billion miles up and down, this way and that. And where is the sun is
situated and how far above the sun the moon is situated, how far above the
moon the Mars, Jupiter— everything is clearly described. And where the
hellish planets are situated, and how in the hellish planets different sinful
men are suffering. So Parékñit Mahäräja, after hearing... That is Vaiñëava.
He did not take care of the other things. He immediately took care of the
suffering planets, because that is the Vaiñëava's nature. Vaiñëava has no
problem. He is servant of God, representative of God. But he is feeling the
sufferings of the humanity. That is Vaiñëava. He feels, "Oh, these people are
suffering. Let us give some information from the çästra so that they can be
relieved from the suffering condition." So in this Kali-yuga, (it is) especially
Caitanya Mahäprabhu's mercy that you are chanting and dancing before
Caitanya Mahäprabhu... So He is so merciful that if you continue this
process, you are guaranteed that you will never go to the hellish planet. This
is Caitanya Mahäprabhu's mercy. Very simple thing. If you simply chant and
dance before Caitanya Mahäprabhu Kalau saìkértanaiù yajïaiù yajanti hi su-
medhasaù….SPL SB 6.1.7 HON 75

6.1.8
Before death, one must atone for sins, otherwise reactions will increase.
Atonement according to severity of the sins.

BJD-- Dangerous disease means heavy treatment. Similarly serious sins

require heavy atonement. Malicious and sadistic sins - horrible things go on.
Reads v ‘one may know .’ MP is very intelligently pointing out that
sinning and atonement can be a repetitive cycle, and therefore what is the
point of atonement? Talks about Arjuna’s question about what is the force
that causes one to sin against one’s better judgement 3.37bg is the answer.
Atonement doesn’t get one free from sin. Just a matter of time before we sin
again. SP liked this question of MP.

6.1.9
MP: What is the use of atonement? Even after hearing from scriptures, being
punished, rebuked by people, he continues to sin again and again.

Make FC: MP atonement useless

See purport, beginning: In some religious sects a sinful man goes to a priest
to confess his sinful acts and pay a fine, but then he again commits the same
sins and returns to confess them again. This is the practice of a professional
sinner. Parékñit Mahäräja's observations indicate that even five thousand
years ago it was the practice of criminals to atone for their crimes but then
commit the same crimes again, as if forced to do so.
See purport, end: The word vivaça is used herein, indicating that even one
who does not want to commit sinful acts will be forced to do so by habit.
Parékñit Mahäräja therefore considered the process of atonement to have
little value for saving one from sinful acts. In the following verse he further
explains his rejection of this process.

BJD-- SG will deepen his answer in the next verses and say how one can
remove sinful desires from the heart. Question about killing insects when
one cleans one’s house. ANS: One cannot fully practice ahimsa in this
world. Existing in this world causes the heart to be dirty. In a dharmic
culture part of life itself is counteracting the unintended sins,
counterbalancing activities. Sincere KC is best path - one gets away from
regular karma. K applies one’s karma so that one can come closer to Him. K
gives him all the possible breaks - He drives us out of the prison of material
life with a stick of suffering. Special mercy can be for everything to be taken
away. Makes the devotee dependent on Him alone. Devotee is like kitten is
the cat’s mouth in terms of suffering in material circumstance. K keeps a
special eye on him.

6.1.10
Even one alert to catch himself may be victimized, like an elephant ’s bath.

Make FC: atonement like elephant’s bath

Notes: MP passed the test.
BJD: Introd: MP has asked about saving souls from hellish condition. Sin
means one suffers later. MP is concerned about suffering of others - para
dukha dukhi - Vaisnava takes shelter of K and has no misery - xtc of K’s
shelter but concerned for others.
SG’s first reply was to say perform prayas citta . Atonement. Similar to
community service instead of prison.
Atonement does not remove the tendency to sin.
MP is not satisfied with this answer. Bathing of an elephant.
Reads v 11 Badarayana means son of Vyasa ie SG. One performs activity in
ignorance - sin then atonement in a repeated cycle- we need knowledge that
we are eternal souls. No amount of selfish bodily actions can make us happy.
The problem is the bodily concept. One thinks differently if one knows one
is a spirit soul.
Talks a lot about getting out of bodily concept. Must know our relationship
with K.
Enlightenment means getting knowledge. Animals don’t know anything
beyond their bodily demands and fulfilling them. So humans should have
knowledge beyond that.
Now SG is suggesting speculative knowledge, ie jnana is what is needed.
Danger of karma yoga is that one gets attached to fruits.
Danger of jnana yoga is that one identifies oneself with the Supreme
Danger of yoga is that one gets attached to yogic siddhis.

SPL 6.1.8
6.1.8 Just like you are suffering from some disease. So according to the
nature of the disease, you have to pay for its medicine. One who is suffering
from malarial disease, tuberculosis disease, asthmatic tendency, these
disease are considered very severe type of disease. Coughing or having some
little fever, they are not very severe. But there are many severe diseases. So
as you pay to the specialist doctor or you pay for the medicine according to
the severity of disease, similarly—yasmäd evaà tasmäd päpasya niñkåtau
prayaçcitte yateta—you have to make treatment. And according to the
symptoms of the disease, you have to undergo treatment. That is called
präyaçcitta…. Just like if a man who has committed murder... His
präyaçcitta is that he should be hanged. This is präyaçcitta, life for life. That
is Manusaàhitä. This hanging a condemned person, a murderer, is a mercy to
him. That is stated in the Manu-saàhitä. People are becoming now
sympathetic that "Whatever is done is done. Let this man be saved." This
kind of sympathy is no good. People are taking sympathy. A man suffering
from certain disease or certain miserable condition. They want to ameliorate
it. This kind of sympathy is not sanctioned. He should suffer so that the
reaction of his sinful activities in the past life should be diminished. If he
does not suffer, then he will have to suffer more, continue, because he is
condemned to suffer so much. If you minimize it now, that does not mean he
will not suffer. He will suffer next life. Just like a man is imprisoned, and if
your friend or relative is imprisoned, by somehow or other you get him
released by hook and crook, so when you are again captured you are again
severely punished, both the men. Is it not the law? So how can you give
relief to the suffering person who is condemned? If in your state law a man
suffering in the prison and if you feel sympathy or you may try to give him
release and get him out by some hook and crook means, then both of you
will be punished. Is it not? So how can youavoid the punishment by God's
law?
So this kind of sympathy, just like this Rämakrishna Mission daridra-
näräyaëa sevä, under the plea of accepting this suffering humanity as
Näräyaëa and appealing to the compassion of the people... Although
they cannot do anything. Actually they are not doing anything but this
philosophy is a rubbish philosophy. You cannot do. If you can do
anything good to the people, then you can simply awaken them to
Kåñëa consciousness. That is the best service. Other service you
cannot do. Te 'péça-tantryäm uru-dämni-baddhäù. Just like by any
means you cannot get released a man who is condemned in the
prison. Against law. However sympathetic you may be to your friend,
but you cannot release him. That is against law. Similarly, people are
suffering, undoubtedly, but they have to undergo the präyaçcitta
process. In the çästras there are präyaçcitta process. Formerly, even
our childhood days, we have seen in Calcutta, there is a special
quarter of the bhaööäcärya brähmaëas. The bhaööäcärya
brähmaëas' business is that if you have committed some sinful act,
you should immediately go and consult the bhattäcärya: "What is the
process of präyaçcitta?" Just like you go in case of disease, consult a
physician, and take his prescription and diagnosis, similarly, that was
the Vedic system.
You have read in the Caitanya-caritämåta that one Buddhimanta
Khan, he was formerly... He was very rich man and Nawab Hussain
Shah was the servant when he was not Nawab. So he was menial
servant. So he stole some money as servants are generally
habituated. So he whipped him with his cane. So that whipping stripe
was on his back side. When he was Nawab, so his wife saw it and
inquired, "What is this scar?" So he replied the whole story, that "I was
formerly a menial servant to this Buddhimanta Khan and I did
something wrong. So as my father, he punished me. That's all. He
was treating me as my son." So he admitted that he was so kind. But
his wife said, "Oh, this scar is a defamation. If somebody sees and
you explain, then it will be known that you were a menial servant
previously." So the Nawab did not mind. He: "What is that? I may be...
Now what I am, that's all." So the wife requested that "This manshould be
killed so that he may not disclose the secret of your life,
that you were a menial servant in his house." And "No, no, no. This
is... This cannot be. He is just like my father. How can I kill him? This
is not possible." And just see. Then she advised, "At least make him
Mohammedan. Convert him to be a Mohammedan." In those days it
was not very difficult. If somebody, a Mohammedan, takes water
from his water pot and simply sprinkle in somebody's body, he
becomes Mohammedan. The Hindu society was so rascal. Still they
are. Simply by sprinkling water from the pot of a Mohammedan he
becomes Mohammedan. So this Nawab said, "All right, I shall sprinkle
water. Let him do what he likes," to satisfy his wife. So he did it. When
he did it—then the society was so strong—he went to the
bhaööäcärya to consult: "Oh, sir, I have been sprinkled water by a
Mohammedan. So what präyaçcitta?" What is called? What is the
English of präyaçcitta, compensation?
Revaténandana: Some penance.
Prabhupäda: No, no. Atonement. "So what kind of atonement I have
to do?" So the bhaööäcärya advised him that "You take one kilo of
lead and melt it and drink it, and that is your atonement." You see? So
he said, "How it is possible?" "This is the atonement for such sinful
activity. Yes." Just see. For the last five hundred, six hundred years...
Why...? For thousands of years the Hindu society is so fallen.
Therefore so many Mohammedans have increased here. They are not
imported. In this way the Hindu population, they have been forced to
accept Mohammedan religion. You see? By the Mohammedans. Just
like Aurangzeb. He imposed one tax for the Hindus. So all the poor
men class, to avoid the tax they became Mohammedans. And there
was so much punishment by the Hindus. And so he became a
Mohammedan, so-called Mohammedan, by the diagnosis of the
bhaööäcärya. So this kind of präyaçcitta was current during the fallen
days of the Vedic society.
But in the çästras there are... In every scripture... Just like in Christian,
their präyaçcitta is to confess, similarly, there are different types of
präyaçcitta. So here Parékñit Mahäräja is advised, yathä puraiva.
Yathä evaà tasmät päpasya niñkåtau präyaçcitta yateta kadä måtyupuraiva.
So präyaçcitta. If you want to be free from the reaction of the
sinful activities in this life—exactly in the same way as Christian Bible
advises that you have to make some atonement, go to the church and
confess your sinful activities and pay some fine—exactly in the same
way in Vedic scriptures also, that "Before death you must make some
atonement; otherwise you will continue in your next life." Tasmät
puraivañv iha päpa-niñkåtau yateta måtyor avipadyatätmanä [SB
6.1.8]. "Before you meet your death, that you should take." Doñasya
dåñövä guru-läghavaà yathä. And you have to make atonement
according to the gravity of your sinful activities. Yathä bhiñak
cikitseta rujäà nidänavit. Just like nidänavit. Nidäna means a expert
physician. He prescribes medicine and advises treatment according
to the gravity of the disease. Similarly, you have to undergo
atonement for the sinful activities according to the gravity. That is the
treatment. SPL SB 6.1.6 BOM 70
"Therefore, my dear King, according to the gravity of sinful activities,
one has to atone similarly.'' The example is, according to the gravity
of the disease, the physician prescribes different types of medicine. If
your disease is very severe then the physician says, "You have to take
this medicine. This is very costly. You have to live like this.'' You
know, you know everyone. Ordinary disease, that can be cured by
giving some tablet, but if the disease is very severe, then you have to
undergo severe medical treatment and suffering and so on. This very
example. This is practical. This is practical. There is no question of
doubt. The example is given that in this life, if you have some severe
type of disease, you have to pay the doctor's bill, also severe. That
you cannot avoid. So why not for sinful activities? And what is
disease? Disease infection means that is also violating the laws of
nature. That is disease. Just I gave you the example, a little
scratching of nail, again means (indistinct) so much trouble. So you
cannot violate, that is, that is breaking the laws of nature, breaking
the laws of God. That is sinful. Either you take it as disease or take it
as sinful activities or whatever you call it. This is... So you have to
atone. SPL SB 6.1.6 SYD73So Çukadeva Gosvämé replied, "My dear king,
the sinful activities
must be atoned." There are three processes: karma, jïäna, bhakti. So
yoga is within the jïäna. To improve our condition there are different
processes. One is called karma. Just like generally people are trying
to elevate his position, economic condition, working day and night
very hard. Similarly, we can also work very hard for our future
happiness. We can promote ourself in the heavenly planets and we
can degrade ourself to the hellish planets also—both ways. Because
as soon as we are engaged in karma, unknowingly or knowingly we
commit some sinful activities. This is the position. Just like even if I
do not like to kill any animal, still, while walking we are killing many
animals, many ants on the street, unwillingly. So that is also taken
into account. You cannot kill even an ant. So the karma, karma-käëòa,
is not very safe. Even if we want to act very piously, the danger is not
over. There were many instances. There was one king. He was very
charitable and he was giving cows, many cows to the brähmaëas,
and you will find this story in the Kåñëa book. So there was some
mistake. One brähmaëa was taking another brähmaëa's cows, and
both of them fought and they persisted. The owner wanted, "I want
this cow returned back." And the king offered that "Instead of this
cow you take ten cows from me. You settle up." No, he would not do
that. In this way there was some misunderstanding, and the
brähmaëa cursed him, as a result of which he had to become an,
what is called?
Devotees: Lizard.
Prabhupäda: Lizard. Just see this karma-käëòa. He had to become a
lizard, that Kåñëa delivered him. So this is karma-käëòa. If there is
little discrepancy then there is great risk. Then jïäna-käëòa. Jïäna-
käëòa means to understand things very properly. So jïäna-käëòa is
simply speculation, because there is no knowledge of the Supreme
Personality of Godhead. So that is also risky. So only bhakti-märga is
not risky. Bhakti-märga means the devotional..., path of devotional
service. Because this material life means contamination of the three
modes of material nature. Either you are on the goodness or in thepassion or
in ignorance, there is chance of falling down from one
platform to another, so long you are on the material platform. But if
you remain on the spiritual platform... Just like we are trying to keep
you on the spiritual platform. That is bhakti-yoga—always engaged in
devotional service. Then you are above all these material qualities. …
Then reading books, class, taking care of the temple. Tan-mandira-
märjanädau. Don't think that if one is engaged in the Deity worship
and if one is engaged in the gardening work there is distinction. No.
The one who is working as a gardener, he is as good as the one who
is dressing the Deity, because it is Absolute plane. There is no
difference between... Just like in the material world, if one is working
as manager and the other is working as menial servant, there is
difference of pay or difference of service. No. In the spiritual world
there is no such thing. In the spiritual world even a small ant who is
serving Kåñëa by chance... Suppose if there is an ant and the flower
is thrown into the lotus feet of Kåñëa and the ant kisses the lotus feet
of Kåñëa, he is as good as the püjäré. This is spiritual world. So we
should give everyone chance how to serve Kåñëa. Then he will
remain on the upper platform. Samatétya. Atétya mean transcending.
Etan guëän. Etan guëän means because the material world is
complicated with the modes of material nature, so this is called guëa.
So anyone who is engaged constantly in devotional service, sa guëän
samatétyaitän [Bg. 14.26], he immediately transcends the influence
of the material qualities. Sa guëän samatétya etän brahma-bhüyäya
kalpate.
So these things will be discussed, that "Such person is no meant for
going to the hell." No. They are not meant. It is stated that such
devotees, they will not in dream also see what is hellish condition of
life. They are so, mean, guaranteed. So this hellish condition of life is
meant for the persons who are rotting in these material modes of
nature, and if you remain above the influence of material nature,
always being engaged in devotional service... We have got varieties
of service, and we have got such program. So if, some way or other, if
we remain engaged always in devotional service, then there is no
question of downfall or going to the hellish condition of life.SPL SB6.1.6
HON 75
doñasya dåñövä guru-läghavaà yathä bhiñak cikitseta rujäà nidänavit
[SB 6.1.8]. Exactly like when you go to consult a physician, he
prescribes a nice medicine or costly medicine, according to the
gravity of the disease. If you have simply some headache, he may
prescribe you something like aspirin. But if you have got something
else, very severe, he immediately prescribes that "It has to be
surgically operated, and the expenditure will be one thousand
dollars." (laughter)
So similarly, this is also diseased condition, to... (aside:) Don't...
Down. Atonement, the sinful life, this is also diseased condition. Just
like we have accepted this chain of birth and death. This is diseased
condition of the soul. SPL SB 6.1.6-8 NY 71
6.1.8]. Just like when one is diseased, if he does not make proper
treatment immediately, that disease may increase and cause fatal.
Everyone knows that, that when he's diseased... So diseased
condition means sinful condition. Diseased condition means
suffering, and suffering means sinful, reaction of sinful activities. So
the prescription is that as one goes to the physician, similarly, for
treatment of his disease—otherwise it may prove fatal—similarly, one
should atone the sinful activities as they are prescribed in different
scriptures. That is the prescription.
It is said in the Cäëakya Paëòita çloka that three things you should
not neglect. What is that? Fire and debts and disease. Suppose you
are sitting here, and there is small fire in the corner, some cigarette
butts or something like that. You should not neglect it. Never think,
"Oh, it is small fire. It will extinguish automatically." No. It may take a
very, I mean to say, blazing shape at any moment. So one should not
neglect fire. Similarly, debts also. If somebody thinks, "Oh, I have got
this hundred, thousand dollars I am indebted. All right I shall see to
it." After some years it may increase to five thousand dollars. So
similarly, disease also. Suppose you are thinking that "Oh, this is
nothing. It will cure out of itself." No. That is the instruction. So weshould
not neglect. And in the Manu-saàhitä it is enjoined that when a
man is a murderer, that we have got practical experience, the king
condemns him to death. And the Manu-saàhitä supports that it is
good. It is good for him. In every country and every law that "life for
life" is good. Because if he's hanged in this life, then next life he
hasn't got to suffer. His all sinful reaction is finished, being hanged.
Therefore in every state, and especially in the Manu-saàhitä, it is said
that it is king's mercy when a person is hanged for his murdering
sinful activities; it is to be thought that king's mercy. So because we
have to suffer for any... Just like if we take more food, then we have
to suffer—indigestion or something else. This is nature's law. Either
you be careful, or if there is some sinful reaction, be, I mean to say,
alarmed, and take care of it. Otherwise, the suffering will increase. So
Çukadeva Gosvämé advises that as... In India still, the practice is if
somebody commits some sinful activity he goes to a learned paëòita,
brähmaëa, "Sir, this thing has been done by me. So what is the
atonement?" He prescribes something. Of course, in this way some
business is also going on. (chuckling) But actually one should atone.
That is the statement of Çukadeva Gosvämé. SPL SB 6.1.6-15 SF 68
So according to degree of sinful activities... So degree, the most
sinful activity, according to Vedic information—to kill a child, to kill a
woman, to kill a brähmaëa, and to kill a cow. This is very abominable
punishment. Child, brähmaëa, cow, and woman, they are to be given
protection by the laws of Vedic instruction. They have to be
protected. So this should be very carefully done. Stré-çüdra-dvija-
bandhünäm [SB 1.4.25]. Stré, they are considered either as innocent
as the child or as innocent as the animal. So they should be given
always protection. So here it is said that tasmät puraiva äçu iha päpa-
niñkåtau. Very busy. We do not know when is, when we shall die. But
we must know, we have committed so many sinful activities;
therefore before the next death, yateta måtyor avipadyatätmanä.
Måtyu: we have to die. Before death, we have to make the atonement.
"Otherwise," Çukadeva Gosvämé says, "as I have already described
the different position of hellish condition of life, one has to suffer."And how
it will be done? Doñasya dåñövä läghu..., guru-läghavaà
yathä. There are degrees. The first degree sinful activity I have
already said. There are different degrees. So as the physician The
example is given that bhiñak cikitseta rujäà nidänavit. Bhiñak means
physician. You have got some pain, disease, ailments. He gives you
Suppose you are suffering, so he sees that this suffering is not very
serious. "All right, you take this tablet." What is called? Anacin? "And
you will be relived." But if he has got a big boil, and it has got pus and
bad [break]
...decided in India still there is the system. Now everything is gone
practically. But still the Vedic system is there that if one has
committed... They are always conscious, the mass of people, not the
so-called educated men, that "In the çästra it is said that this is
sinful." So if he commits some sinful activity, he goes to a very expert
brähmaëa. They are called bhaööäcärya. They are especial... Just like
there are physicians for treatment of the disease, there are highly
learned brähmaëas who are called bhaööäcäryas. People go there:
"Sir, I have committed this sin. What I have to do?" So they prescribe
that "You do like this." So similarly, as we go to the physician, we have
to go to consult an expert learned brähmaëa, that "I have
committed..." But people used to understand that what is sinful and
what is pious. Now people are so downtrodden, so dull, mandäù, that
they do not understand what is sinful, what is pious. They are going
on, doing all nonsense without any care. And there is no question of
consulting physician or learned brähmaëa….
SPL SB 6.1.7 HON 75
Just like in the state laws, if you kill some man, murder, then the state
law says that you shall be also hanged. "Life for life."
So this is is not very new. The, in the Manu-saàhitä... Manu-saàhitä
means Lord Manu, he's the giver of law to the mankind. From Manu,
the word man has come. The exact Sanskrit word "manuñya."
Manuñya means man. So there is some link with Manu, M-a-n-u, and
"man." So this Latin word comes from the Sanskrit word, manu. So
Manu is supposed to be the law-giver to the humankind. So in theManu-
saàhitä it is stated there that when the king kills one man, or
hangs one man who is a murderer, that is benefit to him. Otherwise, if
he's not killed, then he will carry the reaction of his murdering action,
and he'll have to suffer in so many ways. The laws of nature are very
subtle. They are very diligently administered. People do not know it.
So on the whole, the Manu-saàhitä, life for life is sanctioned. And that
is practically observed all over the world. But similarly, there are other
laws, that you cannot kill even an ant. Then you are responsible. You
have no right to kill. And in the Bible also, we see, Lord Jesus Christ
says, "Thou shalt not kill." So killing is not allowed in any religious
principle. Anyone who is killing, he's not considered in the human
society. You cannot kill. The... Lord Buddha's also principle is ahiàsä
paramo dharmaù, no killing. Lord Jesus Christ also says, "Thou shalt
not kill." In our Bhagavad-gétä it is also said, amänitvam
adambhitvam ahiàsä [Bg. 13.8]. Ahiàsä means not to become violent,
not to kill.
So as there is state laws that you shall be killed if you kill your fellow
man, similarly in the God's law there are the same thing. Not only
man; if you kill anyone, then you'll have to suffer, because everyone is
God's creature. They are in different dress only. He's considered the
supreme father. So father may have many children—one is not very
intelligent, another is very intelligent. And if the intelligent son says to
the father that "This, my brother, is not intelligent. Let me kill him," will
the father allow? Because his one son is not very intelligent, and if the
intelligent son desires to kill him to avoid the burden, will the father
agree to this? No. Similarly, if God is the supreme father, how He can
sanction that you live and you kill animal? The animals are also His
sons. …
So Çukadeva Gosvämé says that the volume of atonement should be
according to the gravity of the offense. Just like when a man is
diseased, he goes to a physician. He prescribes different type of
medicine to the different type of patient according to the gravity of
the disease. But there are many rascals, they say that any medicine
we take, that's all right. No. That's not all right. You have to take the
medicine through the physician, not independently. In your countrythere is
law that you cannot purchase from the drug shop any
medicine without being prescribed by the medical man. Is it not? So
the prescription should be taken from the experienced physician to
cure the disease. So in this age, Kali-yuga... It is called Kali-yuga. Kali-
yuga means the age of quarrel and misunderstanding. This is the
age. For nothing there is misunderstanding and quarrel and fight and
war, for nothing. So in this age the medicine for delivering the
conditioned souls from miserable, materialistic way of life is
prescribed in the çästras. What is that? Harer näma, simply chanting
of the holy name of Hari, Hare Kåñëa. Harer näma harer näma harer
nämaiva kevalam: [Cc. Ädi 17.21] "In this age, simply this harer näma
kevalam, only." There is no other alternative. Therefore in the next line
it is stressed, nästy eva nästy eva nästy eva gatir anyathä: "There is
no other alternative, no other alternative, no other alternative."
So this Kåñëa consciousness movement is based on authority. We
are prescribing the right medicine, and it is becoming very effective
also. That is the proof. If you say that "How I can understand that this
medicine is very effective?" Yes, it is effective. By chanting this Hare
Kåñëa mantra, any part of the world, although they do not know the
meaning, they chant and they join and they become rectified, and they
become bright-faced. That is the verdict. So therefore we appeal to
everyone, irrespective of any caste-creed consideration, please come,
join this movement, and be happy. SPL SB 6.1.8 NY 71
So Çukadeva Gosvämé is answering. The spiritual master and
disciple... First of all he wanted to test where is standing Parékñit
Mahäräja. So there are three kinds of processes for becoming free
from these material clutches. One is karma, the other is jïäna, or yoga,
and the other is bhakti. So first of all Parékñit Mahäräja was tested by
Çukadeva Gosvämé whether he is satisfied by the karma-käëòa, or
fruitive activities. Fruitive activities means that "I have done
something wrong. So I go to the church and make some atonement
and finished; then again I do." This is karma-käëòa. Just like
somebody has done something criminal. He says, "All right, never
mind. I shall go to the court and pay some fine. That's all." So this iskarma-
käëòéya-vicära. And nowadays, even karma-käëòéya vicära,
they are also not accepted. People have become so foolish. This
karma-käëòéya vicära, means action and reaction of the fruitive
activities, they also do not believe that. This is the lowest grade. So
here it is answered that "If you want to be saved from the sinful
reaction of your life and put into the hellish condition, then you have
to do like this." Tasmät purä eva äçu iha päpa-niñkåtau. Tasmät:
"Therefore, in order to become freed from the reaction of your sinful
activities," päpa-niñkåtau, puraiva, purä eva äçu, "before your death,
as soon as possible, you should atone. You should counteract.
Otherwise you will suffer very much." Just like a disease. A little
disease, if you treat immediately, it may not increase to be a very
problem, big problem disease. Cäëakya Paëòita has instructed that
three things we should be very careful: disease, fire, and debts. If
there is disease, if you think, "Oh, this is little ailment. There is no
need of going to the doctor," no, you must immediately take steps. It
may increase to be a very big problem. Disease increases. Similarly
fire. If there is fire, you have extinguished everything and little fire
there is, if you think that "Oh, little fire, it will automatically...," no, that
also you must extinguish. Otherwise it may take into big fire again.
Similarly debts. If you don't clear your debts, if you think, "All right,
there is some debts. It will...," no, interest, compound interest So
similarly, the disease. We are already in the material disease. This
birth, death, old age, and disease. This is our material miserable
condition. And again, if we act sinfully, then it will increase. Therefore
Çukadeva Gosvämé is advising that "Before your death, you should
atone for the sinful activities, what you have done." Just like in the
Manu-saàhitä, if a man has committed some murder, it is advised
that King should order him to be hanged. Otherwise next life he will
have to suffer so much. So this order of hanging a murderer is a kind
of kindness to the criminal.
So here it is advised that doñasya dåñövä guru-läghavaà yathä [SB
6.1.8]. There are different kinds of sinful activities, and there are
different kinds of suffering also. A little infection of bronchitis, the
suffering is not so acute, but infection of smallpox is fatal. We shouldalways
remember that. We are infecting. On account of this material
world, we are infecting different modes of material nature. I have
explained several times. There are three modes of material nature,
and when you mix up, then it becomes three into three equal to nine,
and again mix up, nine into nine, eighty-one, and again mix up Every
minute particles, there is account. You cannot avoid. Material
nature's punishment you cannot avoid. Even little, whatever you have
done, it will be punished. Automatically the rules and regulations are
there. Käraëaà guëa-sangaù asya sad-asad-janma-yoniñu. Why there
are so different varieties of life if there is no some judgment behind
it? There must be. Otherwise everyone should have been of the same
bodily feature, same standard of life, same opulence. No. So many
grades, because the modes of material nature are different, different
mixture. SPL SB 6.1.8 LA 75
So there are different varieties of sinful activities, just like there are
different varieties of diseases. To become diseased is not our normal
life. To remain healthy is our normal life. When we become diseased,
that is abnormal condition of life. Therefore we want to treat, get out
of the disease. Similarly, this material life is the diseased condition of
the living being. We are all living beings, but because we have
accepted this material body, we are suffering. Mäträ-sparçäs tu
kaunteya çétoñëa-sukha-duùkha-däù [Bg. 2.14]. Now we require this
fan. Why? Because feeling some pains on account of heat. That heat
is felt by the body, not the soul. Therefore in the Bhagavad-gétä it is
said, mäträ-sparçäs tu kaunteya çétoñëa-sukha-duùkha-däù. These
material pains and pleasure, they are simply touching this body, not
the soul. Soul is always aloof. …
So Caitanya Mahäprabhu says that ceto-darpaëa-märjanam. Ceto-
da... Bhava-mahä-dävägni-nirvä... Unless we cleanse our hearts of all
the dirty things that we have accumulated, then we have to continue
the sufferings of this material world. But if we cleanse, we
understand what is our position. The position is that we are part and
parcel of God….The other day who was saying that they have now
discovered another
way of happiness. Flying in the air? Yes. Now the sufferers, or what is
called?
Devotee: Surfers.
Prabhupäda: That is not sufficient. Now they want to fly. You see.
Another discovery. This is going on. Manaù-ñañöhänéndriyäëi prakåti
-sthäni karñati [Bg. 15.7]. Actually they are manufacturing different
ways of suffering. And there is no happiness. Simply the business is
going on, manufacturing different ways of suffering. So therefore that
is disease. This is our material disease, and it is recommended here
that before the next death, if we come to the right conclusion how we
shall become happy, then this process of continuously dying and
again taking birth and again disease and again old age, then it is not
very good. SPL SB 6.1.8 HON 76
So Parékñit Mahäräja inquired from Süta Gosvämé, Çukadeva
Gosvämé, how the people in general, rotting in hellish life, could be
saved. This is the desire of a Vaiñëava. Others, they do not care
whether one is suffering or enjoying. But a Vaiñëava, a devotee of the
Lord, he always thinks of the fallen condition of general people. Just
like in Christian philosophy they believe that Lord Jesus Christ
suffered to be crucified by assimilating all the sinful activities of the
people. Yes. A devotee of Lord thinks like that. Similar devotee was
Väsudeva Datta, Lord Caitanya's... He requested the Lord that "You
have come. Kindly deliver all these people now present on this earth,
and take them to Vaikuëöha. And if You think that they are so sinful
that they cannot be delivered, then please transfer all their sins unto
me. I shall suffer. You take them." This is Vaiñëava: "So for all their
sins, I shall suffer. You take them." This philosophy is also expressed
in Bible, Lord Jesus Christ, that he agreed to suffer himself for the
sins of all the people. But that does not mean that Jesus Christ or
Väsudeva Datta should make a contract for ourself and we shall go
on committing sins. This is most heinous proposal. A Vaiñëava and a
devotee suffers for all humanity, human race. But that does not mean
that human race, or the particular followers should take advantage ofthis
facility and go on committing sins. That is not a good proposal.
They should take rather seriously, that "Lord Jesus Christ or
Väsudeva Datta who has suffered for us so much, we shall stop
committing sins now." That is sane proposal. Otherwise, if I think,
"Well, there is Väsudeva Datta and Lord Jesus Christ. He will suffer
for us and let us go on merry-making. That's all." A most heinous life.
Anyway, everyone is responsible for his sinful activities. That's a fact.
Therefore Çukadeva Gosvämé recommends that tasmät, "Therefore,"
puraiva äçu iha päpa-niñkåtau, "so long you are in this body, in order
to get yourself free from all the reaction of sinful activities, you
should atone." SPL SB 6.1.8-13 NY 71
6.1.9
The king is very intelligent. He is not only king but he's a great
devotee of Kåñëa, Kåñëa conscious. So he replied, "What is the use of
this kind of atonement?" …
"Sir, what is the value of this atonement? If people continue to act
sinfully, then what is the use of this kind of präyaçcitta?" This is a very
intelligent question. Suppose a man suffering from venereal disease
goes to a doctor and he prescribes some medicine and gives him
some diagnosis that "You should live in this way, in that way." But
after the disease is cured, immediately if he commits the same sinful
act, then what is the value of the treatment? The same thing, just like
nämnäd baläd yasya hi päpa-buddhiù. In every society this is going
on. In our Kåñëa conscious society, or those who are Vaiñëava, they
are, some of them are thinking like that, that "I am chanting Hare
Kåñëa mantra, so if I commit some sinful act, then I shall again chant
Hare Kåñëa and it will be adjusted." And Christians also think like
that, that "I may commit sins throughout the whole week, and on
Sunday I shall go to the church and confess it. It will be
counteracted." So this defective conclusion of the human society is
interrupted here by the question of Mahäräja Parékñit, that
dåñöa-çrutäbhyäà yat päpaà …
So people, they know that "There is resultant action of this kind of
sinful activity." He knows. Even if he does not know, he sees. Just likea man
who has stolen, committed theft. One sees that he is arrested
or he is punished, he is put into the prison, and still, he commits
stealing. He knows. So similarly, we are hearing from the çästra that
"If you commit this sin..." Just like mäàsa….
So we hear from the çästras. You may not believe, but we can see
practically that a man who has committed murder, he is also hanged.
There is no doubt about it. "Life for life." So how these foolish
persons very, I mean to say, boldly killing animal? If it is a fact even in
your state law that "life for life," how I can dare to commit murder or
kill another animal? You see? And this is conclusion. The çästra says
that you have to pay that particular individual soul by your life. That is
the meaning of mäàsa, the Sanskrit word mäàsa. Mäàsa khadati. I
am taking the risk. When I kill one animal for eating, I am taking the
risk that "This animal sometimes will kill me." Exactly in the same
way, life for life, murder, murderer is hanged—that is the law of the
state—so why not that law in the state of the Supreme? Is that very
unreasonable? But they do not see. Parékñit Mahäräja says that
dåñöa-çruta. In the scriptures or in the religious lawbooks I have
heard it that this kind of sin will be reacted in this way. And dåñöa,
and I have seen also that a man committing murder is hanged.
So dåñöa-çruta yat päpam. So this kind of sinful activities, janänn
apy, everyone knows. Yesterday we were speaking of seeing and
hearing. These experiences gathered by seeing and hearing is very
important. This is tangible. So these two words have been used,
dåñöa-çruta: "by hearing and by seeing." Everyone knows that there is
sinful reaction. Janänn apy. What is that? Ätmano ahitam, ätmanä: it
is disastrous for his self. He has to undergo so much punishment.
Still, karoti bhüyo vivaçaù. Vivaçaù means automatically. He has been
habituated. Automatically he commits the same sin, vivaça.
Präyaçcittam atho katham. Then, if he remains always a victim to the
sinful reaction and if he is habituated to do that, so artificially this
kind of confession in the church or giving some bribe to the
bhaööäcärya, what is the meaning of this? It is practical question. If
the man is habituated to commit sinful activities throughout the
whole week, what is the use of his going to the church andconfessing and
give some bribe or... You take in any, any field. So it is
very intelligent question. There is practically no use. If you remain a
thief always, so for your theft you are put into the prison, and as soon
as you get out of the prison again you commit theft. He knows that "I
shall be again put into the prison." Still, he commits the same thing.
Actually there are many thieves. At least in India I have seen. Their
business is stealing, and they are put into the jail, and as soon as he
comes out, again commits the same thing and put into the jail for
many days….
Just like we are preaching, "You chant Hare Kåñëa mantra and ceto-
darpaëa-märjanam [Cc. Antya 20.12]—your sinful activities will be
counteracted. Kåñëa says that 'You just surrender unto Me and I shall
give you protection from the sinful acts.' " So if I think, "It is very good.
Then I shall go to Kåñëa. I shall take to Kåñëa consciousness, and He
will protect me from the sinful reaction. So it is a great opportunity.
You become Kåñëa conscious and commit all sinful activities, Kåñëa
will give me protection." And that will create certainly atheism: "What
is this bogus thing?" But that does not mean... So, you surrender to
Kåñëa. Kåñëa takes charge of your past sinful activities. But that
does not mean that I shall remain Kåñëa conscious, at the same time
I shall go on committing sin. This, for this facility, if anyone takes to
Kåñëa consciousness, that is most sinful, that "I shall take to Kåñëa
consciousness because whatever sinful activities I shall do, it will be
counteracted by Kåñëa." So that will create certainly atheism, that
"What is this bogus talk?" Do you follow? Yes. But that is not meant
for.
Just like Caitanya Mahäprabhu. Caitanya Mahäprabhu accepted
Jagäi Mädhäi on the condition that they will not commit any more
sinful activities. So whatever they have committed, that is excused.
Just like I am also accepting. Not that on the condition that you take
to Kåñëa consciousness and whatever you do, it will be counteracted.
We are not making that condition. We are making condition that you
take to Kåñëa consciousness. Whatever sinful activities you have
done, that will be squared up. But you don't do any more. Don't have
illicit sex, don't drink, don't do this, don't do this. So you must take it inthat
(indistinct). Whatever you have done, that is no disqualification.
That will be squared up. But not that on the strength of your Kåñëa
consciousness you'll do again. So these people are misunderstanding
that "Church is giving me some facility that 'All right, whatever you
have committed, that you confess. It is excused.' " But if the church
and the people make a business that "All right, throughout the whole
week let me commit all kinds of sins and on Sunday it will be all
counteracted..." Yes?
Revaténandana: There's one example I just remembered from the
Christian Gospel. Jesus was accustomed to heal diseased people.
And one time they brought a leper or somebody with a very bad
disease before him. Or he was blind or something. And they asked
him, "Can you heal this man?" And instead of saying, "Be free from
leprosy," he said, "Your sins are forgiven." And they said, "Oh, what is
this? We don't want you to forgive his sins. We want you to cure his
disease." Jesus said, "What is the difference? Your sins are forgiven
you." And when he said that the man's disease was healed and then
he said, "Now go away and sin no more."
Prabhupäda: Yes.
Revaténandana: That was a reference about karma. Those who do
not understand... It was a lesson on karma.
Prabhupäda: So there is no value of this question of the atheist. They
do not know what is the meaning of going to the church or going to
the temple or church or spiritual master. That is a foolish question.
The church does not allow. But if the church does not disclose this
fact, that "Oh, I see every week you come. What is this nonsense?"
But the priest, they get some money and they want to continue their
church business to get some money. So this is going on, cheating
and cheated. Therefore the society has become the full of cheaters
and cheated. So the cheating cheaters are not encouraged. If in the
church or if anywhere, in the court, they are all full of cheaters and
cheated, then what can be done? But either the court or the church is
not meant for that purpose, that they will excuse the sinners every
week without questioning and without giving him full, nice instruction
that "You cannot do this." But if they say like that, then no more,nobody will
come. Their income will be lost. So therefore they are
cheated and those people who are thinking that "I have gone to
church and my priest has excused me. I have confessed," this is
cheating. That's all. Actually the purpose is different.
Revaténandana: The priests are all driving Lincoln-Continentals. All
the priests drive very expensive automobiles. They're all dressed very
nicely and they have very big cars, Catholic priests. They get so much
money for forgiving sins.
Prabhupäda: They get money?
Revaténandana: Yes, in Europe they used to sell indulgences. For a
certain amount of money you get a certain indulgence.
Prabhupäda: Here also. The priests allow. The guru allow. The
professional guru... His disciple will come: "Sir, doctor has advised
me to take fish. Without taking fish my eyesight will be lost. He has
advised. So what to do? You have asked me not to take fish. You
said." "Oh, all right, I give you permission." He gives his permission.
This is going on. "I give you per..." Because the guru sees that "If I say
no, this rich disciple will be lost. So better let him do whatever he
likes. I get my fees. That's all." This is going on. That statement of my
Guru Mahäräja, "the society of the cheaters and the cheated," is a fact
everywhere. In a law court also, you bribe; you get justice. That is
stated in the Çrémad-Bhägavatam. Arghyeëa nyäya-rahitam: "If you
have got no money, then you cannot get justice in this age. You
cannot get justice." It is clearly stated here. That is the symptom of
this age. In the law court you have to bribe. In the judges...
I know so many cases. The judges are bribed and they give favorable
judgment. SPL SB 6.1.6 BOM 70
So Buddhimanta Khan took it that he has now become a
Mohammeddan, so he went to the brähmaëa for consultation. So
when Buddhimanta Khan went to a bhaööäcärya, he said that "The,"
what is called, "präyaçcitta is that you melt one kilogram of," what is
called, "lead, and drink it." So he, being helpless, he went to consult
another brähmaëa bhaööäcärya. He said, "All right, if you cannot drink
molten lead, then you can drink one kilo of melted ghee." So in thisway,
when he was helpless, he went to Caitanya Mahäprabhu. So
Caitanya Mahäprabhu knew the situation of the then society. He
therefore advised him that "You better give (up) your family life. You
go to Våndävana." So He advised him that "Go to Våndävana, live
there and chant Hare Kåñëa." So the difficulty is, in the çästras there
are atonement for präyaçcitta of so..., not like that—you drink hot
ghee or hot lead—but there are präyaçcittas. So one has to execute
that.
So when Çukadeva Gosvämé recommended, "My dear King, you are
very anxious for these persons suffering in the hell. They have to
perform präyaçcitta." So Çukadeva Gosvämé, after recommending
this, could not satisfy Parékñit Mahäräja. He was king, kñatriya. He
knew the nature of the citizen. Therefore he said,
dåñöa-çrutäbhyäà yat päpaà …
The Mahäräja Parékñit said, "One may know that sinful activity is
injurious for him because he actually sees that a criminal is punished
by the government and rebuked by people in general, and because he
hears from the scriptures and learned scholars that one is thrown
into hellish condition in the next life for committing sinful act.
Nevertheless, in spite of such knowledge one is forced to commit
sins again and again, even after performing acts of atonement.
Therefore what is the value of such atonement?" [break] Parékñit
Mahäräja was ruler, the king. He knew everything practically, that so
many citizens committing criminal act were imprisoned and
punished. Still, they, after coming back from the jail, prisonhouse,
again committed. So on the whole, Parékñit Mahäräja did not like, the
process of präyaçcitta is ultimately beneficial to the people.
We get experience by two methods, by seeing and by hearing. Just
like a criminal, thief, he has seen that previously a man who stole, he
was arrested by the police and punished and he has heard also from
authorities, from lawyers, that "Stealing is bad. If you are arrested you
will be put into the prison." So this is the defect of the modern
civilization. They are enacting so many laws to stop criminal but the
criminality is increasing. The practical example is, when you go to the
airport there is security checking. So all gentlemen, whoever he maybe—
sometimes they excuse me—but they are checked thoroughly. So
the authorities check everyone means that everyone is dishonest. So
what is the value of this education if everyone is criminal and
dishonest? So Parékñit Mahäräja is intelligent devotee. He therefore
protested against this so-called atonement. Therefore he describes
like this, dåñöa-çrutäbhyäà yat päpaà janänn apy ätmano 'hitam [SB
6.1.9]. Everyone knows that "I am stealing; it is not good for me," but
even though he is put into the jail as präyaçcitta, again he comes
back and does the same thing. Then what is the meaning of this legal
punishment or präyaçcitta? Therefore Parékñit Mahäräja says that
kvacin nivartate 'bhadrät…
Therefore Çré Caitanya Mahäprabhu has given His own version, ceto-
darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaà çreyaù-kairava-
candrikä-vitaraëaà vidyä-vadhü-jévanam [Cc. Antya 20.12]. The
purport is—it is a long verse—that by chanting, paraà vijayate çré-
kåñëa-saìkértanam. If we perform this Kåñëa saìkértana, then
immediately our core of heart, which is filled up with all dirty things
will be cleansed. For example, you can see practically all my disciples
present there. They are coming from Western countries, Europe,
America, or even in India, Parsis and other, Mohammedans, they are
coming. But they are now pure, cleansed of all dirty things. In this
movement throughout the whole world there are at least ten to twelve
thousand devotees like that. And before this life they were addicted
to all kinds of sinful life. We have summarized all sinful activities into
four groups, namely, illicit sex, meat-eating, intoxication, and
gambling. So all these ten to twelve thousand men who are now
attached with this Kåñëa consciousness movement, they are not
committing these four pillars of sinful life.
Therefore our request is that you take to this chanting method. It is
very easy, Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare
Räma Hare Räma Räma Räma Hare Hare, and gradually you shall
become free from all sinful reaction of life. But one thing we must be
very careful, that we should not commit again sinful life. If you chant
Hare Kåñëa mantra, you become free immediately from all sinful
reaction. But if you commit again sinful life, that is your responsibility.SPL
SB 6.1.6 NEL 76
Dåñöa means actually personal experience, face to face. How is that?
A man has killed somebody, murder, and he's going to be hanged.
Everyone sees it. Then why does he commit the same thing? He has
seen it that "My friend committed a murder." Or forget murdering...,
committed something else which is against the law of the state, and
he's punished. Dåñöa-çruta. Dåñöa means by seeing, and sruta
means by hearing. Just like you are hearing. We are all hearing from
authoritative scripture. This is called çruta, çruti, hearing. Not this
scripture. Everyone has heard that if you commit theft, then you'll go
to prison for six months. I may not have practical experience; I have
heard it, and I see it also, that this man has committed theft and he's
going to prisonhouse. He's arrested by the police and he's going. So
dåñöa-çruta. One hears, also practically sees. So dåñöa-çrutäbhyäà
yat päpam [SB 6.1.9], that if one commits some sinful activities, and
other sees it, and he also sees it, and he has heard it from scripture,
still, janänn apy ätmano 'hitam. Ätmano, he knows that "This is not
good for me." Ätmanä, ätmanä means for the soul. The soul is
suffering, and he sees practically that "This is not good for me." "Me"
means I am as soul. Because I have to travel or transmigrate in so
many species of life, he knows. So he has heard it from the scripture,
he's seeing that there is suffering. But karoti bhüyo vivaçaù: still, he
commits the same sin, vivaçaù. Vivaçaù means just like somebody is
forcing him to do it. Something forced. A thief has committed theft
and he has gone to a prisonhouse. He's suffering, and he's thinking
that "Next time I shall not do like this. This is very troublesome." But
as soon as he comes out, again he commits the same thing.
There is a very nice proverb. It is said in Bengali that a woman, when
she is in pain of labor, delivering child, she thinks that "Next time I
shall never be pregnant." But after that (chuckling) again she
becomes pregnant. You see? She knows the trouble of giving delivery
to a child, and she promises that "Next time I shall..." Of course,
nowadays there are so many contraceptive methods. But this is a
proverb. So a diseased man, he has gone to the physician. He'ssuffering from
a chronic disease. He knows the cause. Doctor says
that "You have done this; therefore you are suffering." But after cure
he again does the same thing. Why? This is the real problem. Why
does he do so? He has seen, he has experienced. Therefore Parékñit
Mahäräja says, kvacin nivartate 'bhadrät [SB 6.1.10]. By such
experience, by hearing and seeing, sometimes he refrains that "No, I
shall not do these things. It is very troublesome. Last time I had so
much trouble." And kvacic carati tat punaù: and sometimes he again
commits the same mistake. Präyaçcittam atho 'pärthaà manye
kuïjara-çaucavat [SB 6.1.10]. "Therefore, my dear sir, I think this so-
called atonement is useless." Useless. Because the prescribed
atonement he performs, suppose he becomes free from the sin, but
why again he commits? Therefore he says, manye kuïjara-çaucavat.
SPL SB 6.1.6-15 SF 68
Prabhupäda: I have already explained that there are three ways,
karma-käëòa, jïäna-käëòa, and upäsanä-käëòa. Therefore Veda is
called trayé, three kinds of activities. So devotees, they are not in the
karma-käëòa, jïäna-käëòa. He is not pure devotee. Bhakti means jïäna
-karmädy-anävåtam: [Cc. Madhya 19.167] "There is no touch of this
fruitive activities or speculative knowledge." The devotees do not
accept this.
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä
[Brs. 1.1.11]
That is first-class bhakti, änukülyena kåñëänu-çélana, just to satisfy
Kåñëa. Just like Arjuna. He was not willing to fight or to kill the other
party. That is very good. He is a Vaiñëava. Naturally he does not like
to fight or pick up quarrel with others or do some harm to others.
Vaiñëava is para-duùkha-duùkhé. He knows very well that "If
something harmful is done to me, I am unhappy, so why should I
commit the same thing to others?" So But in spite of his conviction
that he should not fight, still, when Kåñëa insisted up to the point that"Your
this mercy upon them will not act because it is already My plan
that they will have to die. So you have become very kind, but you
cannot surpass My plan. That is not possible. I have come here..."
Pariträëäya sädhünäà vinäçäya ca duñkåtäm [Bg. 4.8]. "That is My
true mission: to save the devotees and to annihilate the nondevotees.
So here I have brought them all together in this battlefield, and it will
be finished."…
So Parékñit Mahäräja says that a person, means a sinful person, he is
getting experience from the both kinds of senses, dåñöa-çrutäbhyäm,
and by that experience he knows that "This is not good. This is a
sinful act." Just like in your country, in each cigarette packet, what is
written there?
Sudämä: "It is hazardous for the health."
Prabhupäda: So he knows it, that "I am smoking something which is
detrimental to my health." But why he is smoking? Why he is
smoking? This is the question. Präyaçcitta... Now from smoking
sometimes he gets bronchitis or something, some disease in the
heart. So he goes to the doctor, he suffers, and he takes medicine
and he is cured, then again smoking, again do the same thing. One is
suffering from syphilis, and he is suffering so much. The doctor gives
injection and so on, so on. Then, after being cured, again doing the
same. That is his question. It is not that a man always commits sinful
activities without knowledge. No. They have full knowledge. So if one
does, cannot resist himself from sinful activity, then what is the
meaning of this atonement? He rejects, "This is useless." You commit
some sinful activities and go to the church and pay some fine, and
again you commit sinful acts. So it is useless. That is questioned by
Parékñit Mahäräja. Präyaçcittam atho katham: "What is this?"That is
intelligence. He is devotee. He knows that this kind of atonement is
useless. It has no meaning.
So the problem is that within the heart we have got so many dirty
things. So unless those dirty things are removed or cleansed, this
kind of präyaçcitta or medicine or fine or going to the jail—he is not
saved. He will commit the same thing. Again will suffer. Again he will
suffer. Bhütvä bhütvä praléyate [Bg. 8.19]. Real problem is that weshould
stop our suffering. But the karmés, they are interested in the
temporary cure, and they do not know how to cure completely. There
will be no more suffering. That they do not know. But a Vaiñëava,
because he is Kåñëa conscious, he knows what is real suffering—
because he understands from Kåñëa. So Kåñëa says that "Your real
suffering is these four things, janma-måtyu-jarä-vyädhi: [Bg. 13.9]
repetition of birth, death, old age, and disease. Actually this is your
problem." So without devotees, without hearing from Kåñëa, these
rascals, they do not know actually what is the problem nor what is
suffering. They are simply concerned with temporary suffering and
temporary cure. Therefore they have been explained, they have been
described in the Bhagavad-gétä, as müòhas. Müòha means ass.
So the whole world is going on like that, full of asses. Not only asses,
but like other animal... That past sinful activities or present sinful
activities. The past or present doesn't matter. If one is sinful, then he
must be punished….
Partially knowing God means impersonal or Paramätmä. This is
partial. Brahmeti paramätmeti bhagavän iti çabdyate [SB 1.2.11].
They say religion is a kind of faith. Similarly, during some play I heard
it is that...(?) So "You are okay; I am okay." Our proposal is not that.
Our proposal is: "You are not okay; I am okay." SPL SB 6.1.9 LA 75
"Sir, you have spoken about atonement, but they are doing
atonement. Every moment they are suffering, but still, again he is
committing the sinful activities. So what is the use of this
atonement?" Just like in the Christian church they go to confess every
weekly, "Sir, I have done it." "All right, give some fine." And again, next
week, again, the same thing going on. So this is very intelligent
question. The atonement is there in every religion. In the Vedic
process there is atonement, but what is the use of this atonement if
he does not cease committing the same sinful activity? Just like
practically we see a thief. So he knows that "I am committing theft. I
shall be punished if I am arrested." He knows it; otherwise why he
goes silently at night and break? He knows it well that "If I am
arrested I will be punished." …Karoti vivaçaù präyaçcittam atho katham:
"Then what is the value of
that? If he cannot stop his sinful activity, then what is the meaning of
this präyaçcittam?" So a professional thief, he has gone to the prison
several times. He has been punished. Still, he commits the same
thing, again goes to the jail. A patient, he has suffered from the
disease on account of certain bad habits and he has gone to the
doctor. He has paid much money and suffered injection, operation,
and still he is doing that. Therefore Parékñit Mahäräja said, "What is
the value of this präyaçcitta?" Präyaçcitta, kind of punishment.SPL SB
6.1.9 HON 76
6.1.10
And suppose he's stolen in the past and he was punished or he sees
that one who has stolen property, he is arrested by the police and he's
being taken into custody. He has seen it, he has heard it. We
experience. We gather our knowledge by seeing and by hearing. So
both things he has done, but still he is stealing. Why? This is the
question. So suppose if I knowingly do something and I make
atonement and again I do it. Or a disease. I know that if I attack this
infection I'll suffer, still I, ah, become infected, and again I suffer.
Again I go to the physician, he gives me medicine, again I'm cured,
again disease. This is going on. Why this is? He has got experience,
and still he has experienced, he has seen, he has heard, he has full
knowledge that "This kind of sinful activity will be fruitful in this way,
and I'll have to suffer.'' Why does he do it? Therefore, he says,
kvacin nivartate 'bhadrät SPLSB 6.1.6 SYD 73
The Parékñit Mahäräja is practical politician. He said that... He had
also experience that a criminal is punished and again he commits the
criminal act. Nowadays we practically see also that government has
enacted so many laws against criminality, but criminality is going on
without any stoppage. We have got practical experience, as we have
explained last night, that in the airport the security checking is going
on for everyone, which means that after so much education, every
one of us, we are dishonest. This answer is there in the çästra:yasyästi
bhaktir bhagavaty akiïcanä sarvair guëais tatra samäsate
suräù. This means that if one is turned to be a pure devotee, then all
the good qualities automatically become manifest in him. Haräv
abhaktasya kuto mahad-guëä manorathenäsato dhävato bahiù [SB
5.18.12]. Whereas a nondevotee, he has no good qualification
because he is acting on the mental platform, as such, he will be
always attracted by material things.
In this connection I shall recite one historical incident from the
Puräëas. There was a hunter in Prayäg. Prayäg you know, in
Allahabad. So he was hunting in the forest indiscriminately. So
Närada Muni was passing through the jungle and he was very
compassionate to see the animals being half-dead and half-killed by
the hunter….
So this is the practical instance that if one becomes devotee of the
Lord, all the good qualities manifest in his body. Therefore Çukadeva
Gosvämé replied to Parékñit Mahäräja that "You are saying right that
simply by atonement, simply by punishment, one cannot become
honest." Practically speaking, if you simply enact laws to make
people honest, it is impossible to do that. SPL SB 6.1.9 NEL 76
For the time being, when he's punished, he thinks, "I shall not commit
what mistake I did." But as soon as he's out of the danger, he
commits again. So kvacin nivartate abhadrät. Nivartate means he
refrains, abhadrät, from abominable activities. Kvacic carati tat
punaù. And again sometimes he commits the same thing. Punaù.
Therefore habit is second nature. It is very difficult. The example that
yasya hi yaù svabhävasya tasya sa duratikramaù.(?) Svabhäva, one
who has his habit, one who is habituated to do something, it is very
difficult for him to give it up. The example is given: sva yadi kriyate
räja saù kià na so uparhanam.(?) You can keep one dog in a royal
position, but as soon as it will see one shoe there, immediately bite—
because he's a dog. The doggish quality's there. You may put him on
the throne; that's doesn't matter. But the doggish quality, you cannot
change. Similarly this svabhäva. Svabhäva means the material
nature, material nature. We have acquired so many material nature,by
association of the three modes of material nature, sattva-guëa,
rajo-guëa, tamo-guëa. So our habits are formed on account of our
association with the three different qualities of material nature. But if
we can disassociate ourself from the three modes of material nature,
then our real nature, means spiritual nature, becomes invoked. That is
the process of Kåñëa consciousness. If you remain Kåñëa conscious,
then there is no chance of your associating with the three material
modes of nature. That is the secret. Therefore you'll find our
students, those who are habituated to so many bad things previously,
they are able to stay in a platform where there is no such
contamination.
So Kåñëa consciousness is such nice medicine. Unless you come to
Kåñëa consciousness, your habits, formed by the association with
the three modes of material nature, will continue. You cannot check
it. They... Therefore, if you want to save yourself from this repetition
of different types of birth and death, then you must come to Kåñëa
consciousness. That is the medicine. In the Bhagavad-gétä it is said,
mäà ca yo 'vyabhicäreëa bhakti-yogena sevate: [Bg. 14.26] "Anyone
who is engaged in My transcendental loving service, bhakti-yoga, the
devotional yoga..." Mäà ca yo 'vyabhicäreëa bhakti-yogena sevate, sa
guëän samatétyaitän: [Bg. 14.26] "He can transcend the influence of
these all these three qualities." Brahma-bhüyäya kalpate.
"Immediately he's situated on the Brahman platform." So our Kåñëa
consciousness movement is, without recommending this atonement
or that atonement, which will not check him... You can go on, make
many experiment of atonement, but the disease of the heart will
remain. And you'll commit again sin. But as soon as you come to the
Kåñëa platform, then you become free from the contamination. This
is the advantage of Kåñëa consciousness. If you don't come to Kåñëa
consciousness, then you may be relieved for the time being from the
reaction of sinful activities, but you'll again commit.
So Parékñit Mahäräja says, "This kind of committing sin and again
become relieved by atone, atonement, repetition, it is just like kuïjara-
çaucavat." He's giving very nice example. SPL SB 6.1.8-13 NY 71Parékñit
Mahäräja is devotee. He knows what are these material
activities. Punaù punaç carvita carvaëänäm [SB 7.5.30]. This word is
used here, punaù. Punaù means "again and again." Carvita-
carvaëänäm.
matir na kåñëe parataù svato vä
mitho 'bhipadyeta gåha-vratänäm
adänta-gobhir viçatäà tamisraà
punaù punaç carvita-carvaëänäm
[SB 7.5.30]
This was the statement of Prahläda Mahäräja, that gåha-vratänäm...
Those who have concluded that "We shall live in this material world
and become happy here by adjustment," they are called gåha-
vratänäm. Or those who have concluded that "We shall live very
happily in family life," and trying to be happy, and failure, and again
trying, and again trying... This is called punaù punaç carvita-
carvaëänäm [SB 7.5.30]. Just like a father engages his son in the
same way, the same family life, same business life, same working
day and night. But he does not think that "I was a married man. I got
children. I have got business. I have got car. Whether I have become
happy?" That he does not conclude, that "Again I am engaging my son
in the same business? So why shall I be unhappy if my son has joined
the Kåñëa consciousness movement?" No. He wants, "Please come
home and again be doing the same thing. Which I have done and I am
frustrated, you do the same thing and be frustrated." (laughter) This
is called punaù punaç carvita-carvaëänäm [SB 7.5.30]. Nobody will
advise. His son will become hippie—he will tolerate: "This is modern
fashion." And if he joins Kåñëa consciousness movement, he is
unhappy, because he wants that "My son also be doing the same
thing." That is called punaù punaç carvita-carvaëänäm [SB 7.5.30].
The world is going like that. They are chewing the chewed. We are
teaching Kåñëa consciousness movement, that "What you will gain
by this material way of life? Just try to understand Kåñëa, and then
you will get the greatest benefit." Tyaktvä dehaà punar janma naiti
[Bg. 4.9]. The all troubles which we are suffering, that is due to our
accepting this material body. That they do not know. They do notknow
except this material body anything. SPL SB 6.1.10 LA 75
After coming from the prison house, jail, he decides, "No more I shall
commit. I shall now become gentleman." But as soon as his friends,
criminals, again mix with them, he again commits the same sinful activity.
So in this condition, atonement, if he cannot change his
character, so what is the use of this atonement? Präyaçcittam atho 'pärtham
[SB 6.1.10]. Apärtham means useless. If he cannot change his character,
change his mind, then the punishment or präyaçcittam is apärtha, useless.
How useless? Manye, "I think it is as useless as kuïjara-çaucavat." SPL SB
6.1.10 HON 76

6.1.11
SG: Atonement will not uproot one’s desires. Real enlightenment is Vedanta,
by which one understands the Absolute Truth.
Make FC: SG: knowledge: präyaçcittaà vimarçanam

SP: Exam, part one, karma kanda is over. Now how about jnana kanda?

See purport, four lines down: Progressing from karma-käëòa to jïäna-käëòa,

he is proposing, präyaçcittaà vimarçanam: "Real atonement is full
knowledge." Vimarçana refers to the cultivation of speculative knowledge.
Few lines down: If one studies Vedänta but merely advances somewhat in
speculative knowledge and does not understand the Supreme Lord, one
remains the same müòha.

6.1.12
Knowledge is good for liberation.
Make FC.

Why is jnana better than karma?

See purport, four lines down: There is every chance of falling from the
platform of karma to hellish conditions, but on the platform of jïäna one is
saved from hellish life, although one is still not completely free from
infection.
What is the problem with jnana?
The difficulty is that on the platform of jïäna one thinks that he has been
liberated and has become Näräyaëa, or Bhagavän. This is another phase of
ignorance.

6.1.13-14
tapasä brahmacaryeëa
çamena ca damena ca
tyägena satya-çaucäbhyäà
yamena niyamena vä

tapasä—by austerity or voluntary rejection of material enjoyment;

brahmacaryeëa—by celibacy (the first austerity); çamena—by controlling
the mind; ca—and; damena—by fully controlling the senses; ca—also;
tyägena—by voluntarily giving charity to good causes; satya—by
truthfulness; çaucäbhyäm—and by following regulative principles to keep
oneself internally and externally clean; yamena—by avoiding cursing and
violence; niyamena—by regularly chanting the holy name of the Lord;

Make FC.
Following regulations of brahmacarya: tapasa yama, niyama, etc.
Thus a sober and faithful person who knows the religious principles is
temporarily purified of all sins performed with his body, words and mind.
These sins are like the dried leaves of creepers beneath a bamboo tree, which
may be burned by fire although their roots remain to grow again at the first
opportunity.

What is tapah?
See purport, para 1: Tapaù is explained in the småti-çästra as follows:
manasaç cendriyäëäà ca aikägryaà paramaà tapaù. "Complete control of the
mind and senses and their complete concentration on one kind of activity is
called tapaù." Our Kåñëa consciousness movement is teaching people how
to concentrate the mind on devotional service.
What is brahmacarya?
Brahmacarya, the life of celibacy, has eight aspects: one should not think of
women, speak about sex life, dally with women, look lustfully at women,
talk intimately with women or decide to engage in sexual intercourse, nor
should one endeavor for sex life or engage in sex life.

What is samena?
See purport, para 2: In the bhakti-märga, the path of devotional service, one
must strictly follow the regulative principles by first controlling the tongue
(sevonmukhe hi jihvädau svayam eva sphuraty adaù [Brs. 1.2.234]). The
tongue (jihvä) can be controlled if one chants the Hare Kåñëa mahä-mantra,
does not speak of any subjects other than those concerning Kåñëa and does
not taste anything not offered to Kåñëa. If one can control the tongue in this
way, brahmacarya and other purifying processes will automatically follow.

What is dhira?
In material life there are many disturbances (adhyätmika, adhidaivika and
adhibhautika). One who has learned to tolerate these disturbances under all
circumstances is called dhéra.

BJD-- Reads v 13 -14 this is the process of knowledge. M/g and control of
the mind. One should know that selfish bodily activities entangle one.
Destroy reactions by knowledge. SG gives the example of how fire burns
leaves of bamboo. But problem is that it will grow again because the root
has not been removed.
The next verse will tell of how to remove the root. In 2nd and 3rd cantos we
have heard about soul acquiring false ego. This is the root problem.
Knowledge may be there but the tendency to fall into material life again is
there.
In purp to 13 - 14 is looking ahead to the real solution. Bhakti is the deepest
process. Also the highest.
MP asked a question - how to avoid hell. SG. has given the answer from the
process of karma and now the answer from the process of jnana. Now in v15
SG will give the answer from bhakti.

Notes: Now SG gives the answer of how to actually become free so that the
weeds of desire will not return.

SPL 6.1.11
6.1.11 "Yes, my dear King, you are right. Your question is very intelligent.
Actually, by committing something wrong and reacting it by something else,
that is not very beneficial. The real präyaçcitta is knowledge.'' Real
präyaçcitta is knowledge. A thief is committing theft and going to the prison,
suffers for six months, again he comes out, and again he commits theft, and
within four days again he is put into the prison. We have seen many such
cases. He..., the thief comes out of the jail, and exactly after four days he's
again put into the jail. So this action and reaction... One has committed theft,
and the reaction is that he is put into the jail. This is not exactly beneficial.
Real is that thief must be given knowledge. Knowledge... For want of
knowledge, the whole world is suffering for want of knowledge. Therefore
Kåñëa consciousness movement is giving actual knowledge of the living
entity, mémäàsä. Mémäàsä means that think over the matter, that "Why I am
doing this?'' This is called brahmajijïäsä, this is called brahma-jijïäsä. Means
when a person becomes inquisitive about this "Why?'' "Why I am
suffering?'' then he becomes intelligent. The he comes to the standard of
human life. And there is Upaniñad, Kena Upaniñad. Kena means "why.'' Just
like Sanätana Gosvämé, when he approached Caitanya Mahäprabhu, he
placed this question, "Why? Why I am suffering?'' Ke ämi, kene järe täpa-
traya. "I do not want to die. Why there is death? I do not want to suffer from
disease. Why there is disease? I do not want to take birth. Why I am put into
the womb of mother again and again? Janma-måtyu jarävyädhi [Bg. 13.9].
And I do not want to become old. Why I am forced
to become old?'' When a person comes to this standard, to inquire "Why
these things are there?'' this is real intelligence. Intelligence does not mean
you gather, like asses, all the stones and iron and put them together and be
satisfied that "Oh, I am very happy.'' That is asses' business. Ass is very
expert to overload his body with heavy tons of... You know that? Maybe you
do not know, but in India there iswasherman, he puts tons of cloth over the
back of the ass, and it
carries. It cannot move, still it carries it. And it goes to the washing
ghäöa, washing place, and it stands there whole day eating little
morsel of grass. He's thinking that "Unless I overload my back with
this cloth, I cannot get this grass.'' Although he sees there are so
many thousands and thousands of grasses all over, still he'll serve
that washerman. Therefore it is called ass. (devotees laugh) You see?
Ass. (more laughter) No intelligence, simply working for others, and
eating a morsel of... I've seen in New York, very big publisher, he's
very busy, but he's eating a few slice of bread and cup of tea and
nothing more, that's all. You see? There are so many big, big men,
they cannot eat much but they work more than us, all day and night.
Therefore they are called asses. Karmés, they are called asses. Not
for his personal benefit, but he does not know for whose benefit he is
working so hard, but still he is working, without benefit. Therefore sa
eva go-kharaù. SPL SB 6.1.6 SYD 73
Now Çukadeva Gosvämé is answering the question, that so long one
is in ignorance, so long one is in the..., one's heart is full with dirty
things, so he may commit sinful activities or he may counteract it by
atonement. But so long the dirty thing is within the heart, it is all
useless. Therefore our process, this Kåñëa consciousness, as it is
said by Caitanya Mahäprabhu that ceto-darpaëa-märjanam [Cc. Antya
20.12], one has to cleanse the dirty things from the heart. That is real
atonement. If the dirty things are there as it is, simply... Just like one
man is diseased. The dirty things are within his body, and he cleanses
outwardly with soap and water very nicely, that does not mean that he
is freed from the diseased condition. The cause of the disease must
be removed. Then he'll be healthy. Simply by superfluous washing the
body, one does not become free from diseased condition. So avidvad
-adhikäritvät. So long... Avidvad means ignorance. So ignorance, what
is the ignorance? The ignorance we have explained many times, that
"I am this body." And everyone is acting on this bodily concept of life.
This is called avidyä. Avidyä means ignorance. So avidvad-
adhikäritvät präyaçcittaà vimarçanam. So there is no utility foratonement if
that ignorance, the dirty things, exist in the heart. SPL
SB 6.1.6-15 SF 68
Avidyä. If somebody is kept into darkness, then there is no use of this
punishment or präyaçcitta. So he proposes that the man in darkness
should be educated. Vimarçanam. Vimarçanam means cultivation of
knowledge, culture. So where is that culture? There is no culture. We
propose that the beginning of culture is no illicit sex. This is the
beginning. Who is accepting that? "Illicit sex? Why illicit sex? Sex is
sex." No, that is the beginning of culture because in the dog society
there is no marriage, and why in the human society there is marriage?
They could avoid it. Nowadays they are being avoided. In the Kali-
yuga there will be no more marriage. That is stated in the Bhägavata.
It is stated. Five thousand years ago it was foretold that during Kali-
yuga, svékäram eva hi udvähe. Just see. This is called çästra. Five
thousand years ago it was foretold that marriage means agreement.
It will be in Kali-yuga. Svékäram eva hi udvähe. This is called çästra.
Bhür bhaviñyat vartamäna, everything. That is çästra and that is
perfect knowledge. And dam-patye ratir eva hi. Rati means sex
satisfaction. So husband and wife means sex satisfaction. It will be
the standard of man and woman's relationship. Dam-patye ratim eva
hi. Vipratve sütram eva hi. To become a brähmaëa means a thread, a
two-cent worth, one thread. That's all. This is going on. These are all
foretold. So that is being explained. …
So the guru, Çukadeva Gosvämé, has examined Parékñit Mahäräja,
and it appears that the king has passed one phase of examination by
rejecting the process of atonement. This is intelligence. lmmediately
said, "Guru, what is this?" He has rejected. Rejecting the process of
atonement because it involves fruitive activities, karma. Karma. I
have committed some sinful activity, then other, another karma to
punish me. So here it is said by... One karma cannot be nullified by
another karma. Karma means activity. They are going on, passing
resolution after resolution and laws after laws, but things are in the
same position. They are not changing. Therefore it cannot be
checked in that way. Karmaëä karma-nirhära. Now ÇukadevaGosvämé is
suggesting the platform of speculative knowledge. When
it has failed that a thief repeatedly committing criminal activities,
repeatedly he is being punished but he is not corrected, then what is
the remedy? That is vimarçanam, speculative knowledge.
Progressing from karma-käëòa to jïäna-käëòa, he is proposing
präyaçcittaà vimarçanam: real atonement is full knowledge. One
should be given knowledge. Unless one comes to the knowledge...
Brahma-niñöham. If one has no sense to understand Kåñëa
consciousness, or God consciousness, he is no better than the dog
and cat. No credit. According to Vedic civilization anyone who is
thinking, "I am this body," and doing accordingly—for the bodily
pleasure he is working so hard—so that is not knowledge. Here it is
suggested that präyaçcittam vimarsanam. If you want to be saved
from the tribulation offered by the material nature, then you have to
very thoughtful, thinking that what is the actual position. That is the
beginning of Vedänta-sütra, that "You inquire about Brahman, the
Absolute Truth." Athäto brahma jijïäsä. This human form of life, don't
spoil it like cats and dogs, eating, sleeping, mating and dancing. No.
So, so same dancing, same eating can be utilized when it is in Kåñëa
consciousness. Then he will be... Simply by dancing and chanting and
taking prasädam you'll be learned scholar. SPL SB 6.1.10 HON 76
So this was the question of King Parékñit. The answer is given by
Çukadeva Gosvämé that karmaëä karma-nirhäro na hy ätyantika
iñyate. Karma, fruitive activities, counteracting it by another activity,
that is not final decision. Just like people in modern age, they are
trying to have some peaceful situation in the world by the intervention
of the United Nations, but they cannot stop it. Again there is war.
There was First War in 1914, then they manufactured League of
Nations. Perhaps you, most of you may not know. We were, at that
time, boys, students, and we know about this League of Nations, how
it was manufactured. Then again the Second War. And now they have
manufactured United Nations. But the war is going on, Vietnam or
here or there. But actual medicine is how to stop war. That cannot be
done by... By one action there is war, and by another action the war
isstopped for the time being. And again, when the opportunity's there,
again war. So sinful activities and atonement is like that. But actual,
what we want, that no suffering, no war—that is our hankering. We
want that. That is not happening.
So the answer is given by Çukadeva Gosvämé. But that one kind of
war causes some disturbances and another kind of war stops it for
some time, for the time being, that is not ultimate solution of the
problem. Any intelligent man can understand it. Therefore Çukadeva
Gosvämé recommends that these things happen on account of
foolishness, avidvad-adhikäritvät. Avidvad means without sufficient
education, or without sufficient knowledge, lack of knowledge.
Avidvad adhikäritvät präyaçcittaà vimarçanam. Real präyaçcitta,
atonement, is knowledge. Why we are fighting? This knowledge
required. Why you are fighting? Why there is miseries? This "why"
question, this "why" question is in the Vedas. It is called Kena
Upaniñad, asking "Why?" Unless this question arises in a human
mind, "Why?" "Why I am suffering?" that is not human life. This
question must arise. "Wherefrom I have come? What is my
constitutional position? Where I shall go after death? Why I am put
into this miserable condition of life? Why there is birth, death, old age,
disease? I do not want all of them." So that, this is called
vimarçanam, jïänam, thoughtful, how to solve these questions.
SPL SB 6.1.11 NY 71
Just like every day the police is giving a ticket to the motor driver; still,
the same thing is going on. So to keep oneself in darkness and
makes rules and regulation will not help. Just like your government
has admitted that they have spent millions of dollars, they could not
stop the intoxication habit of LSD. That's a fact. But in our Kåñëa
consciousness movement one who joins, he gives up immediately.
That's a fact. What is the difference? The difference is that to stop
one kind of karma by karma will not help. Therefore it is said,
karmaëä karma-nirhära. One kind of activity is criminality, and one
kind of activity just to punish him, this will not stop criminality. This is
the real fact. He must be in knowledge. Cultivation of knowledgerequired.
He must come to the senses, that "I am suffering. Every
time I commit some criminality, I am punished. This is not very
palatable. So why I cannot stop it?"
This is the beginning of human life, that unless you come to this
knowledge... athäto brahma jijïäsä. This is called brahma-jijïäsä. So
that is possible in the human form of life. A dog cannot. A dog comes
within your room, and you drive him away, you punish him, and still,
with some plea he will come. So therefore Parékñit... Çukadeva
Gosvämé suggests that we have to make him free from the avidyä,
ignorance. That is Kåñëa consciousness movement. Everyone is
under the spell of mäyä. Punaù punaù. Bhütvä bhütvä praléyate [Bg.
8.19]. It is going on, but we do not inquire that "Why I am repeatedly
accepting the cycle of birth and death?" That is avidyä. They are,
rather, supporting, "Suppose if I become dog, what is the wrong
there?" They say like that: "What is the wrong there?" So this means
avidyä, ignorance.
So for eradicating ignorance from life, it requires culture, cultivation.
That is suggested in the next verse. SPL SB 6.1.11 HON 76
6.1.12
Now Çukadeva Gosvämé says, näçnataù. …
If you want to stop some diseased condition of life, then you have to
follow a regulative principle. Just like when you go to a doctor for
curing some disease, he gives you some medicine and some
direction also, that "You should not eat like this, you not sleep like
this, you should do like this." Some do's and some do not's. That
prescription is followed. So here, Çukadeva Gosvämé gives this
example that na açnataù pathyam eva annam. Suppose if you have
got indigestion. You cannot digest food very nicely. So you have to
eat such things which are easily digestible, or which may not cause
acidity, flatulence, air. The doctor prescribes. So if you neglect those
principles, then how you can be cured? Similarly, if you want to
eradicate your ignorance, how miserable conditions are arising,
problems are arising, and you do not try to subside them with real
knowledge, how there can be solution of the problems? Try tounderstand.
Just like if you do not follow the program given by the
physician for curing your disease, you cannot be cured. If you violate
the rules given by the doctor, then how you can expect cure of your
disease? Similarly, if you do not think wisely, like wise man, as they're
prescribed in the Vedic knowledge, how you can stop the problems of
life? That is not possible. Simply by atonement there may be
temporary suppression of something, but it will arise again. The same
example can be given. The whole world is trying to stop war. But by
some means like League of Nation, United Nation, but it is stopped
for the time being, but again, after some years, there is huge war.
So, so Çukadeva Gosvämé says that this material world, sinful life, we
are acting in a way, we are forced to commit some sins, and you are
suffering as a resultant action. This is going on. But if you want to
stop this business—one suffering and one again becomes victim—
then you have to become advanced in knowledge. Karmé-jïäné.
Ordinary people, they are karmés, or fruitive actors. Fruitive actors.
They're working whole day and night, and getting some result,
enjoying, again suffering, again there is problem. This is going on.
They are called karmés. So this will not solve the question, problem.
He suggests that you have to elevate yourself to the platform of
knowledge. How it is done? That is prescribed herein. The first thing
is tapasya. The first... Tapasya means you have to accept some
austerity. The same example can be given that the doctor says...
Suppose a diabetic patient. So doctor prohibits him that "You cannot
eat. You have to starve for some days." So I do not like to starve,
nobody likes to starve. But because doctor says you have to starve, if
you want to cure a disease, then I have to voluntarily accept, accept
starving. This is called tapasya: voluntarily accept some miserable
condition of life. That is good. And human life is meant for that
purpose. SPL SB 6.1.11 NY 71
The example is given very nicely here that if anyone does not know
how to live hygienically, healthfully, he must fall diseased. That's a
fact. Similarly, one must have knowledge what is the value of this life,
how I shall live, then he will be not subjected to the sinful activities.This is
the conclusion. And if he lives like ass and cow, without any
knowledge, without knowing the values of human life, then he must
be subjected to sinful activities and will be punished one after
another, accepting different types of bodies….
The different types of bodies means that is our punishment. We may
think it as happiness, but as soon as you accept a material body, you
are subjected to the four principles of material distresses. What is
that? Janma, måtyu, jarä, vyädhi. You may think that you are very
scientifically advanced—"There is no more distress in my life''—but
Kåñëa says, "No. If you are intelligent, then you should think of these
four principles as distresses.'' What is that? Birth, death, old age and
disease. But the modern so-called scientists, they cannot make any
solution to birth, death, old age and disease; therefore they have left
them aside: "Oh, don't care for them.'' That is ignorance. Our real
problem is not this temporary problem that we are in such and such
distressed condition. That is temporary. But real problem is, as Kåñëa
says in the Bhagavad-gétä, janma-måtyu-jarä-vyädhi-duùkha-
doñänudarçanam [Bg. 13.9]. If anyone is intelligent enough, he should
always keep before him that there are, these are my distresses:
janma-måtyu-jarä-vyädhi. I don't want to die, so what I have done for
stopping my death? What have I done to stop my birth? Huh?
Because as soon as I die, again I enter into the womb of a particular
type of mother. Hm? Again I have to live there, packed up. That is
the... Everyone knows. I cannot move even. No independence. The
insects biting my delicate body, I cannot protest. I'm simply suffering.
So many things. After coming out of the womb, still there is suffering.
Suffering, suffering, suffering—the whole life is suffering—but I do not
know how to compensate the suffering. That I do not know. That is
ignorance. …
his is not suffering, this is pleasure. I am working so hard.'' I
remember long ago, about forty years ago, one of my servants, he left
my service and he was pulling on öhelä. You know öhelä, a hand-
pulled cart? So after that he came to see me. I asked him, "How you
are doing now?'' So he was very pleased that "I am working, pulling on
this öhelä and eating sumptuously, and by evening it becomes alldigested
and again I'll eat.'' That is the (indistinct). He's eating
sumptuously, and by working, by pulling on the öhelä, hard labor,
whole thing is digested and again goes in the evening he eats very
sumptuously, he is very pleased. That is his success of life. So people
are doing like that. They are eating in the morning and working very
hard whole day, and in the evening again he becomes hungry and
eats more sumptuously. That is his happiness. That is his happiness.
But he does not think that these distresses are there, janma-måtyu-
jarä-vyädhi-duùkha-doñänudarçanam [Bg. 13.9].
So there is no solution for them made. The so-called scientists and
philosophers, they do not..., "Oh, death is natural. What is this? I'll
have to, I'll die.'' But when there is warning, "Now death,'' there is... I
have, everyone has seen that as soon as there is earthquake, they
began to scream, "Oh, now I'm going to die.'' As soon as there is any
shaking in the airplane, they begin to scream. (laughter) He's afraid of
death, but he says, "Oh, that is not a problem.'' He has got his
experience that at the time of death it is very severe punishment.
Therefore Bhagavad-gétä says, janma-måtyu-jarä-vyädhi-duùkha-
doñänudarçanam: "You may be satisfied with your foolish idea that
you are very happy, but if you are intelligent then you must always
keep yourself...'' The Cänakya Paëòita also said that those who
advancing in spiritual life, they should place before him that "Here is
death,'' just before him. And those who are karmés, like ass, they'll
always think that "I'll never die.'' The spiritualist always thinks that "I
am dying, dying, dying, going to die next moment.'' And the karmés,
he should think that "I'll live forever.'' Otherwise he cannot work. He
cannot. Unless he is put into this ignorance that he'll never die, he
cannot work.
So at the modern age the people are simply kept into ignorance so
that they can work like ass and cow and be satisfied. This is the
present civilization. And this Kåñëa consciousness movement is a
fight against this civilization, this wrong civilization. This Kåñëa
consciousness... the people are being denied their privilege. The
human life is meant for getting out of this ignorance of life. But
people are being put into ignorance, and their human life is beingspoiled. So
therefore this Kåñëa consciousness movement is the
greatest welfare activity to the human society. Those who are
intelligent enough, they should try to understand it and help it as
much as possible. SPL SB 6.1.6 SYD 73
Just like in diseased condition of life there are some restraints.
Doctor says that "You are suffering from diabetes. You should not
take sugar. You should not take sugar, you should not eat this thing,
that thing," so many restriction. So Çukadeva Gosvämé says that
niyama-kåd, if you follow the regulation and rules of life, then çanaiù
ksemäya kalpate, then very soon that dirty things of the heart can be
cured. Just like we prescribe. Not prescribe—it is already there in the
çästras. Our students, those who are initiated specially, we say that
"Don't have illicit sex life, don't take part in gambling, don't take
foodstuff except vegetables, and don't take intoxicants." Four rules.
So if these four rules are followed, gradually, gradually, one becomes
free from the dirty things of the heart.
So one has to follow. Simply I am diseased and I take some
immediate medicine, it may give me some temporary benefit, but that
is not cure. If you have to cure yourself, then you have to follow the
rules and regulation prescribed by the physician. And what are the
rules and regulation? He says, SPL SB 6.1.6-15 SF 68
As soon as you go to a physician, you have to accept something "do
not" and something "do." That is called regulative principle. Without
regulative principle you cannot correct yourself. So that regulative
principle cannot stay if you are not a devotee. This is the gradual
process. Simply if I say, "Follow the rules and regulation," it will not
stay unless you become a devotee. That is the test of devotional
service, or Kåñëa consciousness. Because it is so powerful,
devotional service, that as soon as you become a devotee, gradually,
immediately, all the good qualities of your original position... SPL SB
6.1.11 HON 76Just like in your country it is very... You make little mistake
in driving
car and you get a ticket. You go to the police and give some fine. But
you should be careful no again ticket, again ticket. So this is
condemned by Parékñit Mahäräja, that we can do mistake once or
twice, but what is this? I go on committing mistake, and the police
ticket is there, and again give, pay fine, and again do the same
mistake again, again and again? Punaù punaç carvita-carvaëänäm
[SB 7.5.30]. Better be careful.
That is being prescribed, that açnataù pathyam eva annam. Pathyam
means just suitable for your health. Such kind of foodstuff, you
should eat. If you don't eat, then you'll fall sick. You cannot avoid
eating. That is essential for maintaining the body. But if you eat
everything, whatever you like, then you cannot keep good health. The
example is given that if we do not carefully live, we shall be liable to
punishment. But people do not care for punishment. "Oh, we shall see
later on. Now let me enjoy." This is going on. The modern civilization
means they do not care for next life or hellish condition of life. They
do not care. They do not believe. It is great relief: "If I think that there
is next life and I will have to suffer for my sinful activities, then life
becomes very difficult, extravagance. Better don't accept this 'There
is no life,' and then go on doing whatever we like." This is modern
civilization. But that is very irresponsible life, because from the çästra
we understand—by practical experience also—just if the boy does not
go to school and he is not educated, then his future life is very dark.
And a boy has to become a young man. A boy who says, "No, no, I am
not going to be young man. I will remain a boy and go on playing
whole day. I don't go to school, don't take education...,"that is not the
fact. The fact is tathä dehäntara-präptiù [Bg. 2.13]. Kåñëa says, and
we practically experience. …
So everyone should be careful, that "I have got this material body.
This is disease. Why I shall get material body?" That they do not
know. From Bhagavad-gétä we understand, na hanyate hanyamäne
çarére [Bg. 2.20]. We are not finished after the body is annihilated, no,
or destroyed, no. So we are eternal. That is called brahma-jïäna.
Unless one has the brahma-jïäna, that "I am not this body," ahaàbrahmäsmi,
aham, "I am brahman, spirit soul," so people will go on
doing all irresponsible things. Because he does not know. So we
human being should come to the understanding—that is knowledge—
that so long we get this material body, this is my disease. And
disease means suffering. Nobody can say that "By being diseased, I
am very happy." Nobody will say that. Disease means suffering. "So
the çästra says—and I am practically experiencing—that I am eternal.
I am changing body every moment. So I am eternal. Why I am put into
this condition, repetition of birth and death?" This is intelligence.
Unless one comes to this intelligence, he is not human being.
Yasyätma-buddhiù kuëape tri-dhätuke [SB 10.84.13].
So this wrong thing is going on. So here the example is given that if
you live in regulative principle, then you will not suffer from this
disease. This disease means this material world. Bhütvä bhütvä
praléyate [Bg. 8.19]. We take one kind of..., we accept one kind of
body and struggle for existence, suffer so much, again we get
another body, and new chapter of suffering begins. This knowledge is
lacking in modern education. And they are very much proud of
becoming advanced in knowledge. What is the advancement of
knowledge? You have to cure your disease. The whole Vedic
civilization is how to cure this disease of repetition of birth and death.
That they do not know. All tapasya, all austerities, penances... This
will be explained next verse. Why needed? Now, just to cure this
disease, repetition of birth and death. They have no knowledge.
So it is recommended that adhayo vyädhayaù. There are three kinds
of miserable condition—everyone, not for a particular person—
adhyätmika, adhibhautika, adhidaivika. And as soon as you get this
material body, you will have to suffer. So if you want to stop this
suffering, then you must live regulative life. Regulative life is
recommended in the next verse, SPL SB 6.1.12 LA 75
6.1.13
Tapasä. Tapasä means austerity. Austerity. Suppose if you are
habituated to some bad habits. Suppose you smoke, and the
prescription is, "Don't take intoxicants." Smoking is intoxication. Nowif you
have to follow the rules, you cannot smoke, it will be
troublesome for you. Because you are habituated to smoke, and I say
"You don't smoke," it will be very difficult for you. You are habituated
to unrestricted sex life, and if I say that "Don't have illicit sex life," it
will be troublesome for you. Similarly, so many things are there, we
are habituated, and if they are restricted there will be some trouble.
So voluntarily accepting some trouble is called tapasya, or austerity.
Just like a patient, if he wants to be cured, he has to follow the
restriction imposed by the physician. And he follows it. Just like
doctor says it, "Oh, you cannot get up. You must lie down twenty-four
hours." He doesn't like it, but he has to do it. This is called tapasya,
austerity. Penance. Austerity. Just like we say that on the ekädaçé
day you should fast. So fasting is not very, I mean to say, pleasant,
but one has to do. This is called tapasya. Brahmacaryeëa.
Brahmacaryeëa means celibacy. The more you restrain your sex life,
the more you become strong for spiritual life. Brahmacaryeëa.
Brahma..., brahmacarya means to restrain, control sex life. Therefore
somebody asked me, "Swamiji, why you are stressing so much on
married life?" I have given this answer to many gentleman in the
television, that because we have got a demand for sex life. But if we
are restricted with married life, then there is no, I mean to say, illicit
sex life. At least we refrain from that.
So it is stated here. These are the rules. Tapasä brahmacaryeëa [SB
6.1.13]. Brahmacarya means celibacy, and çamena, control the mind.
Damena, control the senses. If you can control your mind, then you
can control your senses. In the mind is the center of sense activities.
If you can control the mind, then easily you can control the senses.
And the easiest process of controlling the mind is to fix up your mind
in Kåñëa consciousness. If Kåñëa... Kåñëa is all-powerful. If He is
seated on your mind, there will be no chance for anything nonsense
coming into your mind. Çamena ca damena ca, and tyägena. Tyägena
means by renunciation. These things are to be practiced. It is not that
you can go on doing all nonsense and you become (chuckling)
spiritually advanced. If somebody says like that, he is simply
cheating. He's cheating. Just like a nonsense doctor may say that"You
simply pay my fees, and you can do all kinds of nonsense and
you'll be cured." You see. This sort of doctor nobody consults. You
see. He says that "You come and pay me my fees, and I shall give you
a mantra. You'll be cured, and you can do all kinds of nonsense." Will
anybody go to that doctor? Any sane man? Similarly, if somebody
says that "You can do whatever you like. You take this mantra and
pay me my fees, and you'll be highly advanced in spiritual
consciousness," these things we do not find in the authorized books,
or Vedic literature. They're all manufactured just to flatter and just to
earn some money.
But actually, if you are serious, then as it is stated, that you have to
follow the regulation, austerity, celibacy, controlling the mind,
controlling the senses, by renunciation, by truthfulness, by
cleanliness, and by following the rules and regulations. This is stated.
SPL SB 6.1.6-15 SF 68
So brahmäcärya, celibacy, sex, prohibition of sex life, especially illicit
sex life... Unless one is married, no sex life is allowed. That is called
brahmäcärya. Tapasya begins with brahmäcärya, life of celibacy, or
accepting one wife only. That's all. Then çamena. Çamena,
controlling the senses, controlling the mind. Çamena damena ca,
these two things required. We should not become the servant of the
mind; we should become master of the mind. And tyägena. Tyägena.
Therefore in the çästra the process of charity is recommended. In the
Bhagavad-gétä it is also recommended that yajïa-däna-tapaù-kriya na
tyäjyaà käryam eva tat. Because I have renounced this world, it does
not mean I shall give up the process of performing yajïa, däna, and
tapasya. It is further stressed, yajïa-däna-tapaù-kriya pävanäni
manéñiëäù. Even if you think that you are very advanced, still, you
should not give up these three processes, means performing yajïa,
giving in charity, and performing tapasya. "One must then control the
mind and senses, give charity, be truthful, clean, and nonviolent,
follow the regulative principle, and regularly chant the holy name of
the Lord. Thus a sober and faithful person who knows the religious
principle is temporarily purified of all sins performed with his body,words,
and mind." In the Bhagavad-gétä it is also recommended,
yuktähära-vihärasya
yukta-ceñöasya karmaëä
yukta-svapnä..., yukta
yogo bhavati duùkha-hä
In this way, if we practice yoga, bhakti-yoga, then gradually we are
elevated to the perfectional stage.
Now, one may say that "If I give up all these thing which is habituated
to me, there will be some painful condition." So therefore Bhagavad-
gétä has recommended to tolerate. Mäträ sparçäs tu kaunteya. We
have to tolerate. This is called tapasya. Even though it is painful for
me—it is not at all painful, but those who are trying to practice in the
beginning, it may be painful—so Bhagavän, Kåñëa, is advising that
even it is painful, you must do it and tolerate it. So mäträ-sparçäs tu
kaunteya çétoñëa-sukha-duùkha-däù [Bg. 2.14]. The example is given
just like we suffer sometimes in scorching heat and very pinching or
chilly cold. But we tolerate and do our business. Sometimes to cure
our disease, say, for example, fever, we have to swallow very bitter
quinine pills. But Çré Caitanya Mahäprabhu, considering the people in
general of this age, Kali-yuga, He knew that people will not be able to
even tolerate such little pain for advancing in spiritual life. So Çré
Caitanya Mahäprabhu therefore recommended that,
harer näma harer näma harer näma iva kevalaà
kalau nästy eva nästy eva nästy eva gatir anyathä
[Cc. Ädi 17.21]
It is very difficult in this age to follow the principles of brahmäcärya,
as it is recommended, tapasä brahmacaryeëa çamena damena vä
[SB 6.1.13]. (to translator:) Yes, go on. Therefore Närada Muni also...
Çukadeva Gosvämé also advising that "If one is unable to follow the
regulative principles, then," he says, (see verse 15) SPL SB 6.1.9 NEL
76
So the tapasya life begins from celibacy, brahmacaryeëa. Çukadeva
Gosvämé recommends. Brahmacarya is described in the çästras that
smaraëaà kértanaà keliù prekñaëaà guhyam äsanam(?). Sex life,smaraëam,
thinking of sex life, that is against brahmacarya.
Complete celibacy means one should not think of even sex life.
Smaraëam. Or talk of sex life. Our modern literature, newspaper and
everything, simply full with talks of sex life. But this is against
brahmacarya life. Smaraëaà kértanaà keli. And actually indulging in
sex life. Prekñaëam: looking, overlooking a nice boy or nice girl, that
is also against brahmacarya. Guhyam äsanam: whispering between
girls and boys, that is also against brahmacäré. Guhyam äsanaà
saìkalpam. Then determination of sex life. Vyavasäya: endeavoring
how to effect sex life. So when we can stop all these activities, that is
real brahmacarya. It is very difficult at the present age. Etan
maithunyam añöäìgaà pravadanti manéñinaù vikärita brahmacaryam
eda astanam lakñaëam iti(?). So brahmacarya means that you cannot
think of sex life, you cannot talk of sex life, you cannot whisper about
sex life, or you cannot endeavor for sex life. These eight types of
activities in sex indulgence are against brahmacäré life. But here it is
prescribed that if you want to make solution of the problems of life,
then you adopt, you have to adopt a life of tapasya, austerity, which
begins from brahmacäré.
To summarize this brahmacarya life in this age, we have given a
simple formula, that "No illicit sex." Sex is there. Sex is not bad. In the
Bhagavad-gétä it is said, dharmäviruddhaù kämo 'smi: "Sex life which
is not against the religious principles of life, that is I am." Kåñëa says.
So dharmäviruddha, according to Vedic civilization, one should have
sex indulgence only once in a month. That is the prescription. And
when the wife is pregnant there is no sex life. That is
dharmäviruddha. That is not against the religious principles. Even in
your life, married life, if you indulge sex life more than once in a
month, or in pregnancy, that is against religious principles. So Kåñëa
dharmäviruddhaù kämo 'smi: "Lust, sex indulgence, which is not
against the rules of religious principles, that is I am." That means only
for begetting children, nice children, so that there may not be
disturbance. Unless there are nice population, children born in a
systematic way, how you can expect peace in the world? That is
described in the Bhagavad-gétä. When there are varëa-saìkara thewhole
world becomes hell. This is described in the Bhagavad-gétä. So
the life of austerity begins from the life of celibacy, brahmacarya. So
brahmacarya, the descriptions are given here, how you can execute
brahmacäré life. You cannot think of sex life, you cannot talk of sex
life, you cannot whisper about sex life. There are eight types of
different regulation to stop sex life. But these things are very difficult
in this age. Therefore we have simply summarized that don't have sex
life beyond the married life. That is not good.
Then how brahmacarya can be executed? That is also given here:
tapasä brahmacaryeëa çamena [SB 6.1.13]. Çamena means
controlling the mind. The yoga system, añöäìga-yoga system,
practicing the äsana, sitting posture, breathing exercise, controlling
the senses from outside engagement, pratyähära, these are, this yoga
system is meant for controlling the mind and controlling the sense. If
there is no control of mind and no control of senses, the so-called
yoga practice is bogus. It has no meaning. Yoga indriya saàyama. …
So this añöäìga-yoga is not possible in this age—çamo damaù,
controlling the mind, controlling the senses. Because nobody can
properly practice the añöäìga-yoga system. Impossible. It is not only
impossible now—even five thousand years ago, when Kåñëa was
advising about this añöäìga-yoga to Arjuna. Arjuna was not ordinary
man. He was friend of Kåñëa. He was a great son of a royal family.
And Arjuna's name and fame, everyone knows. So he said to Kåñëa:
"My dear Kåñëa, this yoga practice is not possible to be performed by
me. I am unable." So Arjuna said frankly that he was unable to
practice this yoga system. And what we are, in comparison to Arjuna?
So this añöäìga-yoga system is not possible at all in this age. If you
are satisfied by learning some sitting posture, artificially, that may
give you some chance of good exercise of the body. You can keep
good health. But there is no chance of spiritual realization by añöäìga
-yoga practice in this age. So Çukadeva Gosvämé says çamena.
Çama means manasa-niyamam, controlling the mind. The mind's
business is acception, acceptance and rejection. This is mind's
business. Even one is very elevated, the mind's business is mind's
business. Mind will accept something: "It is very good," and nextmoment it
will reject. That is mind's business. But you have to fix up
your mind in something which you cannot reject. That is only the
lotus feet of Kåñëa. If you fix up your mind on the lotus feet of Kåñëa,
then your mind cannot go elsewhere. You practice it and you'll see it.
Sa vai manaù kåñëa-padäravindayoù [SB 9.4.18].
Therefore Ambaréña Mahäräja fixed up his mind always... Our Kåñëa
consciousness movement we are teaching our students, how to fix
up the mind always in Kåñëa, some way or other. That is the first-
class yoga system. SPL SB 6.1.11 NY 71
These are prescribed duties of human being. What are the prescribed
duties? The first prescribed duty is tapasä, they must execute
austerities. This is human life. That is everywhere recommended.
Åñabhadeva also recommended, tapo divyaà putrakä yena çuddhyed
sattva: "My dear boys, don't live like cats and dogs and hogs." He
advised. Näyaà deho deha-bhäjäà nåloke kañöän kämän arhate viò-
bhujäà ye [SB 5.5.1]. "If I don't work hard, how shall I satisfy my
senses? At night I must have this intoxication, this woman, this club,
this If I don't work hard how shall I get this enjoyment?" So
Åñabhadeva says, "This kind of enjoyment is available to the hogs. It
is not very good type of enjoyment, sense gratification." Näyaà deho
deha-bhäjäà nåloke kañöän kämän arhate viò-bhujäà ye [SB 5.5.1].
Viò-bhujäm means the stool-eater. So they are also enjoying by eating
stool and having sex without any discrimination, don't care for
mother, sister So this kind of sense gratification civilization is there
amongst the dogs and hogs, but human life is not meant for that.
Human life is meant for tapasya, austerity, so that human life you can
stop your repetition of birth and death and come to your eternal life
and enjoy blissful eternal life of knowledge. That is the aim of life.
Not that "Never mind." The education is that a university student, and
if he is said, if he is informed that "If you live irresponsibly, then you
may become dog next life," so they say, "What is the wrong if I
become a dog?" (laughter) This is the result of education. He doesn't
care. He is thinking, "If I get the life of a dog, I will have no restriction
of my sex life on the street." That's it. He is thinking that isadvancement. "If
now there is restriction, now unrestrictedly if I get
sex life on the street..." And they are coming gradually, that
advancement.
So this is the position. So they do not believe in the next life, and what
to speak of cats' and dogs' life. "Never mind." Everything is very dark.
Therefore, unless we take to Kåñëa consciousness movement, the
human civilization is doomed. It is not human civilization. Human
civilization is responsible life. Actually, we are being educated, we go
to school, to college, to become responsible man. So this
responsibility should be "How to stop this repetition of birth." In many
places this is advised. And that is the only aim of human life. …
Vaiñëava is anxious to see that these rascals who has forgotten
completely his relationship with God, Kåñëa, and making gorgeous
arrangement for living fifty years only, although he is eternal He is not
making any eternal arrangement. "I shall live here for fifty years or
sixty years as an American or as an Indian. Make me gorgeous
arrangement, defense and so on, so on, so on." If you defend, then
You are going to live for fifty, sixty, or utmost hundred years, but you
are eternal. What you are doing for your eternal life? That is the
mistake of the civilization. You may remain as American or Indian for,
say, utmost, hundred years. But you are not for hundred years. You
are eternal. What you are doing for your eternal life? This is our
question. But they do not believe in eternal life. "We don't believe in
the next life." But that is You believe or not believe If some young
man says, "I will not become old man," so he may believe or not, he
must become old man. If somebody says, "I am not going to die. I
don't believe in death," you believe or not believe, you must die. This
is law of nature. How can we avoid it?
So this is intelligence. Therefore we should live very regulative life.
And as I was going to say, the Vedic civilization... Just like the
Visvamitra when he went to Mahäräja Daçaratha, kñatriya, to get help,
Mahäräja Daçaratha inquired that... Just like if we go to a friend, so
what is our inquiry? "You are happy with your family, with your
children?" Because they have a family. But here is a saintly man. So
what should we inquire? Inquire, the inquiry is aihiñöhaà yat tampunar-
janme-jayäya: "My dear Viçvämitra Muni, brähmaëa, I know that
you are all trying to get release from repetition of birth and death." …
So tapasya generally means that first thing is that we should reduce
our eating, sleeping, mating and defense. This is called tapasya,
voluntarily accept. Suppose I am accustomed to eat very voraciously,
and if I have to execute tapasya, that means I will have to reduce my
eating to the point of no eating. But that is not possible. But that will
create some trouble. But I will accept this trouble, this is called
tapasya. I am habituated to sleep so many hours; I will have to reduce
it. Yuktähära vihäraç ca. We don't say, "Don't sleep," but we say,
"Reduce sleep as much as possible. Reduce your eating as much as
possible." So this is called tapasya. And brahmacaryeëa.
Brahmacaryeëa means completely cessation of sex life. So that is
not possible to completely give up eating or completely sex life, but
make it regulated. That is tapasya: eating, sleeping, mating, and
defense as much as it is required. The aim should be to make it nil.
That is called tapasya. Tapasä brahmacaryeëa [SB 6.1.13].
Brahmäcärya means, strictly. Brahmäcärya means that one should
not look upon woman, "Oh, here is a very beautiful girl." That is also
sex, subtle sex. And to talk, "Fsh, fsh, fsh, fsh," that is also subtle sex.
So these things are to be avoided. There are eight kinds of subtle sex
life. This is called brahmäcärya. So according to Vedic çästra, if one
lives with one woman, one man, they are also brahmacäré. Not many.
This is... If one cannot give up sex life, let him be satisfied with one
man and one woman. That is also tapasya, that is also brahmacäré.
But not that jumping from here, there, there, there, there, no, like
monkey, no. (laughter) This is training. This is training. SPL SB 6.1.12
LA 75
Tyägena. Partially I have already explained: tyäga, renounce. There is
some natural tendency also for renouncing. When one gets to the
topmost of material opulence, immediately there is a tendency for
renunciation. This hippie movement is like that. They have got a good
qualification that they have renounced this materialistic way of life.
Tyägena. The, there are two kinds of tendencies: one is bhoga andone is
tyäga. Bhoga means enjoyment, sense enjoyment, and tyäga
means to give up this material world. But without guidance, one does
not know how to renounce this material world. That is called tyäga.
Bhoga and tyäga, two kinds of tendencies are going on in this
material world. First of all they want to enjoy, and when they are
frustrated in enjoyment, then there is renouncement. Again when they
are tired of renouncement, again enjoyment. Just like the clock
pendulum, this side and that side—tock, tock, tock, tock. Similarly, we
are oscillating: sometimes in the platform of enjoyment and
sometimes on the platform of renouncement. Two things are there in
this material world. The karmés, they are trying to enjoy this world,
whole day and night that expressway, always trucks and cars are
going on—sonh, sonh, sonh, sonh. Bhoga, how to enjoy, first class.
Another, the hippies. They don't want to do anything. Both sides are
there in your country, bhoga and tyäga.
But in neither of the paths you'll be happy, because that is not your
proper position. You cannot enjoy or you cannot renounce. Actually
the whole thing belongs to Kåñëa. Nothing belongs to anyone.
Whatever you have got in possession, that is Kåñëa's property.
Éçäväsyam idaà sarvam [Éço mantra 1]. Everything. …
Renouncing means that you're falsely possessing. So you give it to
Kåñëa, the original proprietor. Just like one hundred dollars note, a
child has taken from the father. The child does not know how to use
that hundred dollars note, but he, he'll not give it to the father. "No, I
shall not give it." Father is begging: "Oh, my dear child, you are so
nice. Kindly give it to me." Actually the note belongs to the father. But
because he's child, he's innocent, ignorant, he does not know.
Therefore Kåñëa says, dadäsi yat kuruñva mad-arpaëam. Däna, this
tyäga, "You renounces this world for Me. You renounce your wealth,
your property for Me." The same thing. Everything belongs to Kåñëa.
He's not a beggar. But He's patting the child, "Oh, you are very good
boy. Kindly give it to Me." That is the way. Kåñëa is so kind.
Because... The same example: the child does not know how to utilize
that hundred dollars note. He'll simply spoil it. The best thing is to
give it over, hand it over to the father. He knows how to use it. It is
hisproperty.
Similarly this tyägena means to practice, to give everything to Kåñëa.
Everything. Tyägena. Çamena damena tyägena. This is the different
steps of elevating yourself to Kåñëa consciousness. Tapasä
brahmacaryeëa çamena ca damena ca, tyägena satya-çaucäbhyäm
[SB 6.1.13]. Satya means truthfulness. One should know what is truth,
ultimate truth, Absolute Truth. We are concerned with relative truths,
but we have to know the Absolute Truth. Just like in the Bhägavata
Vyäsadeva is offering his respect, obeisances: satyaà paraà dhémahi
[SB 1.1.1]. "I offer my respect to the Supreme Truth, not to the relative
truth." We are concerned with relative truth, categorical truth, not the
summum bonum. Çaucäbhyäm: cleanliness. This is also required.
Cleanliness. You should take bath, twice, thrice, at least once. That is
hygienic. Bähyäbhyantara-çuciù. One should be cleansed. Bähya
means externally, and abhyantara, internally. Externally, you take
soap, water, soda, and cleanse yourself, body. Take bath, cleanse,
keep your clothing very cleansed. Unclean habit will not help you,
unclean habit. Cleanliness is godliness. Truthful. Truthfulness. These
are the qualities of brähmaëa. Satyaà çamo damas titikñä ärjavam
ästikyaà jïänaà vijïänaà brahma-karma svabhäva-jam. Those who are
brähmaëas, they must be qualified with all these symptoms. Satyam.
This satyam, truthful. How truthful? You, even before your enemies,
you'll disclose everything. Such truthful. That is the instruction of
äcäryas. We don't want to disclose everything, hide. But truthfulness
means even to a enemy you should be truthful. Satyaà çamam. This
çamam, controlling the mind. Damam, controlling the senses. Satyaà
samo damaù çaucam, cleanliness. Ärjavam, simply sitting, no
duplicity, simply sitting. Ärjavam ästikyam. Faith in Vedas, that is
called ästikyam. Just like Bhagavad-gétä, part of Vedas. Here Kåñëa
says, "I am the Supreme Lord." So you have to accept Him by faith.
This is called ästikyam. Ästikyam, jïänam. Not foolishly, but with
knowledge, full knowledge. And vijïänam, practical application in life.
Brahma-karma svabhäva-jam. This is the natural symptoms of a
brähmaëa.So you are all initiated to become brähmaëa. You have become
brähmaëa. Don't become false brähmaëa. Real brähmaëa. It is not by
birth; it is by education, by practice, by knowledge. So we are offering
the sacred thread to the Americans and Europeans in the Western
countries, and some of our Indian contemporaries, they are not very
happy with my action. They are under contemplation that a brähmaëa
can be, I mean to say, seen by birthright. No. No. Brähmaëa is by
qualification. Brähmaëa, kñatriya, vaiçya, çüdra. That is the verdict of
Kåñëa. We are concerned with Kåñëa, not any other else. Kåñëa says,
cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù:…
therefore Kåñëa says, guëa-karma-vibhägaçaù. There must be quality
and work also. So here we are qualifying the students to be raised in
the brahminical platform, and they're working also as brähmaëa. How
they are working as brähmaëa? Because they're fully engaged in
Paraà Brahma's service, Kåñëa's service. Therefore they are
brähmaëas. Brahma jänäti iti brähmaëaù. Without knowing, nobody
can render service. They are not rendering service in the ear. They are
serving Kåñëa factually. Here is sitting Kåñëa with Rädhäräëé.
Therefore they're brähmaëa by quality and work. Guëa-karma-
vibhägaçaù [Bg. 4.13].
So this is paraà satyaà dhémahi. They are worshiping the Supreme
Truth, Kåñëa. …
First thing is tapasya, austerity. Even it is painful... Austerity's painful.
Brahmacarya is painful. Because we want, unrestricted, to do
everything. But no. As soon as it is regulated it appears to be painful.
When it is practiced, it is not painful. One brahmacäré in Indian city, in
severe cold, he was sleeping in the open air, without any covering.
And it was severe cold. But it was practice. During Mägha-melä, many
saintly persons come there on the bank of the Gaìgä, Ganges. This
year we had our own camp; we have seen. The whole night they are
sitting in the open air, without any covering.
So practice. So practice means if you undergo austerity, tapasya,
everything will be practiced. That is a Bengali proverb: çarére nä
mahäçaya(?). Mahäçaya is a word used in India, a very respectable
gentleman, mahäçaya. So this çaréra, this body is mahäçaya. Ya sahaye sa
taicha(?). Whatever he'll practice, it will be accustomed. So
practice. So here this Kåñëa consciousness movement is bringing
them to the practice. Therefore you find, so nice, boys and girls,
they're practiced. As soon as they're neglectful to the practice—falls
down. They cannot stay. Immediately goes out. So that is called
austerity, tapasya. Practice. Practical life. So these are the processes.
SPL SB 6.1.13-14 NY 71
So this is first-class human life. This should be the ideal of first-class
human life. The first thing is tapasya, austerity, not extravagance.
That is not human life. Tapasya. Tapasä means, generally, voluntarily
accepting some inconvenience. And then brahmacarya. Brahmacarya
means no sex life. According to Vedic civilization, the students, they
are called brahmacäré. In student life there is no sex life. Then his
brain will be finished. That is happening nowadays. From the student
life they indulge in sex life. Therefore not very big men are coming
now—because their brain substance is finished. So a brahmacäré is
supposed to raise the semina to the brain, ürdhvam anti,(?) not
discharge, but keep it on the brain. Then their memory becomes very
sharp. Once heard from anyone, he will exactly produce, without any
forget. Where is that science now? There is no such thing….
This is spoken by Kåñëa in the Bhagavad-gétä in the Second Chapter,
that "My dear Arjuna, it is not that we did not exist in the past. We
existed in this way, and we are existing now in the same way, and we
shall exist." That means our personality is never lost. And therefore
we see so many varieties of men. Each one is a person. You cannot
find anyone exactly similar to the other, because everyone has got his
personal propensities. And according to the personal propensities
and desires, Kåñëa is giving us different opportunities, and that is
different body. Karmaëä daiva-netreëa [SB 3.31.1]. Just like in the
court, the..., everyone is judged as person, not wholesale. The judge
not says that "Now all you have come here"—some of them are
complainants and some of them are respondents—"so you stand
together. I give this judgment." No. Everyone is personally judged.
And everyone is given reward or punishment personally. So where isthe
question of imperson?...
I do not wish to mention by name—one artificial God, he was teaching
his disciple, and the disciple was feeling electrical shocks. So
unfortunately, I cannot give you electrical shocks. (laughter) You see?
Electrical shocks, and he became fainted by electrical shock. And
these are written publicly, and fools are accepting. Why teachers
should give electrical shock? Where is that mentioned in the çästra?
(laughter) But these things are, bogus things are stated. Electrical
shock. And when he fainted, then the God was sitting, and when he
got his senses, then the disciple asked God, "Sir, why you are crying?"
"Now, I have finished everything. I have given you everything." Just
see. Does a teacher finishes everything by teaching his disciple?
These things are going on. So Kåñëa is not that kind of God, that "I
have finished everything." Pürëasya pürëam ädäya pürëam
evävaçiñyate [Éço Invocation]. This is definition of God. God is so
perfect and full that even if you take all His opulences, still, He is full.
That is God. Not that "I have finished my stock."
So intelligent man should learn what is God from the Vedic
information. Don't manufacture God….
So if we want to know, everything is there; but to understand, that will
require a separate brain. That is recommended here. You create your
brain. Tapasä, first of all austerity. You cannot create your brain by
doing nonsense things. That is not possible. You have to control:
çamena damena, tapasä brahmacaryeëa [SB 6.1.13]. These are the
process to create a brain to understand God. Otherwise it is useless.
Çrama eva hi kevalam [SB 1.2.8]. It is simply laboring for nothing. So
this is the recommended, that treatment. That is also not sufficient.
In the last, Çukadeva gives an hint that "This kind of purification, by
tapasä brahmacaryeëa [SB 6.1.13], is like veëu-gulmam ivänalaù."
Veëu-gulma, veëu-gulma means the dried creepers and grass. You
can set fire. In India or here also—I have seen in London—they set fire,
and all the dried creepers and grass become... But what is the
purpose of saying veëu-gulman ivänalaù? Veëu-gulmam ivänalaù
means that superficially we see that now it is burnt into ashes, but
the root remains there. As soon as there will be rain, waterfall, theywill
come out again. So the whole process is how to become
detached from this material world. So this, even if you practice this
tapasya, it is not completely able to finish these attachments.
Therefore it is said, veëu-gulmam ivänalaù.
So we can finish this material attachment only by worshiping Kåñëa.
That is stated in the Çrémad-Bhägavatam:
väsudeve bhagavati
bhakti-yogaù-prayojitaù
janayaty äçu vairägyaà
jïänaà ca yad ahaitukam
[SB 1.2.7]
The practical example is here in our Kåñëa consciousness
movement, that our students, simply by executing devotional service
to Vasudeva, they have become free from so many sinful activities.
That is the particular. So this should be introduced, this system, so
that people at the present moment, they may become purified and
make their advance in progress to the ultimate goal. The ultimate
goal is back to home, back to Godhead. That is wanted. So na te
viduù svärtha-gatià hi viñëum [SB 7.5.31]. They do not know what is
their self-interest, ultimate goal of... Duräçayä ye bahir-artha-
mäninaù. They are thinking by adjusting the external material things,
they will be happy. No, that is not possible. Duräçayä. It is called
duräçayä, hopeless hope. It is not possible. Dur means it will be very
difficult to fulfill the äçayä, the hope, that "We shall be very happy in
this world and enjoy senses without any interruption. Now let us
make some United Nations' program and we will be happy." It will
never be happy. Be sure. SPL SB 6.1.13-14 LA 75
So in this age it is very difficult, but this is the meaning of tapasya,
voluntarily accepting inconveniences. When there is cold, one has to
take the help of heater, fire. No. No heater, no fire, but go deep into
the cold water. Of course, it is very difficult in your country because
the water is so cold, and if you go deep, immediately finish. (laughter)
I have seen in New York. One dog, he jumped over—immediately
finished. I have seen it. That is actual fact. So Caitanya Mahäprabhuis so
kind that these people in this age, they will not be able to
undergo severe austerity. That is not possible. Mandäù sumanda-
matayo manda-bhägyä hy upadrutäù [SB 1.1.10]. In this age every
man is alpäyuñaù. Alpäyuñaù means very short-living. The limit is
hundred years, but who is going to live hundred years? Nobody. If one
is eighty, seventy years, it is considered... Within sixty, seventy years
everyone finished. But the age limit is hundred years. So what
tapasya he'll do? What meditation he will do? In the Satya-yuga, by
meditation one could get perfection. Just like Valmiki Muni. He
meditated for sixty thousands of years. Because in those days a man
used to live for 100,000's of years. Gradually it is reducing. In the
Satya-yuga man and woman used to live, human being, up to
100,000's of years. Then, next yuga, it was ten thousands of years,
reduced by ten times. And then, next yuga, next millennium, it is one
thousands of years. And now, in the Kali-yuga, it is one hundred years.
So it is very difficult to perform tapasya. But the recommendation is
there, tapasä brahmacaryena [SB 6.1.13].
So brahmacarya, tapasya begins—brahmacarya, celibacy, no sex life.
That is the beginning of tapasya. Meditation means tapasya. So
tapasä brahmacaryeëa çamena [SB 6.1.13]. Çama, to control the
senses, to keep in equilibrium. Senses may not be agitated. Damena,
even it is agitated, by my knowledge I have to curb down. Just like if I
become agitated by seeing a beautiful girl, or for woman, a beautiful
boy... That is natural. Yuvaténäà yathä yunor yunor yathä yuvaù(?).
Young boy, young girl, they are naturally attracted. There is nothing
surprising. But tapasya means that "I have taken vow, no illicit sex."
That is knowledge. "Why? Even if I am attracted, I shall not do this."
This is tapasya. And "Because I am now attracted, now we shall
enjoy"—that is not tapasya. Tapasya means even one is attracted, he
should not act. That is tapasya. There may be some difficulty to
control, but that should be practiced. It can be practiced. It is not very
difficult. But one has to practice the determination: "Now I have taken
vow before Deity because at the time of initiation, it is promised
before the Deity, before the fire, and before the spiritual master,
before the Vaiñëava, that 'I'll not have illicit sex.' That is promised.How can
I break it?" This is tapasya. "I have taken vow before the
Deity, before fire, before my spiritual master, before the Vaiñëavas,
'No illicit sex, no meat-eating, no drinking or intoxication, no
gambling.' I have promised it. If I am gentleman, how can I break my
promise?" This is called jïäna. With knowledge one has to respect.
That is called tapasya. With knowledge. Otherwise, to become
attracted, that is not unnatural. Caitanya Mahäprabhu used to say...
He was sannyäsé. He said that "Even if I see a doll made of wood, a
beautiful woman, My mind becomes agitated." So what to speak of
us? So this is the example. Caitanya Mahäprabhu giving some... To
be agitated in the mind, that is not unnatural, but if you practice, then
you'll not be agitated anymore. If you practice by your knowledge,
then you'll not be agitated. That is called dhéra. Dhéras tatra na
muhyati [Bg. 2.13]. You have to become dhéra….
So therefore the Deity worship is there. Along with Deity worship we
should always pray, "Kåñëa, kindly save me from the pitfalls of mäyä."
He'll do it. But if we want to cheat Kåñëa and cheat guru, then you'll
be cheated. That's all. The guru will not be cheated, neither Kåñëa will
be cheated. You'll be cheated. That's all. If you want to be cheated,
then do whatever you like and prolong your this term of repetition of
birth and death. And if you want to stop it, then here, the tapasä
brahmacaryeëa ñamena ca damena ca tyägena [SB 6.1.13]. Tyägena.
This is also one of the tapasya. Don't keep with you anything, even...
Then you will make plan: "Let me have illicit sex. Let me have
intoxication." As soon as you have got money. Best thing is, as soon
as you get money, immediately you spend it for Kåñëa. Tyägena,
charity. Charity. Tyägena means charity. Not that you starve. No. That
kind of starvation... You keep yourself fit to execute Kåñëa
consciousness, but don't keep much money. Immediately give in
charity to Kåñëa. Kåñëa can take your charity as much as you can
give. SPL SB 6.1.13-14 HON 76
6.1.14
Now he is giving very nice example. Veëu-gulmam ivänalaù. Just like
in the dry season there are so many dry grasses from the field, and ifyou
have to clear the field, you simply set fire on the field and
everything automatically becomes cleansed. Similarly, deha-väg-
buddhijaà dhérä dharmajïäù çraddhayänvitäù. Those who are
intelligent enough, dharmajïäù, one who knows what is real religious
principle, and çraddhayänvitäù, and who is faithful, he can get out of
all kinds of sinful activities by an intelligent method. What is that
intelligent method? See Verse 15 SPL SB 6.1.6-15 SF 68
In the previous verse Çukadeva Gosvämé gave the example that "The
dried leaves of creepers beneath a bamboo tree may be completely
burned to ashes by a fire, although the creepers may sprout again
because the root is still in the ground." You have seen practically. On
the field the grass is dried up, and sometimes fire is set and it
becomes all burned into ashes. But as soon as there is rainy season,
again they sprout and become green. The idea is that you may
perform the religious, ritualistic ceremonies, but if you heart is not
cleansed, simply by performing these ritualistic ceremonies you'll not
be purified. So we have got two desires: pious desire or impious
desires. So either you become desirous of doing pious thing or you
desirous of doing impious things, the sufferings of this material world
will continue. SPL SB 6.1.9 NEL 76
Veëu-gulmam ivänalaù. Just like there is a jungle—so many unwanted
creepers—so you set fire. Everything will be burned into ashes and
the field will be cleared, cleansed. So it is said: deha-väg-buddhijaà
dhérä dharmajïäù çraddhayänvitäù. Those who are dhéra... Dhéra and
adhéra. Dhéra means sober and adhéra means extravagant. There
are two classes of men, dhéra and adhéra. Here Çukadeva
Gosvämé's speaking of the dhéra. Who is dhéra? Dhéra means in
spite of provocation, in spite of something present which agitates the
mind, one remains, I mean to say, in his position, steady. He's called
dhéra….
So here it is said, deha-väg-buddhijaà dhérä dharmajïäù. One who has
control, deha, the body, väk, the words, buddhi, intelligence—they are
dhéra. So this tridaëòé. This tridaëòé-sannyäsa means to becomedhéra,
controlling çaréra; deha, the body; väk, words; and intelligence.
These things should be utilized. How? By dhéra, those who are dhéra.
Dharmajïa. One who knows actually the principle of religion.
Dharmajïa….
So because our life is continuously committing sinful activities, from
time immemorial... You do not know when it began. Evolution, many
births. Therefore this life is meant for rectifying all mistakes that we
had committed in our previous life or in this life. How? By this
process. Kñipanty agham. Agham means the resultant action of
sinful life. Mahad api. Although it is very great, mahad api, how? Veëu
-gulmam, veëu-gulmam ivänalaù. Just like if you set fire to unwanted
grass and creepers in the field. You set fire, and they will be all
burned. Similarly, by this process, tapasä brahmacaryeëa [SB 6.1.13],
you can liquidate all of your sinful activities of life and you become
purified.
So the next process, another alternative process is being suggested
by Çukadeva Gosvämé. SPL SB 6.1.13-14 NY 71
So persons who observe the principles of tapasya, austerities;
brahmäcärya, celibacy; controlling the mind; controlling the senses—
these are practiced—this is called yoga system. Then, mahad api
agham. Even he is subjected to the resultant action of great sinful
life, he can vanquish it. The example is given just like to set fire in the
field and all the dry plants and grasses immediately become burned.
So by austerity, tapasya, brahmäcärya, celibacy, these regulative
principles can burn out the sinful reaction, not by the root. The
example is given the dry vegetables or plants, they are burned from
outside, but the root remains. The root is not burned. And the root
remaining within the earth, as soon as there is favorable condition,
there is some rain—again they come out. In other words, by tapasya,
by austerity, by celibacy one can superficially get out of the sinful
reaction, but because it is not rooted out, as soon as there is some
opportunity, favorable conditions, again they come out.
Therefore Çukadeva Gosvämé says, See verse 15 SPL SB 6.1.14 BOM
70So Çré Caitanya Mahäprabhu presented Himself as a fool number one
before His Guru Mahäräja. He advised that "It will be difficult for You to
study Vedänta-sütra or practice tapasya, brahmacarya, çama, dama, titikña,
tyägena, çamena, damena, niyamena, yamena... [Bg. 18.42]" It is possible
for a human being, but in this Kali-yuga all these functions, to do is difficult.
Therefore this process is recommended, väsudeva-paräyaëa, bhakti-yogena.
Néhäraù. Néhäram iva bhäskaraù. Just like the, there is mist, fog, and as
soon as the sun rises there, all fog is immediately disseminated. Otherwise, it
requires so much arrangement. Your railway train cannot move. The ships in
the sea, they cannot move. It is very difficult position. Similarly, our sinful
activities has covered our heart just like a fog. We cannot see anything. But
by bhakti-yoga, it can be immediately dissipated. So Çré Caitanya
Mahäprabhu was thus advised by His spiritual master to chant Hare Kåñëa,
and He got perfection. SPLCC Adi 7.91-92 VRN 74

6.1.15
kecit kevalayä bhaktyä
väsudeva-paräyaëäù
aghaà dhunvanti kärtsnyena
néhäram iva bhäskaraù
Only a rare person who has adopted complete, unalloyed devotional service
to Kåñëa can uproot the weeds of sinful actions with no possibility that they
will revive. He can do this simply by discharging devotional service, just as
the sun can immediately dissipate fog by its rays.
Make FC: Final answer: Pure dev sev, analogy

Why do sinful desires return in the heart of a jnani?

See purport, para 1: In the previous verse Çukadeva Gosvämé gave the
example that the dried leaves of creepers beneath a bamboo tree may be
completely burnt to ashes by a fire, although the creepers may sprout again
because the root is still in the ground. Similarly, because the root of sinful
desire is not destroyed in the heart of a person who is cultivating knowledge
but who has no taste for devotional service, there is a possibility that his
sinful desires will reappear. As stated in Çrémad-Bhägavatam (10.14.4):
çreyaù-såtià bhaktim udasya te vibho
kliçyanti ye kevala-bodha-labdhaye
Speculators who undergo great labor to gain a meticulous understanding of
the material world by distinguishing between sinful and pious activities, but
who are not situated in devotional service, are prone to material activities.
They may fall down and become implicated in fruitive activities. If one
becomes attached to devotional service, however, his desires for material
enjoyment are automatically vanquished without separate endeavor. Bhaktiù
pareçänubhavo viraktir anyatra ca: [SB 11.2.42] if one is advanced in Kåñëa
consciousness, material activities, both sinful and pious, automatically
become distasteful to him. That is the test of Kåñëa consciousness.
See purport, para 3: Since Mahäräja Parékñit was a great devotee. the
answers of his guru, Çukadeva Gosvämé, concerning karma-käëòa and
jïäna-käëòa could not satisfy him. Therefore Çukadeva Gosvämé, knowing
very well the heart of his disciple, explained the transcendental bliss of
devotional service. The word kecit, which is used in this verse, means. "a
few people but not all."
See purport, para 4, end: Çréla Rüpa Gosvämé further explains that bhakti is
kleçaghné çubhadä, which means if one takes to devotional service, all kinds
of unnecessary labor and material distress cease entirely and one achieves all
good fortune. Bhakti is so powerful that it is also said to be mokña-
laghutäkåt; in other words, it minimizes the importance of liberation.
See purport, para 6: When one takes to devotional service, however, all
phases of sinful life, including prärabdha, aprärabdha and béja, are
vanquished. In Çrémad-Bhägavatam (11.14.19) Lord Kåñëa tells Uddhava:
yathägniù susamåddhärciù
karoty edhäàsi bhasmasät
tathä mad-viñayä bhaktir
uddhavainäàsi kåtsnaçaù
"My dear Uddhava, devotional service in relationship with Me is like a
blazing fire that can burn to ashes all the fuel of sinful activities supplied to
it." How devotional service vanquishes the reactions of sinful life is
explained in Çrémad-Bhägavatam (3.33.6) in a verse spoken during Lord
Kapiladeva's instructions to His mother, Devahüti. Devahüti said:
yan-nämadheya-çravaëänukértanäd
yat-prahvaëäd yat-smaraëäd api kvacit
çvädo 'pi sadyaù savanäya kalpate
kutaù punas te bhagavan nu darçanät
"My dear Lord, if even a person born in a family of dog-eaters hears and
repeats the chanting of Your glories, offers respects to You and remembers
You, he is immediately greater than a brähmaëa and is therefore eligible to
perform sacrifices. Therefore, what is to be said of one who has seen You
directly?"
See purport, end: Even in the stage of äbhäsa-rüpä bhakti, all the reactions of
sinful life are uprooted and vanquished. Çréla Jéva Gosvämé expresses the
opinion that the word kärtsnyena means that even if one has a desire to
commit sinful actions, the roots of that desire are vanquished merely by
äbhäsa-rüpä bhakti. The example of bhäskara, the sun, is most appropriate.
The äbhäsa feature of bhakti is compared to twilight, and the accumulation
of one's sinful activities is compared to fog. Since fog does not spread
throughout the sky, the sun need do no more than merely manifest its first
rays, and the fog immediately disappears. Similarly, if one has even a slight
relationship with devotional service, all the fog of his sinful life is
immediately vanquished.

Notes: Kevala bhakti: see Venu Gita p.190, para 1.

BJD-- Reads v 15 talks about the meanings of the Sanskrit and expands on
the meaning as per the verse & purp. This is a different example regarding
what happens. The sun.
Reads purp from ‘Since MP ’ to ‘minimizes the importance of liberation.’
Talks about the different categories of sin - prarabdha is the body we have
now. Aparabdha is the bag of sinful reactions. Bija is the tendency to do
nasty things. Talks about kuta also .
Really illuminated heart means no chance of nasty activities.
5 stages of bhakti are described. The lowest stage called abhasa rupa bhakti.
Reads from ‘Even in the stage ’ to end of purp. Says this verse is very
important. Bhakti means atonement is not necessary.

6.1.16
na tathä hy aghavän räjan
püyeta tapa-ädibhiù
yathä kåñëärpita-präëas
tat-puruña-niñevayä
My dear King, if a sinful person engages in the service of a bona fide
devotee of the Lord and thus learns how to dedicate his life unto the lotus
feet of Kåñëa, he can be completely purified. One cannot be purified merely
by undergoing austerity, penance, brahmacarya and the other methods of
atonement I have previously described.

See purport, para 1: Tat-puruña refers to a preacher of Kåñëa consciousness,

such as the spiritual master. Çréla Narottama däsa Öhäkura has said, chäòiyä
vaiñëava-sevä nistära päyeche kebä: "Without serving a bona fide spiritual
master, an ideal Vaiñëava, who can be delivered from the clutches of
mäyä?" This idea is also expressed in many other places. Çrémad-
Bhägavatam (5.5.2) says, mahat-seväà dväram ähur vimukteù:

What are the symptoms of a mahatma? BG 9.13.

See purport, para 2: The word kåñëa-rpita-präëaù refers to a devotee who

dedicates his life to serving Kåñëa, not to being saved from the path to
hellish life. A devotee is näräyaëa-paräyaëa, or väsudeva-paräyaëa, which
means that the path of Väsudeva, or the devotional path, is his life and soul.
Näräyaëa-paräù sarve na kutaçcana bibhyati (SB 6.17.28): such a devotee is
not afraid of going anywhere. There is a path toward liberation in the higher
planetary systems and a path toward the hellish planets, but a näräyaëa-para
devotee is unafraid wherever he is sent; he simply wants to remember
Kåñëa, wherever he may be. Such a devotee is unconcerned with hell and
heaven; he is simply attached to rendering service to Kåñëa. When a devotee
is put into hellish conditions, he accepts them as Kåñëa's mercy: tat te
'nukampäà susamékñamäëaù (SB 10.14.8). He does not protest, "Oh, I am
such a great devotee of Kåñëa. Why have I been put into this misery?"
Instead he thinks, "This is Kåñëa's mercy." Such an attitude is possible for a
devotee who engages in the service of Kåñëa's representative. This is the
secret of success.

6.1.17
sadhrécéno hy ayaà loke
panthäù kñemo 'kuto-bhayaù
suçéläù sädhavo yatra
näräyaëa-paräyaëäù
The path followed by pure devotees, who are well behaved and fully
endowed with the best qualifications, is certainly the most auspicious path in
this material world. It is free from fear, and it is authorized by the çästras.

What’s the difference between the Mayavadis who are suçéläù sädhavaù
(well-behaved saintly persons) and the devotees who are such?
See purport, end: Mäyävädés may be suçéläù sädhavaù (well-behaved
saintly persons), but there is nevertheless some doubt about whether they are
actually making progress, for they have not accepted the path of bhakti. On
the other hand, those who follow the path of the äcäryas are suçéläù and
sädhavaù, but furthermore their path is akuto-bhaya, which means free from
fear. One should fearlessly follow the twelve mahäjanas and their line of
disciplic succession and thus be liberated from the clutches of mäyä.

BJD-- krsna arpitam is the answer. Reads purp from ‘As confirmed here by’
Why is the devotee free from fear - he knows that K is caring for him. A
devotee can be both humble and bold because he has protection.

SPL 6.1.15
6.1.15 That he says that simply by Kåñëa consciousness or devotional
service, pure devotional service, väsudeva-paräyaëäù... Väsudeva means
Kåñëa. One who is devoted to Kåñëa, simply by that devotional process, and
always being in Kåñëa consciousness, agham dhunvanti kärtsnyena. one can
get out of all sinful reactions. How? Néhäram iva bhäskaraù. Néhäram
means dews. You have seen in this season, so many dews are on the grass,
on the tree. As soon as there is sunrise, everything finished. Everything
finished. It is very nice example. So if you bring forth the sun of Kåñëa...
These are all products... These sinful activities is due to ignorance.
Ignorance is darkness, mäyä, and Kåñëa or Kåñëa consciousness is just like
the sun. Now this is night; everything is dark. If some way or other there is
sunrise, then immediately the darkness is finished. So Çukadeva Gosvämé
says that kecit. Kecit. Kecit means it is not possible for all, but some
fortunate men do like this instead of going to so many details how to get out
of this sinful reaction, simply by Kåñëa consciousness and devotional
service, väsudeva-paräyaëäù, those who are devotees of Lord Kåñëa,
agham... Agham means all kinds of sinful reaction. Dhunvanti kärtsnyena.
Wholesale. Kärtsnyena means wholesale. Kärtsnyena nihäram. Nihäram
means just like dews, bhäskaraù means sun. As the sun disseminates
immediately, dissipates immediately the dews without any effort, similarly,
as soon as there is Kåñëa consciousness, you become free from all sinful
reaction. Another thing, this is confirmed in the Bhagavad-gétä also, that the
Lord says that sarva-dharmän parityajya mäm ekaà çaraëaà vraja: [Bg.
18.66] "You give up all kinds of bodily religious principles of life." What is
that? Kåñëa is asking sarva-dharmän. Dharma means religious principles.
Now in one place He says that dharmasaàsthäpanärthäya, "I have come to
reestablish the religious principle," and at the end He says sarva-dharmän
parityajya [Bg.18.66]. SPL SB 6.1.6-15 SF 68
Kecit, not all. Kecit means somebody. Somebody, not all. Generally
people understand austerity or pious life by this process. What is
that? Brahmacarya, çama-dama, yama-niyama, tyäga, renunciation:
"Oh, he's very pious man." But another man, kecit... That is also kecit,
not all. Kecit means somebody. Kecit kevalayä bhaktyä [SB 6.1.15].
Simply by pure devotional service, simply by pure devotional service,
väsudeva-paräyaëäù, I mean, inclined to Väsudeva, Kåñëa. Väsudeva-
paräyaëäù. Or somebody simply by becoming Kåñëa conscious,
aghaà dhunvanti, they kill all resultant action of sinful life. Dhunvanti.
Aghaà dhunvanti kärtsnyena, wholesale. How it is? Néhäram iva
bhäskaraù. Just like there is fog and, as soon as the sun rises, whole
fog gone, finished. Very good example. The fog is dense. You cannot
see the next person. It is so dangerous. When there is fog in the
ocean, they stop all the ships. I have experience. And the aeroplanes,
sometimes they clash, they move very carefully. It is very dangerous,
fog. Those who are... But as soon as there is sunrise, some way or
other, everything finished. Similarly, some way or other, if you take to
Kåñëa consciousness, all the sinful reaction of your life immediately
finished like the fog. So, but... This process is accepted kecit,
somebody, very fortunate. Caitanya Mahäprabhu therefore said:
ei rüpe brahmäëòa bhramite kona bhägyavän jéva
guru-kåñëa-kåpäya päya bhakti-latä-béja
[Cc. Madhya 19.151]
The Kåñëa consciousness is not for ordinary persons. It is meant for
very, very fortunate persons. But simply by accepting one thing,
Kåñëa consciousness, he finishes all business of brahmacarya, tyäga,
yama, niyama, çama, dama, everything.
So Çukadeva Gosvämé is prescribing, kecit kevalayä bhaktyä [SB
6.1.15]. Kevalayä bhaktyä. Kevala-bhakti. There is no mixture. Kevala
means only pure devotional service. What is that pure devotional
service?
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtamänukülyena kåñëänu-
çélanaà bhaktir uttamä
[Brs. 1.1.11]
No other desire than to please Kåñëa. Not that "I have become a
devotee. Now my income will increase," or "I shall be..." That, that will
come automatically. You want money to increase your income to
become happy. But if you take to Kåñëa consciousness,
automatically you'll be so happy that you'll neglect to collect money.
That will automatically come. There is no need of separate endeavor.
Happiness will come. Yaà labdhvä. Just like Dhruva, Dhruva
Mahäräja. He was so lamenting. Those who are recording, I mean,
transcribing my tapes, how he was lamenting, that "How foolish I was
that I took to devotional service with a desire for some material
profit." He was so much repentant. So that is, that is another profit of
the devotee. For material profit, somebody goes to somebody, some
boss, some rich man, some demigod, some powerful man. But a
devotee does not go anywhere. He goes to Kåñëa only. Even if he has
got material desires. That is the advantage. This advantage: that if
you go to Kåñëa for some material advantage even, then day will
come, you'll forget that material advantage.
Just like Dhruva Mahäräja, he was repentant, that "I came to Kåñëa
for asking some material..." The example is given: Just like one has
pleased a very big, rich man, and the rich man said, "All right, you ask
me whatever you want. I shall give you." So when he's asked to beg
whatever he wants, then if he asks that "Give me some broken rice
grains," is that very good proposal? If he's asking that "You can ask
anything else from me"—he's a rich man—ask him for millions of
dollars or something like that. But instead of..., if you ask for your
foolishness, that "Please give me some broken grains of rice..." So
similarly, to go to Kåñëa and to ask some material benefit is exactly
like this, to go to some rich man and ask from his "Please give me
some broken grains of rice." Why one should ask for material
happiness from Kåñëa? Material happiness will roll on his feet:
"Please take me, please take me." These Kåñëa conscious boys and
girls, in sixty centers, just see how they are materially opulent. They'reliving
in the best house. They're eating best food. They're in best
consciousness. They have got the best hope. Everything best. Their
feature of body is best. What you want material happiness more than
this? They have got wife, children, happiness, home—everything—full.
So material happiness is nothing to a Kåñëa conscious person. He
gets automatically by the grace of Kåñëa. There is no need of asking
for it. Simply be steady to ask Kåñëa, "Please engage me in Your
service." Änukülyena kåñëänuçélanam [Cc. Madhya 19.167]. How
Kåñëa will be satisfied? Then your satisfaction will automatically
come. Don't bother for material happiness. SPL SB 6.1.13-14 NY 71
He is giving another example, néhäram iva bhäskaraù. Fog, when
there is big fog that you cannot see in front of you anyone, but as
soon as there is sunlight the fog immediately disappears. Similarly,
agham dhunvanti. Kecit kevalaya bhaktya vasudeva parayanaù [SB
6.1.15]. Simply by becoming devotee of Kåñëa, Väsudeva, one can
immediately vanquish all sinful reaction. Just like the sun causes
disappearance of the fog without any extra effort. You take to Kåñëa
consciousness sincerely, seriously, then all the past reaction of your
sinful activities will be vanquished. Now there are two kinds of
vanquishing: one by setting fire on the dry plants, and the rising of the
sun and fog, the fog disappearing. Again in the presence of sun there
is no possibility of appearance of fog. That is not possible. But the
dry plants burnt out, as soon as there is rainfall, it again comes out.
So by bhakti, by devotional service, one can completely root out the
causes of sinful life. Not by otherwise. It is not possible. SPL SB
6.1.14 BOM 70
So in this material world everyone is implicated or involved in some
sort of sinful life. Just like in the prison house. One may be a first-
class prisoner, just like sometimes big politicians, they are put into
first-class prison arrangement. A second-class prisoner, a third-class
prisoner, there are. But as soon as we understand this man is in the
prison or prisoner, it should be understood that he's criminal. He has
committed some criminal activity; therefore he is in prison. Now, youcan
compare between the first-class prisoner or third-class prisoner,
that is another thing. But they're all prisoners. They're undergoing the
duration of prison life. [break]
Anyone who is in this material world, he may be Brahmä or a small,
insignificant ant, it is to be understood that he's sinful. It doesn't
matter whether he is Brahmä or an insignificant ant. Everyone has got
a different type of body according to the desires of sinful activities. In
the Bhagavad-gétä also it is stated, yaà yaà väpi smaran loke tyajaty
ante kalevaram [Bg. 8.6]. At the time of death the situation of mental
situation, according to that mental situation he gets the next body.
How? The example is: just like air passing over a nice rose garden.
The air is carrying the flavor of the rose garden. And if the air is
passing through some filthy place, stool, urine, then it carries the
smell of stool and urine. The air is pure, but according to the blowing
of the air under certain situation, it is carrying the flavor or smell, a
bad smell or good smell. Similarly, we spirit souls, we are all parts
and parcel of the Supreme Lord. Therefore, qualitatively we are one. If
God is gold, then I am also gold. How can I be otherwise? Because I
am part and parcel. If God is iron, then I am also iron. That is my
position. But as I am carrying different airs by my association with
this material nature, I am getting a different body. …
So we are manufacturing so many religious system on these two
platforms. One platform is how to enjoy to the fullest extent, and
another platform is how to become zero, voidism. But actually,
neither you are enjoyer, nor you are zero. Both of them are false.
Therefore Kåñëa says that any religious system on the basis of this
renunciation or enjoyment... When we take this material world as fact,
that means we want to enjoy it. And when are frustrated then we
want to make zero. So actually, it is neither zero, nor there is any
cause of frustration. You have to simply to take to the right
knowledge. The right knowledge is given in the Bhagavad-gétä.
Kåñëa says,
bhoktäraà yajïa-tapasäà …
If you simply understand that Kåñëa is the only enjoyer, then your
propensity to become false enjoyer will be vanquished, that "I am
notenjoyer. Kåñëa is the enjoyer." Then there is no question of
renunciation also. Bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram.
And He says that "I am the proprietor of all planetary systems." Loka.
Loka means universe. Then what you have got to renounce? If Kåñëa
or somebody is proprietor of something, what is the meaning of your
renouncement? And if He is the only enjoyer, then what is the
meaning of you are enjoyer? So if you enjoy, then you become a thief.
And if you renounce, you become a pretender. Because we have
nothing to renounce, and you cannot enjoy other's property. This is
your position.
So one who knows this perfectly well, he's in Kåñëa consciousness.
This is sum and substance of Kåñëa consciousness. …
So in order to become free from this criminality, there are so many
prescriptions in the çästras. They're called tapasya. The beginning is
the tapasya. Tapasya means just like a thief wants to steal others'
property, but if he thinks at the same time, "No, no, it will be criminal.
Father has said it is criminal. I shall not steal others' property," this is
tapasya….
Indian lady: What is one's prescribed duty?
Devotee: What is one's prescribed duty?
Prabhupäda: To surrender to Kåñëa. Very simple thing. "Kåñëa, I
forgot You for so many lives. Now I surrender unto You. Give me
protection." That's all. Very simple thing. Yes? …
Devotee: What position did we occupy in the spiritual sky before we
fell into the material world?
Prabhupäda: You are already in the spiritual sky, but you are simply
covered. Just like the sun is already there. You are also already there,
but there is a cloud which hinders your checking, your seeing of the
sun. Similarly... The sky is one, when it is clouded or not clouded. So
actually we are always in the spiritual world. But when you forget
Kåñëa by the cloud of illusion, that is material. Try to understand.
There is allotted(?)... When the sky is clouded, you cannot see the
sun, it does not mean that you are in a different sky. You are in the
same sky. When the cloud is clear, you are in the same sky. But the
difference of position is due to the cloud. That is called mäyä. Whenyou
forget Kåñëa, that is material. And as soon as you become Kåñëa
conscious, that is spiritual. Just like here, this temple is not in
London. It is Vaikuëöha.
Devotees: Haribol!
Prabhupäda: Because here everyone is Kåñëa conscious. They
haven't forgotten Kåñëa. Therefore they are in Vaikuëöha. Others may
see that "Oh, you are in London. How you are in Vaikuëöha?" Just like
Kåñëa, in the Bhagavad-gétä is said, éçvaraù sarva-bhütänäà håd-
deçe 'rjuna tiñöhati: [Bg. 18.61] God is situated in everyone's heart. So
everyone's heart means He is in the heart of the hog also. But if the
hog is within the stool, that does not mean Kåñëa is also within the
stool. Similarly, the devotees, although they are in London or New
York, they're in Vaikuëöha. That is to be realized when one is in Kåñëa
consciousness. Yatra tiñöhanti mad-bhaktä tatra tiñöhämi närada.
Kåñëa says, "I live there where My devotees are there." So Kåñëa can
be everywhere where there is devotee. So this material world, spiritual
world means when you forget Kåñëa, that is material. When you are
Kåñëa conscious, that is spiritual. That's all. You may remain in the
same place. Because everything is Kåñëa's—éçäväsyam idaà sarvam
[Éço mantra 1]—so how you can distinguish what is material, what is
spiritual? If every, every part of the creation belongs to Kåñëa, you
cannot practically distinguish, "This portion is spiritual, this portion is
material." That distinction is due to our forgetfulness. So as soon as
you come to Kåñëa consciousness you will find everything spiritual.
SPL SB 6.1.15 LON 71
Çrédhara Svämé's explaining this word, kevalayä, "simply by
devotional service," kevalayä bhaktyä—but without being dependent
on other processes. The other processes we have described: tapasä
brahmacaryeëa çamena damena [SB 6.1.13], by observing celibacy.
Now take for example celibacy. In this age, especially... Why
especially in this or that? All over the world, to remain a brahmacäré
is little difficult. One who can, it is very good. But it is difficult. So
brahmacaryeëa, by practicing celibacy, a life of celibacy, even one
has the intention, the association, the society is so much pollutedthat one
cannot. It is very difficult. So in bhakti-yoga it is not very
strict that one has to observe celibacy strictly. He can marry.
Marriage is allowed, but not for indulgence. But because a man
requires a woman or a woman requires a man, there is sacred
marriage. This man and woman is educated that he or she is not this
body. Therefore advancement of this education will stop him for this
bodily enjoyment. Just like eating also. We are eating; we are not
fasting. We are eating. But we are eating just to maintain the body
and soul together, not extravagantly. Although we have very nice
plates, kåñëa-prasädam, but we do not make any palatable dishes for
enjoyment. We make all nice things for Kåñëa, and we take
prasädam. Therefore the material effect of eating, it does not act
upon the devotees.
So therefore Çukadeva Gosvämé says, "By one stroke, kevalayä—
without waiting for the austerity, undergoing severe penance,
austerities, celibacy, controlling the mind, controlling the senses, and
giving in charity, performing great sacrifices, to become, becoming
very truthful, clean—but without waiting for all these things, simply by
one stroke, accepting Kåñëa consciousness, one immediately
ascends the highest position." There is ample proof in our Society.
They had never any austerity, penance or celibacy, or they tried to
control the senses or mind, or they gave any big amount of charities,
or they observed cleanliness. Nothing of the sort. But immediately,
simply by accepting Kåñëa consciousness, just see how they are
nice. Practical proof. Now bring any yogi, any jïäné, any person
undergoing severe penances, and compare with these boys and girls.
He'll fail. This is practical... Simply by accepting this devotional
service, kevala-bhakti, without waiting for the other penance. They're
already under penance. They're already leading the life of celibacy.
They have already controlled the senses. They have already
controlled the mind. They're giving in charity. Whatever they have,
they're giving to Kåñëa. Damena tyägena, tyäga. They have given their
life. What to speak of money and other things, they have given their
whole life for Kåñëa. Otherwise, how this Movement is improving? If
I... I came here alone. Still, no Indian helping me. There may be one ortwo
of my disciples. Others... There are so many Indians in this
country. They're not helping me. But these boys, these girls, because
they have come to the transcendental platform, they're helping me so
nicely. Therefore the Movement is going forward. This is practical.
Kevalayä bhaktyä. Simply by taking to Kåñëa consciousness,
devotional service.
It is just like, I sometimes give example: The blacksmith's method
and the goldsmith's method. The goldsmith, he has got a small
hammer—tuk, tuk, tuk, tuk, tuk, tuk, tuk, tuk, tuk. And the blacksmith
has a big hammer—dumh, finish. So our is blacksmith method. We
take the big hammer of bhakti yoga and finish all, everything. You
see. We won't have to undergo so many tuk, tuk, tuk, tuk. And there is
no possibility. If I say, "Now you have to become completely
brahmacäré. You have to sit down in the forest and stay at right angle
and press your nose for six months," who will follow? There is no
possibility. This tuk tuk method, there is no possibility. We have to get
this hammer, blacksmith hammer of Kåñëa consciousness, and
immediately finish everything. This is Kali-yuga. Simply one... Who
can do this? This one hammer, finishing all, who can do this?
Väsudeva-paräyaëäù. Bhaktyä väsudeva-paräyaëäù. By devotional
service one has to become väsudeva-paräyaëa, devotee of Lord
Väsudeva. That's all. That is being taught here: how to become lover
of Väsudeva. This prescribed method, that rise early in the morning,
have maìgala-ärätrika, kértana, then bhoga-ärätrika, kértana, then go
to the street saìkértana, then come back, again kértana, again ärätrika
—simply engaged in Väsudeva's service. That includes everything. All
these austerities, penance, charity, and cleanliness... They're clean.
They're taking bath every day three times, at least two times, they are
taking bath, although previous to this, perhaps weekly they were
taking once bath. You see? So how they have become? This is
practical proof. Väsudeva-paräyaëa. Therefore whole people of the
world should be made väsudeva-paräyaëa by the simple method of
Kåñëa consciousness, and they will be all peaceful. It will become
Vaikuëöha. Otherwise it is hellish. It is, has already become a hell, the
whole world. And if you don't take to this Kåñëa consciousness, thishellish
condition of life will simply make progress, in spite of all your
education and economic development. That's a fact. Those who are
thoughtful, they should take this Movement very seriously. ..
Here it is said: bhaktyä väsudeva-paräyaëäù, aghaà dhunvanti
kärtsnyena. They become able, quite competent to cut down all sinful
reactions simply by one method, kärtsnyena. How? Néhäram iva
bhäskaraù. Bhäskara means sun. As soon as there is sunrise, the
mist or the fog immediately disappears. Many thousands of miles.
People in the mist, in the fog, they cannot run on railway, they cannot
run on the airplanes. And I've seen, I've experienced. Yesterday
practically our plane was lost in the fog, and high in the sky. And I've
seen in the sea also, as soon as there is fog... When I was coming to
your country on ship, the ship stops and they began to bugle: gaonh
gongh gonhgonh, like that. But as soon as there is sun, this
thousands miles of fog immediately... The example is very nice:
néhäram iva bhäskaraù. So you try to make Kåñëa sun rise in your
heart. Kåñëa sürya-sama. In the Caitanya-caritämåta it is said Kåñëa
is just like sun. Mäyä haya andhakära. And mäyä, this illusory energy,
it is darkness. Yähäì kåñëa tähäì nähi mäyära adhikära. As soon as
there is sun, Kåñëa, immediately darkness of mäyä disappears. So
why not take this simple method? All mäyä disappears. Daivé hy eñä
guëamayé mama mäyä duratyayä [Bg. 7.14]. Otherwise, to surpass,
to overcome this ocean of darkness, mäyä, is very difficult. Daivé hy
eñä guëamayé mama mäyä duratyayä. Duratyayä, very, very difficult.
Hard. Then how? Mäm eva ye prapadyante mäyäm etäà taranti te [Bg.
7.14]. Simply teach people to surrender unto Kåñëa. God. All illusion,
fog, mist will disappear. Will disappear.
And the method is very simple: chant Hare Kåñëa. Hare Kåñëa, Hare
Kåñëa, Kåñëa Kåñëa... The more you go on chanting the..., the fog
within your heart, the clumsy darkness of many, many lives sinful
activities, will be cleared. Ceto-darpaëa-märjanam [Cc. Antya 20.12].
And everything will be seen very distinctly. …
Anyone who has developed Kåñëa consciousness, all the good
qualities of the demigods will manifest in his body. Yasyästi bhaktir
bhagavaty akiïcanä sarvair guëais tatra samäsate suräù [SB 5.18.12].The
demigods are supposed to be very highly qualified. So all the
godly or demigodly qualities will manifest. They are... Väïchä-
kalpatarubhyaç ca kåpä-sindhubhya eva ca. The Vaiñëava becomes
the ocean of mercy to others. They're going door to door: "Please be
Kåñëa conscious. You'll be happy." Actually that is the fact. So who
can be merciful than these Vaiñëavas? They are giving the right
contribution to the society. They need it.
So simply by God consciousness, simply by Kåñëa consciousness,
we can develop all the good qualities, we can conquer over all
reactions of our sinful life. Simply we have to follow the regulative
principles as they're enjoined by the äcäryas, as they're... Very simple
method. And by chanting this Hare Kåñëa mantra, as much as
possible, then we keep the standard. We keep the standard means
we keep ourself in liberated state. Simply we have to be cautious that
mäyä, or material conception of life, may not again attack us SPL SB
6.1.15 NY 71
So two alternatives. One alternative, this step by step; another
alternative is, as it is suggested here, kecit kevalayä bhaktyä [SB
6.1.15]. There is one step, one side, that you observe austerities,
penance, and control your mind, senses, and become religiously
minded, sober, so many things. Another: kevalayä bhaktyä, simply by
engaging yourself in devotional activities. Devotional activities.
Devotional activities mean the first beginning of devotional activities
is to hear, çravaëaà. …
Aghaà dhunvanti kärtsnyena. In toto, wholesale, kärtsnyena,
wholesale. How? Néhäram ivaà bhäskaraù. Just like the whole
atmosphere is surcharged with fog; nobody can see. The other day
we were going from Calcutta to Mäyäpur, and so many accidents
took place. Yes, actually we could not see even five feet away what is
there. And two sides motors are running. Nobody could see. There
were so many accidents. Even for few hours' fog, there were
hundreds of accidents. Just see. So this is fog. In the sea also... I
have got experience when I was coming from India to New York.
When there was fog in the sea, then immediately ship would stop andhorn,
"Onh, onh, onh," Because nobody can see where is another ship.
There may be collision there. Similarly, it is dangerous to fly also. The
fog is so dangerous. Nowadays people are engaged in the sky, in the
water, in the land. Everywhere they have got engagement. But as
soon as there is fog, everything is calamity, everything is dangerous.
So here this same example is that. When there is fog, it is very
difficult to move. But the fog can be immediately moved if there is
sunrise. Sunrise is there. If this temperature of the sun becomes little
more, then immediately fog is dissipated. Néhäram iva bhäskaraù.
SPL SB 6.1.15 AUC 73
In the ordinary life also, we live a little carefully so that we may not
fall sick. For that purpose there is very vigilance in the immigration
department that in Australia we had some nice mangoes brought
from Bombay, and they did not allow to take it. They thought this
mango is more dangerous than the dry meat. They will allow
importation of dry meat, three hundred years old, (laughter) put into
the refrigerator, and that is imported. That is not infectious. But
mango, very nice mango, fresh mango—we started in Bombay at
night, and we came in the morning, it has become poisonous. So we
are so much precautious that not any germs, infectious disease, may
enter. That is there. But what is that infection which has caused me
to accept this material body again and again? That they do not know.
That they do not know. They do not believe in the next life, and
therefore äsuräù janäù. This is, the symptom or characteristic of the
äsuräù janäù. You should be precautious. That is natural. We become
precautious, that "We should not do this so that I may not fall sick."
But we do not know what is our real sickness. That we do not know.
That is being presented by Kåñëa in the Bhagavad-gétä, that "This is
your sickness, real sickness." What is that? Janma-måtyu-jarä-vyädhi-
duùkha-doñänudarçanam [Bg. 13.9]. You are trying to be unaffected
by all kinds of sickness, but your real sickness is this material
disease: you take birth, you die, you become old, and you suffer from
diseases. This is your real sickness. But who is caring for this? Where
is the scientist who are investigating how to stop death, how to stopbirth.
They are, of course, investigating how to stop birth, but still,
birth is going on. This sort of stopping births, by killing the body, is
not stopping because the body is not the person. The real person is
within the body, within the body. Dehino 'smin yathä dehe [Bg. 2.13].
We have explained. That they do not know….
So the root of our material enjoyment cannot be taken away, cannot
be uprooted by... The first process is called karma, and the second
process is called jïäna, and the next, it is suggested, bhakti. So he is
suggesting that kecit. People are more inclined to take to the... Those
who are absolutely in the rotten condition of life, not for then, but
those who are little above the rotten condition... Animals. Rotten
condition of, means like animals, cats and dogs. Above them, human
life, they take to pious activities or meditation or mystic yoga process,
just to purify. So these processes are not sufficient. Therefore
Çukadeva Gosvämé is suggesting next, kecit. That kecit word is very
significant. Kecit means somebody, somebody. Who are the
somebody? Kecit kevalayä bhaktyä [SB 6.1.15], pure devotional
service. And how they become? Väsudeva-paräyaëäù. They become
Kåñëa conscious. Kåñëa conscious person or väsudeva-paräyaëäù,
the same thing. Väsudeva means Kåñëa, that "Simply I shall worship
Kåñëa," kevalayä, "nothing else." This firm conviction and steadiness
will save you without any doubt, this conviction. Väsudeva-paräyaëäù.
Then what is that väsudeva-paräyaëäù? That is also not very easy
thing. Kåñëa, Vasudeva, says, bahünäà janmanäm ante jïänavän mäà
prapadyate [Bg. 7.19]. Väsudeva-paräyaëäù and jïänavän mäm..., the
same thing. When one is fully in awareness what is what, then That
awareness also comes—bahünäà janmanäm ante, after many many
thousands of births, bahünäà janmanäm ante, jïän..., when he is
actually jïänavän, that "What I am, what is my duty," that is actually
jïänavän mäà prapadyate….
That is the test. How much one has advanced in Kåñëa
consciousness, one can test himself that "How much I have become
detestful, all this material way of life?" Everyone can test himself. If
he has got still some inclination, then he is not fully Kåñëa conscious.
He has to work very hard, how to become fully Kåñëa conscious,chant Hare
Kåñëa. Then it is possible. So that is called väsudeva-
parä. Väsudeva-paräyaëäù is not so easy. Therefore it is said, kecit.
Kecit means "maybe somebody." It is not for all. SPL SB 6.1.15 LA 75
Our actually magnitude is very, very small. So by yoga-siddi, in spite
of having this material body, one yogi can come to the smallest size,
and anywhere you keep him packed, he will come out. That is called
aëimä-siddhi. Similarly, there is mahimä-siddhi, laghimä-siddhi. He
can become lighter than the swab of cotton. The yogis, they become
so light. Still there are yogis in India. Of course, in our childhood we
saw some yogi, he used to come to my father. So he said that he
could go anywhere within very few seconds. And sometimes they go
early in the morning to Jagannätha Puré, to Rämeçvaram, to
Haridwar, and take their bathing in different Ganges water and others.
That is called laghimä-siddhi. He became very light. He used to say
that "We are sitting with our guru and just touching. We are sitting
here, and after few seconds we see in a different place." This is called
laghimä-siddhi.
So there are many yoga-siddhis. People become very much puzzled
by seeing these yoga-siddhi. But Kåñëa says, yatatäm api siddhänäm:
[Bg. 7.3] "Amongst many such siddhas, who have got yoga-siddhi,"
yatatäm api siddhänäm kaçcid vetti mäà tattvataù [Bg. 7.3],
"somebody may understand Me." So one may achieve some yoga-
siddhis; still it is not possible to understand Kåñëa. That is not
possible. Kåñëa can be understood only such persons who has
dedicated everything to Kåñëa. Therefore Kåñëa wants that,
demands, sarva-dharmän parityajya mäm ekam çaraëaà [Bg. 18.66].
Kåñëa is only understandable by His pure devotee, not anyone else.
Athäpi te deva padämbuja-dvayaà prasäda-leçänugåhéta eva hi,
jänäti tattvaà na cänya eko 'pi ciram vicinvan [SB 10.14.29]. Those
who are favored by the causeless mercy of Kåñëa, they can
understand Kåñëa. Others, na cänya eko 'pi ciram vicinvan. Ciram
means for long time, for many years, if they speculate only what is
God or what is Kåñëa That process will not help us. There are many
Vedic version like that:ataù çré-kåñëa-nämädi …
So if we keep ourself on the material platform, then for thousand
years we may chant, it will be difficult. That is called nämäparadha.
Of course, holy name is so powerful that even by chanting with
offense, gradually he becomes pure. Therefore we should not give up
chanting. Any circumstances, we should go on chanting Hare Kåñëa.
But the warning is that if we keep us on the material platform, then it
will be not possible to understand Kåñëa, His holy name, His attribute,
His form, His activities. It will not be possible.
So the process is bhakti. And when you come to the platform of
understanding Kåñëa, then immediately you become fit for being
transferred to the spiritual world….
So this is the topmost welfare activities to the human society.
Because it is very difficult to understand Kåñëa, and we, under certain
process, we are delivering Kåñëa, and it is being effective. The
process is so nice. Even the Europeans and Americans, they did not
know what is Kåñëa five, six years ago. But they are now very serious.
Even one priest in Boston, he was astonished that "These boys,
Christian boys or the Jewish boys, they are our men. And they did not
care to know what is God, what is... Now they are after God. They are
mad. How it is?" There are many practical proof. Just like in our many
temples. The Los Angeles temple, it was sold by the church because
nobody was coming. Nobody was coming. We have many churches
purchased in that way. Now you will see in Los Angeles it is always
packed up. So we did not bring all these men from India. The men are
the local men, and the church is the same church. Why they are
coming? Why they are taking interest? So this is the effect of Çré
Caitanya Mahäprabhu's mercy. He is personally being merciful. He is
distributing, Kåñëa Himself. Therefore so quickly. So if we keep
ourself in the right way of executing Kåñëa consciousness, then it will
be possible—even in this very life we shall be perfect. SPL SB 6.1.15
DEN 75
So this Kåñëa consciousness movement is teaching how to become
desirous to serve Kåñëa. This teaching, perfection of instruction, wefind in
the Bhagavad-gétä when Arjuna says kariñye vacanaà tava
[Bg. 18.73]: "I shall execute what You order me." Te vacanaà tava: "I
shall execute any order which You order me." SPL SB 6.1.15 NEL 76
So Çukadeva Gosvämé suggested for kecit, "somebody," not all. This
Kåñëa consciousness understanding is very easy, at the same time
very difficult. So therefore here it is said, kevalä bhaktyä. Kevalä
means only bhakti, without any jïäna, karma, yoga. That is kevalä
bhakti. That is pure devotion, bhakti….
So kecit. Kecit means this determination is very difficult. Therefore it
has been said here, kecit, "somebody," not all. Not all can get that
determination. But everyone can get determination, provided he likes.
It is not determination is monopolized by a certain man. Anyone who
determines that "I shall simply serve Kåñëa," that simple
determination will save him. Kevalayä bhaktyä….
Agham means sin, sinful reaction of life. Dhunvanti, "one washes."
Just like dirty thing, if you bring bucket of water and wash it, then
everything cleansed immediately. So this process of chanting is so
nice that ceto-darpaëa-märjanam [Cc. Antya 20.12]. It cleanses the
heart, misunderstanding that "I am this body. I belong to this nation. I
belong to this community. I belong to this religion." No. "I belong to
Kåñëa," that's all. This is ceto-darpaëa-märjanam. Jévera svarüpa
haya nitya kåñëa däsa [Cc. Madhya 20.108-109]. That is real
knowledge, real perfection, as soon as one comes to this conclusion,
that "Kåñëa is mine, and I am Kåñëa's," simply this understanding. …
As soon as there is sunshine, immediately the fog is... It's practical.
So somehow or other, Kåñëa, if we get Kåñëa arisen in our heart... Sa
vai manaù-kåñëa-padäravindayoù [SB 9.4.18]. If we simply
concentrate our mind, that is real meditation, to think of Kåñëa—man-
manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg. 18.65]—then
everything will be cleansed automatically. Kåñëa says in the...
çåëvatäà sva-kathäù kåñëaù…
So this is the only way. Otherwise in this age severe austerity,
tapasya, celibacy, charity, and so on, recommended. Tyägena satya-
çaucäbhyäà yamena niyamena vä. These are the methods, gradualprocess of
transcendental life. But in this age, especially in this Kali-
yuga, it is very, very difficult, almost impossible. So best thing is take
to this Kåñëa consciousness, kevalayä bhaktyä, simply this
understanding, that "Kåñëa is my eternal master; I am Kåñëa's eternal
servant. So let us exchange our feelings of master and servant. Then
I shall be perfect." SPL SB 6.1.15 HON 76
6.1.16
Therefore Çukadeva Gosvämé comments, na tathä hy aghavän räjan
püyeta tapa-ädibhiù. Tapasya, austerity; brahmäcärya, celibacy;
controlling the mind; controlling the senses—they are also
recommended, but they are not as strong means as devotional
service. Na tathä hy aghavän räjan püyeta tapa-ädhibhiù. That
aghavän, those who are sinful persons, they cannot become so much
purified by observing austerity, penances, celibacy, as one can
become completely freed from sinful reaction by becoming devotee.
Yathä kåñëärpita-präëas tat-puruña-niñevayä. One who has dedicated
his life to Kåñëa, kåñëärpita präëa. Präëa means life, and arpita
means dedicated unto Kåñëa. Or kåñëärpita, two things: one to
dedicate his life to Kåñëa, and at the same time tat-puruña-niñevayä.
Tat puruña means the spiritual master who is a bona fide devotee of
Kåñëa. By serving him, niñevayä.... Guru-kåñëa-kåpä. We have to
acquire two kinds of benedictions: one from Kåñëa and one from the
spiritual master. By serving the spiritual master we get the mercy of
Kåñëa. Yasya prasädäd bhagavat-prasädo **. By serving the spiritual
master we please Kåñëa. We cannot please Kåñëa directly. This is
nonsense. It is not possible. Just like we cannot approach any big
man without going through his secretary. Similarly, we cannot
approach directly Kåñëa without going through His bona fide
representative. Tat-puruña-niñevayä.
Bhakti svapalpy pumarpi... (reading commentary) Tat-puruña-
niñevaya. Kåñëa arpita präëa jïeya. Then again he says, sadhrécéno
hy ayaà loke panthäù kñemo akuto-bhayaù. Therefore this process of
devotional service is without any danger, akuto-bhayaù. Akuto-bhayaù
means without any fearfulness. You can go express. Just like a childtaking
shelter of his father, catching the hand of his father, crosses
the street without any fear. There is no cause of fear. He knows, "My
father is there." Similarly, by accepting this process of devotional
service these things they do not consider, they do not.... Now
yesterday the two boys, medical boys, they were arguing, "Why not
other way?" Other ways are not so safe. Any other way is—jïäna-
märga, yoga-märga, karma-märga—they are not safe. Exactly the
same way—präyaçcitta, atonement. They are not safe. The only
safest way is bhakti-märga. SPL SB 6.1.14 BOM 70
Anyone who has dedicated himself, his life, to Kåñëa, na ta..., yathä
kåñëärpita-präëas tat-puruña-niñevayä... How one can become
dedicated to Kåñëa? Tat-puruña-niñevayä. That Supreme Personality
being served, being served. By serving. You can, you can, simply by
lip... But you cannot say that "Now I have dedicated my life to Kåñëa."
No. That's all right, but you have to keep the standard of surrender by
niñevayä, by serving. Sevonmukhe hi jihvädau svayam eva [Brs.
1.2.234]. As you serve, as you go on serving the Supreme Lord, so He
becomes revealed within your... He's within your heart. So by your
service He'll reveal Himself. So kåñëärpita-präëas tat-puruña-
niñevayä. We should remember this, that our business is that we
should be dedicated to Kåñëa. Our life, everything, should be
dedicated to Kåñëa. And how it can be possible? Tat-puruña-
niñevayä. Simply by serving the Supreme Personality.
So this program, this devotional service, morning, from morning till
night, is simply how to serve Him. The more we serve, then we
become dedicated to Kåñëa. And Kåñëa says on the Bhagavad-gétä
the same thing: teñäà satata-yuktänäà bhajatäà préti-pürvakam [Bg.
10.10]. Persons who are twenty-four hours engaged, satata-
yuktänäm... Satata means twenty-four hours. Not that five minutes or
fifteen minutes meditation, and then do all nonsense. No. Twenty-
four hours one should be engaged in the service of the Lord. Twenty-
four hours. That we are doing. Whatever he knows, whatever talent he
has got, use for Kåñëa. That is twenty-four hours' engagement. SPL
SB 6.1.15 NY 71Now, there is two alternatives offered. One side is
austerity, penance,
controlling the mind, controlling the senses, and giving in charity. So
many formulas are given, the tapa-ädibhiù. Because the other side,
the tapasya, therefore tapa-ädibhiù, "beginning with tapasya,
austerity." So Çukadeva Gosvämé says, "My dear King," na tathä hy
aghavän räjan püyeta tapa-ädibhiù, "if one is practicing the other side,
namely tapasya, brahmäcärya, celibacy, austerities, yogic principle,
controlling the mind, the senses, charity, so many things, so they are
also purifying, but they are not so strong. They are not so strong as
this devotional service is strong." That is tapa-ädibhiù. Na tathä hy
aghavän räjan püyeta tapa-ädibhiù, yathäs kåñëa-arpita-präëaù. One
who has dedicated his life to Kåñëa, he is very strong. Kåñëärpita-
präëaù. Yathä kåñëärpita-präëas tat-puruña niñevayä. Or dedicated
his life to Kåñëa or Kåñëa's representative. He is very strong than the
other man who is undergoing austerities, penances, and He is also
making progress, certainly. But better process is this: one who has
surrendered completely to the lotus feet of Kåñëa or his
representative. Kåñëärpita-präëaù tat-puruña-niñevayä.
But you cannot surrender to Kåñëa without serving the representative
of Kåñëa. Narottama däsa Öhäkura said, chädiyä vaiñëava-sevä
nistara paveche kebä: "Without serving the representative of Kåñëa,
nobody can approach Kåñëa." It is not possible. SPL SB 6.1.15 AUC
73
We are discussing the process of purification. Different methods
have been described, by präyaçcitta and by tapasya. We have
discussed. And then kevalayä bhakta. Bhakti includes everything—
karma, jïäna, yoga, everything. And it is specially recommended that
by austerities and other methods, there is possibility, but it may not
be successful. But if we adopt this process, devotional service, then it
is sure. So this purificatory process means nivåtti-märga. And
pravåtti-märga means without any knowledge where we are going on,
rushing on—we are doing everything, whatever we like—that is called
pravåtti-märga. People are generally engaged in pravåtti-märga.Especially in
this age, they do not care what is going to happen next.
Therefore they feel relief that "There is no life after death. Let us
enjoy this life to the best capacity. Then after death, never mind what
will come." First of all, they deny to believe the next life. And even
there is next life, and even if I am going to become cats and dogs,
they do not mind. This is the experience of the modern age,
irresponsible life.
But our Kåñëa consciousness movement is teaching people that
"Don't live irresponsibly." Take, for example, that you may say, "There
is no life." But if I put the argument, "Suppose there is life..." Now this
is also supposition, because nobody, those who are in ignorance, they
do not know whether there is life or whether there is no life. So you
are arguing, "There is no life," but you do not know whether there is
life. That is not in your knowledge. So supposing you have to take
both the ways and think over it... You are simply thinking on the point
that there is no life. Now, why don't you take my proposition, "If there
is life"? Because you have not ascertained whether there is life. We
say there is life. We take the example: just like this child has got his
next life. The child may say, "There is no life next life." But actually
that is not the fact. The fact is, there is life. The child will change this
body and he will become a boy. And the boy will change this body; he
will become young man. That is a fact. But by simply obstinacy if you
say there is no life, that you can say. But take this argument: if there
is life, then how much irresponsibly you are making your future life so
dark? The same example: if a child does not go to school, does not
take education, if he thinks, "There is no other life than this life, I shall
play all day. Why shall I go to school?" he may say so, but there is life,
and if he does not take education, in next life, when he is young man,
if he is not posted in a good position then he suffers. This is
irresponsible life.
So before we get next life, we must be free from all sinful lifes.
Otherwise we are not going to have better life. Especially going back
to home, back to Godhead, one has to finish the resultant action of
his sinful life in this life. In the Bhagavad-gétä you will find,
yeñäm tv anta-gataà päpaà…So how it is possible? Yathä kåñëärpita-präëaù.
Präëaù, präëair
arthair dhiyä väcä. Präëa, präëa means life. One who has dedicated
his life to the service of Kåñëa, such person How this dedication of
life to Kåñëa's service can be made possible? That is also stated
here: tat-puruña-niñevayä. You have to take shelter of a person who is
a devotee of Kåñëa, and you have to serve. That means you have to
accept a devotee, a true devotee, a pure devotee, as your guide. That
is our process. The Rüpa Gosvämé says in the Bhakti-rasämåta-
sindhu, "The first process is, first step is ädau gurväçrayam to accept
guru." Accept guru Guru means Kåñëa's representative….
And if you take to this line of action, dedicating life to Kåñëa and
always engaged in the service of Kåñëa under the direction of tat-
puruña—means who has no other business than to preach Kåñëa
consciousness—then our life is successful. We become free from all
sinful reaction…
So Kåñëa says that "If you are working so hard to become happy in
this material world, the same labor, if you worship Me, Kåñëa, then
you come to Me." Mad-yäjino 'pi yänti mäm. What is the benefit
especially? Mäm upetya kaunteya duùkhälayam açäçvatam
näpnuvanti: [Bg. 8.15] "Anyone who comes to Me, he hasn't got to
come back again to this material world." So our Kåñëa
consciousness movement is teaching people how to go back to
home, back to Godhead, Kåñëa. That will make the people happy
eternally. So in this life also, Kåñëa conscious people, they are not
unhappy. You can see practically. We are sitting in a very nice room
and chanting Hare Kåñëa and taking prasädam. Where is
unhappiness? There is no unhappiness. And other processes, they
have to undergo so many unhappy processes. Here, Kåñëa
consciousness, there is nothing unhappiness. That is stated in the
Bhagavad-gétä: susukham kartum avyayam [Bg. 9.2]. Susukham.
When you execute devotional service, it is not only sukham—sukham
means happiness—but another word is added, susukham, "very
comfortable, very happy." Kartum, to execute devotional service, is
great pleasure, great happiness. And avyayam. Avyayam means
whatever you do, that is your permanent asset. SPL SB 6.1.16 DEN75
Aghavän means sinful. Agha means sin and vän means... Just like
Bhagavän. Bhagavän means one who has bhaga, or opulence, or
fortune. That is called bhagavat. And just the opposite is called
aghavat. This is Sanskrit language. Bhagavän means the most
opulent, topmost place, Bhagavän. And aghavän means lowest place.
So here it is said that one has to become aghavän to the stage of
Bhagavän. This is Kåñëa consciousness: not to remain aghavän, but
to become Bhagavän. Bhagavän, of course, means the Supreme
Personality of Godhead. But those who are very, very advanced,
recognized by Bhagavän, they are also sometimes called Bhagavän.
Just like Lord Çiva, Lord Brahma, Närada Muni, on their status,
sometimes they are called Bhagavän. Nowadays it has become a
fashion to become Bhagavän. So Bhagavän is not so cheap. Everyone
is aghavän. But if he wants to become Bhagavän or in the higher
status, higher level, then it is recommended, "Let him take to the
devotional service." …
So we have to become sinless. That requires jïäna-vairägya. Jïäna-
vairägya. So jïäna, vairägya can be attained very easily if one
becomes a devotee of Kåñëa. Väsudeve bhagavati bhakti-yoga-
prayo... This is the verdict of all Vedic literatures, that if one becomes
devotee, then he'll develop his original good qualities. Because we are
part and parcel of God, so we have got good qualities. It is covered
now by material contamination. That gold, gold is gold, but it is
covered by mud, dirty things, one cannot understand whether is it
gold or something else. So our position is like that. So when we are
free from these dirty things, then our original life becomes manifest.
That is called mukti. …
If one dedicates his life for Kåñëa, yathä kåñëärpita präëas tat-puruña
-niñevayä. Tat-puruña, you... It is impossible to dedicate our life to
Kåñëa unless we serve the devotee of Kåñëa. Tat-puruña-niñevayä.
You cannot approach Kåñëa directly. That is not possible. You have
to go through His devotee. Therefore Kåñëa sends His devotee, "Go
and deliver them." Just like Dhruva Mahäräja. He did not know how
toachieve the favor of Supreme Personality of Godhead, but on account
of his eagerness... He wanted to see God. Because he was kñatriya...
His mother said that "God can only help you, my dear son. If you want
to become king on the throne of your father, better position, then only
God can help you. I cannot help you. It is not..." So he was
determined, "I must see God." So he went to the forest but he did not
know how to approach God. A boy of five years old only, he has got
the determination. So Kåñëa saw that "This boy is very determined."
Therefore He sent His representative, Närada: "Go and train him. He
is very eager."
Therefore Caitanya Mahäprabhu says, guru-kåñëa-kåpäya päya bhakti
-latä-béja [Cc. Madhya 19.151]. You can enter into the devotional
service by double mercy. One mercy is Kåñëa; another mercy is the
spiritual master. Therefore here it is said, the same thing, kåñëärpita-
präëas tat-puruña niñevayä. One cannot be kåñëärpita präëaù, one
cannot dedicate his life to Kåñëa, unless he has gotten the mercy of
spiritual master. This is the way. You cannot get directly. That is not
possible. Therefore Narottama däsa Öhäkura said in many of his
songs, chäòiyä vaiñëava-sevä, nistära päyeche kebä: "Without serving
Vaiñëava, who has got liberation?" Nobody has.
täìdera caraëa-sevi bhakta-sane väs
janame janame mora ei abhiläñ
Narottama däsa Öhäkura says that "I have to serve the gurus,
Sanätana Gosvämé, Rüpa Gosvämé, and live in the association of
devotees." Täìdera caraëa-sevi bhakta-sane väs. Narottama däsa
Öhäkura said, janame janame mora, ei abhiläñ. Our... We are...
Ambition should be how to serve Kåñëa through the disciplic
succession, guru, and live in the association of devotees. This is the
process. So we are opening so many centers all over the world. This
is the policy, that people may take chance of associating with
devotees and the chance of serving the Vaiñëava. Then it will be
successful.
Therefore here it is said, bhakti-yoga means not only dedicating life to
Kåñëa but also to serve the Vaiñëava, tat-puruña. Tat-puruña means
to serve a person who has dedicate his life to Kåñëa. Two things:dedication
to Kåñëa and dedication to the devotee of Kåñëa. So in
this way if we advance, then it is very easy to become free from this
material contamination. That is stated. Na tathä hy aghavän räjan
püyeta tapa-ädibhiù [SB 6.1.16]. Tapa-ädibhiù, it is general process,
but it is very, very difficult, especially in this age. So if we simply take
this course, that dedicate life to Kåñëa and dedicate life to Vaiñëava,
then our life will be successful.SPL SB 6.1.16 HON 76
6.1.17
Näräyaëa-paräyaëäù. Those who are devotees of the Supreme
Personality of Godhead, automatically they are suçéläù, their
characters are very nice, suçéläù. Sädhava, and they are actually
saintly persons. Others cannot be accepted because they have got
chance of falling down, but those who are devotees, they cannot fall.
Kåñëa will protect them. …
Çrédhara Swami says, tad daiva suçéläù kåpalavaù sädhavaù
niñkäma. Suçéläù means those who have received the mercy of
Kåñëa, suçéläù, kåpalavaù, or those who can bestow benediction to
others, suçéläù. Sädhava. Who are sädhava, sädhu? Niñkäma, those
who have no desire for material enjoyment. That is, he is called
sädhu. And that niñkäma means those who are devotee. Without
being devotee, nobody can be niñkäma, without any desires. Without
any desires. Desire there must be. We cannot subdue our desires
because we are living entities. Desire must be there. But desire for
sense gratification has to be given up. That is called desireless.
Otherwise it is not possible to become desireless. Desire must be
there.
So sädhava. Sädhava, Çrédhara Swami is giving note, niñkäma, those
who have no desire. So this desire..., niñkäma means those who have
no desire for sense gratification. They are sädhu. And who are they?
Devotees. Akäma. Their other name is akäma. They have no desires.
Personally they have no desires. Their only business is how to satisfy
Kåñëa. That is their only desire. That is natural. Because we are
eternally servants of Kåñëa, or God, our desire should be how to
please God, how to please Kåñëa. Just like obedient servant, sincereservant,
they are always waiting for the order of the master, and they
try how to please him, how to make him happy. Of course, this is not
possible in this material world. Material world nobody is servant of
anybody. Everyone wants to be master of another. Actually he does
not serve anyone. He serves because he gets some money. So as
soon as the money payment is stopped, immediately servant
becomes disobedient. Therefore there is no service in the material
world. It is exchange of money. The service is niñkäma. That is
brähmaëa, devotee. They do not expect anything from the Personality
of Godhead. They want simply His satisfaction. Sädhava niñkämän
yatra yasmin märge. Therefore we have to follow mahäjano yena
gataù sa panthäù [Cc. Madhya 17.186], great personality, the path of
the great personalities. The great personalities means the devotees.
We have to follow the path of the devotees.
(reads Sanskrit commentary) Çrédhara Swami says that bhakti
märga, the path of devotion, is immune from all kinds of fearfulness
because jïäna-märga, jïäna märga, the path of knowledge is full of
difficulties. Because I am trying myself, I have no protector. I do not
know if I am in danger who will give me protection. Jïänés, they try to
understand the Absolute Truth by dint of their knowledge. So
Çrédhara Swami says they are atahaya. Atahaya means without any
protection. If they make any mistake... Just like a little student they
are learning something, but there is protection of the teacher. As
soon as he commits a mistake, immediately the teacher rectifies: "My
dear boy, do like this." But anyone who has no teacher, no protector,
simply trying himself, if he commits any mistake there is nobody
protecting him. Therefore jïäna-märga, the path of knowledge, is
risky. Similarly, the path of karma is also risky. Mataraka(?). If you
prosecute the path of karma, there is envy between the karmés. If you
become greater than me in execution of your fruitive activities, I
become envious of you: "Oh, this man is making so much progress in
business or in some other way, in practice. I could not do." So I
become envious. Similarly, if I advance, my friend becomes envious.
So karma-märga is the path of enviousness. Therefore Çrémad-
Bhägavata says paramo nirmatsaräëäm [SB 1.1.2]. The Bhägavata ismeant
for persons who are absolutely free from enviousness.
So both paths, karma-märga, jïäna-märga, they are not very safe. So
in Bhagavad-gétä you will find in the Seventh Chapter, asaàçayaà
samagraà mäà yathä jïäsyasi tac chåëu [Bg. 7.1]. Asaàçaya, without
any doubt. Just like our path, devotional service, we are fully
convinced that Kåñëa is the Supreme Personality of Godhead. There
is no doubt. So others, they are finding who is God, what is God, they
have got doubt. And they do not know also completely what is God.
But we know what is God: Supreme Personality, Kåñëa, kåñëas tu
bhagavän svayam [SB 1.3.28]. Because we have taken the path of
devotional service that with firm conviction, and we are making
progress in that way. Asaàçayaà samagraà mäà yathä jïäsyasi tac
chåëu [Bg. 7.1]. Mayä mano buddhiù. That is explained in the
Bhagavad-gétä. Anyone who, yogaà yuïjan mad-äçrayaù, by accepting
a devotee, by taking shelter of a devotee, one who practices this
yoga, Kåñëa says in the Seventh Chapter, then "He can understand
Me," asaàçayam, "without any doubt," and samagram, "completely."
Yathä jïäsyasi tac chåëu. SPL SB 6.1.14 BOM 70
So Kåñëa is the supreme powerful. He is giving assurance. Therefore,
instead of accepting the other way, to practice penance and
becoming, observing brahmäcärya and so many other things—by one
stroke, simply by surrendering to Kåñëa, you will achieve all the
benefits, all other benefits. Yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate [SB 5.18.12]. By becoming a devotee,
automatically he is practicing penances….
Therefore bhakti means sarvopädhi-vinirmuktaà tat-paratvena
nirmalaà [Cc. Madhya 19.170]. Nirmalam. We have to cleanse the
desire. We have to cleanse our seeing. Now our eyes want to see
some beautiful thing. Now, if we become accustomed to see Kåñëa
beautifully decorated, nicely decorated, nicely dressed, then we forget
other, so-called material beauty. So the activities of the eyes, to see
beautiful thing, is not changed, but it is purified. That is bhakti.
Nothing has to be changed or nothing has to be stopped, but the
process has to be changed. Nirbandhe kåñëa-sambandhe yuktavairägyam
ucyate. We cannot be desireless. We cannot be inactive.
That is also not possible. We must be active—but active for working
for Kåñëa. Then it is devotional life. That is being taught in Kåñëa
consciousness movement, that it is not simply negation. Simply
negation will not help you. There must be some positive occupation.
So we say, "Do not do this, but do this." We say, "Do not eat meat," but
we say, "Eat Kåñëa's nice prasädam, halavä." So he forgets meat-
eating. This is our process. We give immediately alternative. You
dance. You don't dance in the naked club; dance in the Kåñëa's
temple. The dancing is there, but is purified. In the club there are also
girls are dancing and boys are dancing. Here also, girls are dancing
and boys are..., but they are dancing for Kåñëa ecstasy. So nothing is
stopped. This is bhakti. Kåñëa consciousness means you have to
simply change your consciousness….
So there is nothing to change, nothing to give up. Simply it is clearing
process. Sarvopädhi-vinirmuktam [Cc. Madhya 19.170]. This clearing
process is we should we free from the designations. Just like these
boys, American and European or Australian, Japanese, so many... We
have got all kinds of students, but they are now devoid of all
designations….
Madhudviña: He wants to know how to find out how to please the
spiritual master with one service.
Prabhupäda: The spiritual master has given you so many things to
do. Do it. First of all finish that. First of all finish sixteen rounds,
observe the regulative principles. First of all... First of all finish this
duty. And neglecting this duty, what you can do further? If you cannot
finish sixteen rounds chanting, you cannot observe the regulative
principles, then what else you can do? First of all finish this duty. Be
expert in finishing, executing these duties. Then ask for another duty.
And if you finish these duties, automatically Kåñëa will give you
intelligence. Teñäà satata-yuktänäà bhajatäà préti-pürvakam [Bg.
10.10]. One who is actually engaged in the service of the Lord, buddhi
-yogaà dadämi tam, "I give him intelligence." Kåñëa will give you
intelligence. You will be able to talk with Kåñëa from within if you
become sincere. If you cannot execute the preliminary duties, thenhow you
can execute further duty? There is no question.
Madhudviña: This is a problem, I think, with many devotees. They
have a difficulty distinguishing between their own speculation and the
inspiration...
Prabhupäda: Then they should stop speculation. That is their first
duty. Devotional life means stop speculation.
Madhudviña: Well, what is inspiration then?
Prabhupäda: Inspiration? That inspiration is there. That is very good,
that "I shall do something for Kåñëa." So whatever duty is assorted to
you or allotted to you, you first execute that duty.
Devotee (2): How important is formal initiation?
Prabhupäda: Formal initiation means to accept, officially, to abide by
the orders of Kåñëa and His representative. That is formal initiation.
Officially accept, "Yes, sir, I shall accept. I shall do whatever you say."
This is initiation, official acceptance of the job. That's all. Now, you
formally accept, and if you do not do the duties, then where is the
question of other function? There is no question. Initiation means this
is the beginning of accepting the orders of Kåñëa and His
representative to carry out. This is the beginning. That is initiation.
Just like if you enter in an office establishment, so you accept the
terms of service. That is initiation. Then you go on serving, you
become promoted, you get salary increase. You become recognized.
You become officer. You become big officer, like that. That very word
initiation suggests, "This is the beginning." Dékñä, dékñä. Di... Divya.
There are two words, divya-jïäna. Divya-jïäna means transcendental,
spiritual knowledge. So divya is dé, and jïänam, kñapayati, explaining,
that is kña, dé-kñä. This is called dékñä, dékñä, the combination. So
dékñä means the initiation to begin transcendental activities. That is
called initiation. Therefore we take promise from the disciple that
"You chant so many times," "Yes, sir." "You observe these rules and
regulations," "Yes, sir." That is initiation. He has to observe; he has to
chant. Then everything comes automatically. In the beginning he is
faulty; then how he can make progress? There is no question of in...,
what is called? What you were asking?
Madhudviña: Inspiration.Prabhupäda: Inspiration. What is that inspiration?
If you have got
inspiration, first of all execute this. Inspiration there is. Because we
are, by nature, we are servant of Kåñëa, we want to serve. But that
should be regulated. That should be regulated. That is initiation. Yes?
Madhudviña: Çréla Prabhupäda, you were speaking about Çravaëaà
kértanaà viñëoù smaraëam [SB 7.5.23], that any one of these
principles, if executed, is sufficient. Now, some devotees may take
this to mean that they simply can chant Hare Kåñëa and don't have to
do anything else like temple duties or readings or...
Prabhupäda: That means he is not chanting Hare Kåñëa. Because if
he is actually chanting Hare Kåñëa, he must be enthusiastic to serve
Kåñëa more and more. This is an excuse. Utsähän dhairyät tat-tat-
karma-pravar... He must be very enthusiastic. Therefore we have
limited. If you are chanting Hare Kåñëa, if you are so advanced, then
chant Hare Kåñëa twenty-four hours. But he will sleep. (makes
snoring noise) (laughter) So in the name of chanting Hare Kåñëa, you
will sleep. And if you are actually chanting Hare Kåñëa, you will be
enthusiastic, "Oh, I shall serve. I shall..." That is effect. Phalena
paricéyate. We have to see by the result. He should be enthusiastic
more and more. Änandämbudhi-vardhanam. It will increase. The
service attitude will increase. Therefore we have given all the nine
items sometimes here, sometimes there, sometimes here, but all
Kåñëa's. Actually recommended, all the nine, but even one is
accepted sincerely, that also give perfection. That is another thing.
But actually, we should accept all the nine items: Çravaëaà kértanaà
viñëu smaraëaà päda-sevanam, arcanam... And All right. Yes?
Devotee (3): How is it possible that Tulasi-devé is a pure devotee,
what we might call a plant?
Prabhupäda: That you cannot know in your impure state. You just
become pure. You will understand. (laughter) Just like a physician, he
can understand another physician, what is his position. The layman,
what he can understand? If you say, physician, "Oh, how I can
understand this physician?" How you can understand? You are not a
physician. You become a physician, then you will understand what
kind of physician he is. So when you become devotee, you willunderstand
what kind of devotee is Tulasi. So long you are not
devotee, you cannot understand. Don't expect. Therefore we have to
accept the authority. That is beginning. Çästra says, "Tulasi is the
greatest devotee of Kåñëa." We have to accept, that's all. Authority.
How she is so great devotee, that you will understand when you
become a devotee. You come to the platform; then you will
understand, not before. SPL SB 6.1.15 AUC 73
People suffer on account of sinful reaction, ignorance. Out of
ignorance, they commit sinful action, and sinful action reacts. Just
like a child, ignorant, he touches blazing fire, and it burns the hand,
and he suffers. You cannot say that "Child is innocent, and the fire
has burned." No. This is nature's law. Ignorance. So sinful activities
are done out of ignorance. Therefore one should be in knowledge.
Ignorance of law is no excuse. If you go to the court and if you plead,
"Sir, I did not know that I have to suffer, I have to go to imprisonment
for six months because I have stolen. This was unknown to me..." No.
Known or unknown, you must go to the jail.
Therefore the greatest contribution to the human society is
knowledge. To keep them in ignorance, in darkness, that is not
human society, that is cats' and dogs'... Because they are in
ignorance, nobody can give them knowledge, neither they can take.
Therefore in the human society there is institution for giving
knowledge. That is the greatest contribution. …
Our life is to attain the transcendental platform of knowledge. That is
our goal of life. Then how it can be done? Suçéläù sädhavo yatra
näräyaëa-paräyaëäù. You associate with that cultural institution
where there are suçéläù, very well behaved. Now, find out any
institution throughout the whole world who are suçéla. You will find
here in Kåñëa consciousness movement: no meat-eating, no illicit
sex, no gambling, no intoxication. You won't find anywhere. This is
called suçéla, well behaved. Suçéla means... çéla means behavior, or
custom. Here you will find they are taking bath three times, they are
changing cloth, everything neat and clean, personally their character,
their behavior, suçéla. Suçéläù sädhavaù. Sädhavaù means saintly.What are
the saintly characteristics? That is also mentioned:
titikñavaù käruëikäù
suhådaù sarva-dehinäm
ajäta-çatravaù çäntäù
sädhavaù sädhu-bhüñaëäù
[SB 3.25.21]
These are the characteristics of sädhu, not a sädhu having a dress
like a sannyäsé and accompanied by three dozen women. No.
Sädhavaù, their business is to preach. SPL SB 6.1.17 DEN 75
So this is the summarization of our Kåñëa consciousness movement,
that the path followed by pure devotees. Pure devotees means who
has no material desire. That is pure devotee. Anyäbhiläñitä-çünyam …
So what is the qualification of näräyaëa-paräyaëa? It does not require
any qualification to become näräyaëa-paräyaëa, but if you become
voluntarily näräyaëa-paräyaëa... Näräyaëa-paräyaëa means my life is
now dedicated for Näräyaëa. Näräyaëa, Kåñëa, Viñëu, they're the
same. So that is qualification, if you simply take it as vow that "From
this day my life is dedicated to Näräyaëa, Kåñëa." Sarvopädhi
vinirmuktaà tat paratvena nirmalam [Cc. Madhya 19.170]. As soon as
we take this vow, that "From this day my life is dedicated to Kåñëa.
Kåñëa wants everyone to surrender. I surrender unto the...," from that
day you become free from all designation. Simply this determination,
that "From this day I belong to Näräyaëa, or Kåñëa. Whatever He
wants..." That is the teachings of Bhagavad-gétä …
So this is very nice verse, substance of Kåñëa consciousness
movement, that those who are conducting this movement, they must
be suçéla, very well behaved. Nobody can find out any fault. That is
suçéla, well behaved. The behavior should be so nice. That is the test
how you have become Kåñëa conscious. That is the test. Spotless.
You study Caitanya Mahäprabhu's behavior, character, He's ideal.
Throughout His whole life you'll not find a spot. You read Caitanya-
caritämåta. Find out some fault, that "Here is Caitanya... Çré Kåñëa
Caitanya is faulty." No. That is suçéla. And that is sädhu. Sädhava.
Sädhava means sädhu, saintly person….So he does not create an enemy, but
these demons, rascals, out of their jealousy they become our enemy.
Otherwise our process is not to make enemy. We invite everyone, "Please
come here, take prasädam, chant Hare Kåñëa, dance, and go home." Where
is enmity? (laughter) But still, they'll become enemy. This is the world. But
if he lives with the sädhava, suçéla, and follows the rules and regulation,
then he also becomes sädhava. Saìgät sanjäyate kämaù. Just like if you mix
with a drunkard, thieves and rogues, then you also become a drunkard, thief,
similarly, if we live with the sädhu, sädhava, then you become sädhu. So the
Kåñëa consciousness movement is simply giving chance to people without
any discrimination, "Please come. Become Näräyaëaparäyaëa, devotee, and
automatically you'll become suçéla and sädhu." As soon as—that is the test
—you become a devotee, näräyaëa-para, then automatically you become
suñéla and sädhava. SPL SB 6.1.17 HON 76

6.1.18
My dear King, as a pot containing liquor cannot be purified even if washed
in the waters of many rivers, nondevotees cannot be purified by processes of
atonement even if they perform them very well.

See purport, whole: To take advantage of the methods of atonement, one

must be at least somewhat devoted; otherwise there is no chance of one's
being purified. It is clear from this verse that even those who take advantage
of karma-käëòa and jïäna-käëòa, but are not at least slightly devoted cannot
be purified simply by following these other paths. The word präyaçcittäni is
plural in number to indicate both karma-käëòa and jïäna-käëòa. Narottama
däsa Öhäkura therefore says, karma-käëòa, jïäna-käëòa, kevala viñera
bhäëòa. Thus Narottama däsa Öhäkura compares the paths of karma-käëòa
and jïäna-käëòa to pots of poison. Liquor and poison are in the same
category. According to this verse from Çrémad-Bhägavatam, a person who
has heard a good deal about the path of devotional service, but who is not
attached to it, who is not Kåñëa conscious, is like a pot of liquor. Such a
person cannot be purified without at least a slight touch of devotional
service.

6.1.19
sakån manaù kåñëa-padäravindayor
niveçitaà tad-guëa-rägi yair iha
na te yamaà päça-bhåtaç ca tad-bhaöän
svapne 'pi paçyanti hi cérëa-niñkåtäù
Although not having fully realized Kåñëa, persons who have even once
surrendered completely unto His lotus feet and who have become attracted
to His name, form, qualities and pastimes are completely freed of all sinful
reactions, for they have thus accepted the true method of atonement. Even in
dreams, such surrendered souls do not see Yamaräja or his order carriers,
who are equipped with ropes to bind the sinful.

BJD-- Sings Sanskrit of v 19 contrast this verse to last verse. Bhakti is so

much more potent than karma and jnana in dealing with sin.

See purport, paras 1, 2: Kåñëa says in Bhagavad-gétä (18.66):

sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
"Abandon all varieties of religion and just surrender unto Me. I shall deliver
you from all sinful reaction. Do not fear." This same principle is described
here (sakån manaù kåñëa-padäravindayoù). If by studying Bhagavad-gétä
one decides to surrender to Kåñëa, he is immediately freed from all sinful
reactions. It is also significant that Çukadeva Gosvämé, having several times
repeated the words väsudeva-paräyaëa and näräyaëa-paräyaëa, finally says
kåñëa-padäravindayoù. Thus he indicates that Kåñëa is the origin of both
Näräyaëa and Väsudeva. Even though Näräyaëa and Väsudeva are not
different from Kåñëa, simply by surrendering to Kåñëa one fully surrenders
to all His expansions, such as Näräyaëa, Väsudeva and Govinda. As Kåñëa
says in Bhagavad-gétä (7.7), mattaù parataraà nänyat: "There is no truth
superior to Me." There are many names and forms of the Supreme
Personality of Godhead, but Kåñëa is the supreme form (kåñëas tu bhagavän
svayam [SB 1.3.28]). Therefore Kåñëa recommends to neophyte devotees
that one should surrender unto Him only (mäm ekam). Because neophyte
devotees cannot understand what the forms of Näräyaëa, Väsudeva and
Govinda are, Kåñëa directly says, mäm ekam. Herein, this is also supported
by the word kåñëa-padäravindayoù. Näräyaëa does not speak personally, but
Kåñëa, or Väsudeva, does, as in Bhagavad-gétä for example. Therefore, to
follow the direction of Bhagavad-gétä means to surrender unto Kåñëa, and
to surrender in this way is the highest perfection of bhakti-yoga.
Parékñit Mahäräja had inquired from Çukadeva Gosvämé how one can be
saved from falling into the various conditions of hellish life. In this verse
Çukadeva Gosvämé answers that a soul who has surrendered to Kåñëa
certainly cannot go to naraka, hellish existence. To say nothing of going
there, even in his dreams he does not see Yamaräja or his order carriers, who
are able to take one there. In other words, if one wants to save himself from
falling into naraka, hellish life, he should fully surrender to Kåñëa. The word
sakåt is significant because it indicates that if one sincerely surrenders to
Kåñëa once, he is saved even if by chance he falls down by committing
sinful activities. Therefore Kåñëa says in Bhagavad-gétä (9.30):
api cet su-duräcäro
bhajate mäm ananya-bhäk
sädhur eva sa mantavyaù
samyag vyavasito hi saù
"Even if one commits the most abominable actions, if he is engaged in
devotional service he is to be considered saintly because he is properly
situated." If one never for a moment forgets Kåñëa, he is safe even if by
chance he falls down by committing sinful acts.
See purport, end: However, even if one who has surrendered to Kåñëa
happens to do something sinful because of his former habits, such sinful
actions no longer have a destructive effect. Therefore one should adhere to
the lotus feet of Kåñëa very tightly and serve Him under the direction of the
spiritual master. Thus in all conditions one will be akuto-bhaya, free from
fear.

6.1.20
Now hear the very old history from the Puranas of a discussion between the
Yamadutas and Visnudutas.

Introd: what is difference between karma kanda, jnana kanda, bhakti yoga.

6.1.21
In the city known as Känyakubja there was a brähmaëa named Ajämila who
married a prostitute maidservant and lost all his brahminical qualities
because of the association of that low-class woman.

Notes: Ajamila is an example of someone who is just beginning devotional

service.
See purport, seven lines down: Therefore in the previous verse, Çukadeva
Gosvämé spoke of the person who has only once surrendered himself at the
lotus feet of the Lord (manaù kåñëa-padäravindayoù) or has just begun the
bhakti-yoga process. Bhakti-yoga begins with çravaëaà kértanaà viñëoù [SB
7.5.23], hearing and chanting of Lord Viñëu's names, as in the mahä-
mantra—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma,
Hare Räma, Räma Räma, Hare Hare. Chanting is the beginning of bhakti-
yoga. Therefore Çré Caitanya Mahäprabhu declares:
harer näma harer näma
harer nämaiva kevalam
kalau nästy eva nästy eva
nästy eva gatir anyathä
[Cc. Ädi 17.21]
"In this age of quarrel and hypocrisy the only means of deliverance is
chanting the holy name of the Lord. There is no other way. There is no other
way. There is no other way." The process of chanting the holy name of the
Lord is always superbly effective, but it is especially effective in this age of
Kali. Its practical effectiveness will now be explained by Çukadeva
Gosvämé through the history of Ajämila, who was freed from the hands of
the Yamadütas simply because of
chanting the holy name of Näräyaëa. Parékñit Mahäräja's original question
was how to be freed from falling down into hell or into the hands of the
Yamadütas. In reply, Çukadeva Gosvämé is citing this old historical
example to convince Parékñit Mahäräja of the potency of bhakti-yoga,
which begins simply with the chanting of the Lord's name. All the great
authorities of bhakti-yoga recommend the devotional process beginning with
the chanting of the holy name of Kåñëa (tan-näma-grahaëädibhiù).

6.1.22
Ajamila, to maintain his life, arrested others, gambles, cheated, stole.

Purport: the results of illicit sex.

BJD: Talks about what goes on in a casino. All 4 pillars of materialistic life.
SP doesn’t care about the sensitivities of modern society , just tells truth.

6.1.23
81 years of age after a life of abominable activities.

6.1.24
88 years old, ten sons, youngest Narayana, the dearest child

Why does his old age with many children show his sinfulness?

Hitvatma patam grham andha kupam

SPL 6.1.18
6.1.18 Präyaçcittäni, the process of atonement or the process of austerity,
penance, they are not safe. Kià na näräyaëa-paräìmukham. They are not safe
in this sense: because they are näräyaëa-paräìmukham. Paräìmukham,
devoid of devotional service. They are thinking by this practice of self-
realization process, austerities, they'll be safe. But there is no sense of
devotional service, such persons are not safe. Präyaçcittäni cérëäni näräyaëa-
paräìmukham, na niñpunanti. Therefore they are not completely freed from
the contamination. The example is given, na niñpunanti räjendra surä-
kumbham iväpagäù. Just like the pot which contains wine, they are even
washed by the river they are not accepted, they are not purified. In India the
process is, which is still, that big earthen pot which contains wine, they are
thrown into the river, but nobody touches, although it is washed very nicely.
Nowadays the situation is different. Formerly anything which contained
wine, it is never purified. It is never to be touched. Suräkumbham iväpagäù.
… Who is sädhu? That is also explained in the Bhagavad-gétä: api cet su -
duräcäro bhajate mäm ananya-bhäk sädhur eva sa mantavyaù [Bg. 9.30].
One who is performing devotional service without any deviation, ananya-
bhäk, undivided mind, simply unto Kåñëa, he is sädhu. So api cet su-
duräcäro. If somebody says, "These devotee, these American and European
devotees, we accept as sädhu, but they have got some bad habits." Suppose
one sees, according to the EuropeanAmerican custom after eating they do
not wash hands. That is, they are not practiced to that way. So similarly, if I
see that "Here is an American devotee or European devotee, he ate but did
not wash his hands, so he is not yet perfect," "No," Kåñëa says. "No." Api
cet suòuräcäro. This is a small fault that he has not washed his hands. But
we should not neglect to wash our hands. If by mistake, if by forgetfulness I
do that, that is excused. But not that because it isexcused we shall follow...,
we shall neglect the rules and regulations.
But Kåñëa says that even he is suòuräcäro, his behavior is not up to
the standards, still he is sädhu. Still sädhur eva sa mantavyaù [Bg.
9.30]. He should be taken, accepted as sädhu. Because why?
Because he has taken Kåñëa as the Supreme Personality of Godhead.
Without any deviation he is engaged in his service. That qualification
makes him sädhu. It is not that by mistake, he commits some
mistake in his behavior.
So if the question is, then, "With misbehavior, how he can be sädhu?"
Kåñëa answers that, kñipraà bhavati dharmätmä çaçvac-chäntià
nigacchati: because he has taken shelter of Kåñëa as the absolute
Supreme Personality of Godhead, therefore very soon he'll be
reformed, although in the, at the present moment he is not completely
in sadäcara platform. Still he should be accepted as sädhu because
very soon he'll be completely reformed. The same thing Çukadeva
Gosvämé says: sakån manaù kåñëa-padäravindayor niveçitaà tad-
guëa-rägi yair iha. Anyone who has taken the shelter of Kåñëa, sakån,
manaù kåñëa, and has dedicated his mind unto Kåñëa, and one who
is attracted by the transcendental qualities, na te yamaà päça bhåtaç
ca tad-bhaöän. You are assured that they will never be touched by
Yamaraja or his assistants, tad-bhaöän. Na te yamaà päça bhåtaç ca
tad-bhaöän svapne 'pi paçyanti. Not even dream they can see that
"The Yamaraja's assistants are coming to take me." It is so much
assured. SPL SB 6.1.14 BOM 70
So here is one significant word, surä-kumbham. Everything is washed
very nicely. If you go to the river, you can wash very nicely. But just
see how much infectious is liquor that the any pot or any bottle which
was filled up with liquor, they cannot be purified. This is Vedic
civilization. How much condemned is liquor! Because a pot was filled
up with liquor, you cannot use it for any other purpose. It is lost. Even
if you wash it very nicely, no, it will not be accepted. Finished.
Similarly, there are many processes of purification; they cannot be as
useful as bhagavad-bhakti. Bhagavad-bhakti is so nice that Kåñëa
says that "You surrender to Me," sarva-dharmän parityajya,
"andimmediately you become immune from all reaction of sinful activity,
immediately."
sarva-dharmän parityajya …
So there are different varieties of religious system, but if you execute
your particular type of religious system very perfectly but the result, if
you do not become attached to Kåñëa, your love for Kåñëa is not
awakened, then simply by performing such ritualistic ceremony or
rules and regulation of your religious system, if you do not become
develop yourself to love God, then it is all useless waste of time. It
has no meaning. That is the test, how to become, how to advance in
loving service of the Lord. That is the... Then you are religious, you
are philosopher, you are great man, you are everything. Otherwise, if
you do not awaken your dormant love for Kåñëa, or God, then all such
labor is useless. Çrama eva hi kevalam. Dharmaù svanuñöhitaù
puàsäà viñvaksena-kathäsu yaù, notpädayed yadi [SB 1.2.8]. By
performing religious ceremonies or following the religious principle,
the test is how one has become advanced in the loving service of the
Lord. This is required. And his example is very strong, that surä-
kumbham iväpagäù. Surä-kumbha, the pot which contained liquor, it
cannot be purified. Therefore it is so strictly prohibited about liquor.
SPL SB 6.1.18 DEN 75
Human life is meant for understanding "What I am? What is God?
What is relationship with God? Why I am here in this material world?
Why I am suffering?" These are the questions for human life. Eating,
sleeping, mating, that is wanted because we have got this body. So
suppose there is car and a driver. So the petrol and grease, these
things are required for the car. But you cannot eat petrol and grease
and live. That is not possible. You have to eat something else. So we
are thinking that the bodily necessities, petrol and grease, is my
food(?). That is the mistake.
So therefore they do not know what is the aim of life, and the nature's
law is, unless you come to the point of understanding what is the aim
of life, the nature will go on punishing you in so many ways. Little
mistake, you'll be punished. Daivé hy eñä guëamayé mama mäyäduratyayä
[Bg. 7.14]. We have come to this material world, disobeying
the Supreme Personality of Godhead. So just like police: as soon as
you become outlaw, the police will take you and the police will go on
punishing you unless you become lawful. This is the... So without
understanding "Why I am put into the jail?" if I simply think that "It is
all right. Let me remain here and suffer the punishment," jail life is not
for happiness. That is, everyone knows. Jail life is for punishment.
Similarly, in this material world everything is punishment, but by the
illusory energy you are thinking, "This is all right." Every step there is
punishment. Just study your life or my life. …
Simply miseries. Simply. Duùkhalayam açäçvatam [Bg. 8.15]. Kåñëa
said that this material life is duùkhälayam, simply full of miseries. But
under the spell of mäyä we are thinking that we are very happy. That's
not the fact. Therefore human life is a chance to get out of this
miserable condition. That should be the aim of life, how to get out of
this miserable condition of life. That requires knowledge how we are
suffering, how it can be mitigated. The sufferings will be ended... The
same thing: unless you become law-abiding to the laws given by God,
you'll suffer. That is nature's way. The same principle: unless you
become lawful, the police will give you punishment. Similarly, material
nature, that is explained in Bhagavad-gétä, puruñaù prakåti-stho 'pi
bhuìkte tad-guëän. We are suffering because in the material there are
threefold miseries generally: adhyätmika, adhibhautika, adhidaivika.
That is permanent. Besides that, extra miserable condition due to the
age, due to the climate, due to the condition of life. So we have to
study these things. Why... The human life begins when he begins to
say "Why?" Kenopaniñad. "Why I am suffering?"
So there are different methods how to get out of the suffering
condition, karmé, jïäné, yogi. But ultimate, very easy process is, if you
become a devotee, if you become engaged in Kåñëa consciousness,
then it is very easy. Kñemaù akuto-bhayaù. Then your prosperity, your
auspicity, is guaranteed. Kñemaù akuto-bhayaù. Akuto-bhayaù means
"without any fear." You can keep yourself in Kåñëa consciousness as
it is prescribed. Then your life is secure, akuto-bhayaù. Therefore no
more fear. Because why? Kåñëa says, ahaà tväà sarva-
päpebhyomokñayiñyämi: [Bg. 18.66] "If you become surrendered unto Me
and if
you keep yourself under My instruction, then I'll give you protection."
Therefore it is said, akuto-bhayam. Then your character will be
formed, you'll become... You'll manifest your all good qualities simply
by becoming näräyaëa-paräyaëa. SPL SB 6.1.18 HON 76
6.1.19
Therefore Rüpa Gosvämé has recommended that "Somehow or other,
you become Kåñëa conscious." Yena tena prakäreëa manaù kåñëe
niveçayet. That is the recommendation of Rüpa Gosvämé: "Somehow
or other, you engage your mind in Kåñëa." Then your life will be
successful. Somehow or other. Do anything, but you remember
Kåñëa. That is the instruction in the Bhagavad-gétä also. Yudhyasva
mäm anusmara: [Bg. 8.7] "You fight; at the same time, you remember
Me." "How it is possible? I am busy, and I have to remember Kåñëa?"
Sometimes this argument is put forward. But that argument is not
strong. Rüpa Gosvämé has given a very nice example that a woman,
if she is attached to some man and she has a fixed up time to meet
the man at some place or at some hour, so she may be engaged in
household affairs very busily, but she is expecting, "When that hour
will come?" This is very factual example. The mind is there, "When
that meeting will take place?" Similarly, you can remember Kåñëa.
The... It is a crude example, but it is possible that you be busy in so
many ways, but at the same time you can remember Kåñëa. That is
wanted. That is Kåñëa conscious. We have no objection. You do
business, you do this, you do that. But if you can always remember
Kåñëa, then your life is successful. It doesn't matter. Yena tena
prakäreëa manaù kåñëe niveçayet. And if you remember always
Kåñëa, that means you are becoming purified. You are purified
immediately. …
Ahaituky apratihatä. If you want to chant Hare Kåñëa mantra, there is
no impediment in the world. You can, walking on the street, you can
chant Hare Kåñëa. That will keep you purified. No other method. This
is the purport of this verse. SPL SB 6.1.18 DEN 75We have been discussing
sinful activities and their reaction for the
last three weeks. So here, Çukadeva Gosvämé says that there are
many different processes for counteracting our sinful activities, but
he summarizes that sakån kåñëa-padäravindayor niveçitaà tad-guëa-
rägé yair iha. Anyone who has fixed up his mind on the lotus feet of
Kåñëa, kåñëa-padäravinda... Padäravinda means the lotus feet of
Kåñëa. Aravinda means lotus flower, and pada means feet. Someway
or other, if anybody fixes his mind on the lotus feet of Kåñëa, then, he
says, na te yamaà päça-bhåtaç ca tad-bhaöän svapne 'pi paçyanti….
Mäyä has got two things: ävaraëätmika and prakñepätmika.
Ävaraëätmika means just like a dog or a hog, he is in a, encaged in a
body, eating stool, living in a very filthy place, but still, the hog is
feeling himself that he is happy, he's happy. This is called
ävaraëätmika-çakti. Any abominable condition we may live, but mäyä
will cover our intelligence and we will think that we are living very
nice. This is called ävaraëätmika-çakti. Otherwise he cannot live. If an
animal or a dog or hog thinks that he's in most abominable condition
of life, then he cannot live. But he enjoys. A dog is chained up by the
master, but he thinks that he's very happy. He does not think that "I
am completely dependent and I am chained up. I have no
independence, I cannot freely move." Even his chain is taken away, he
wants to be chained. This is mäyä. In any condition of life, everyone
thinks that he's happy. But actually he does not know what is
happiness. This is called mäyä.
But here it is said that a person, for a short period, if he becomes
Kåñëa conscious, sakåt, manaù, if his mind is somehow or other
placed on the lotus feet of Kåñëa, then, even in dream he'll never see
what is the punishment in the planet of Yamaräja. That means a
Kåñëa conscious person is guaranteed not to be touched by the
Yamaräja or his attendants or his police force or constables. SPL SB
6.1.19 LA 70
Sakåt. Sakåt means very a little, svalpam, very little. Sakåt manaù. If
one accepts this process of devotional service as very good, not that
he has got full knowledge but simply accepts it, simply accepts it...That is
stated in the Bhagavad-gétä, svalpam apy asya dharmasya
träyate mahato bhayät. (Indian man translates) (Prabhupäda speaks
in Hindi) We have no other business, simply Kåñëa consciousness.
Therefore anyone who joins with us even for a moment, even for a
few minutes, still, it is so powerful that it can help you to save you
from the greatest danger.
For this reason the temple is situated. In the temple generally
ordinary man, woman, they come to see the Deities, hear the
chanting, and sometimes play some instrument. All these help him
progressing toward devotional service. Niveçitaà tad-guëa-rägé yair
iha. Çrédhara Svami says, bhaktiù svalpäpi punäti: "Bhakti, devotional
service, is so nice that even it is done very little, still it purifies." Just
like fire. Even a small fire can burn wherever it is placed. Tasya
guëeñu räga-mätram asti na tu janänäm. Çrédhära Svämé says,
"Simply a little attraction for Kåñëa, not full knowledge even, simply a
little attraction, can purify one from all sinful reaction." SPL SB 6.1.19
BOM 70
So this is the profit of Kåñëa conscious person. Kåñëa is so attractive
that if anyone only once has fully applied his mind in thinking of
Kåñëa and surrendering, then he becomes immediately saved from
all miserable condition of this material life. So that is our perfection
of life. Somehow or other, we surrender to the lotus feet of Kåñëa. So
here it is stressed, sakåt. Sakåt means "only once." So if so much
profit is there simply once thinking of Kåñëa, then we can imagine,
those who are always engaged in thinking of Kåñëa by chanting the
Hare Kåñëa mantra, what is their position. They are very safe. So
much so that it is said, na te yamaà päça-bhåtaç ca tad-bhaöän
svapne 'pi paçyanti. Svapna means dreaming. Dreaming is false. To
see the Yamadütas, or the carriers of order of Yamaräja,
superintendent of death, to see face to face... At the time of death,
when one very sinful man is dying, he sees the Yamaräja or the order
carriers of Yamaräja. They are very fierce looking. Sometimes the
man on the deathbed becomes very much fearful, cries, "Save me,
save me." This also happened to Ajämila. And that is the story weshall
narrate later on. But he was saved. For his past activities in
Kåñëa consciousness, he was saved. That story we shall get later on.
So this is the safest position. Otherwise this material world is full of
danger. It is dangerous place. It is said in the Bhagavad-gétä,
duùkhälayam. It is the place of miseries. You cannot become happy
in a place which is meant for miseries. That we have to understand.
Kåñëa says, the Supreme Personality, that duùkhälayam açäçvatam:
[Bg. 8.15] this material world is place of miserable condition. And that
also açäçvatam, not permanent. You cannot stay. Even if you make a
compromise that "Never mind it is place of misery. I shall make
adjustment and I shall stay here..." People are so much attached in
this material world, I have got practical experience. In 1958 or '57,
when I first published this book, Easy Journey to Other Planets, so I
met one gentleman. He was very enthusiastic, "So we can go to other
planet? You are giving such information?" "Yes. And if you go, you will
not come back." "No, no, then I don't want to go." (laughter) He said
the whole idea is that we shall go another planet just like they are
making the fun. They are going to moon planet, but they could not
stay there. They're coming back. That is scientific advancement. And
if you go there, why don't you stay there? And I read the newspaper
that when the Russian aeronautics went, they were looking down,
"Where is Moscow?" (laughter)
So our attachment is so strong. That even it is duùkhälayam... Just
like some hogs, they are living in filthy place and eating stool. And if
you say that "I will take you somewhere else, a good place," then they
will not go there. This happened. It is stated in the Bhägavata that
once the king of heaven, he was cursed to become hog. And he was
living amongst the hog society. And when Lord Brahmä came to call
him back, that "Mr. such and such, for your bad behavior you became
hog. Now come back to heaven," so he refused, "No, I have got so
much responsibility. I cannot go." You see? This is material... It is
called mäyä, illusion. Even you are in the most abominable condition
of life, we will feel, "Now we are very happy." So that is our position.
We do not want to leave this place. Therefore we create nationalism,
Communism, this "ism," that "ism," because we want to stay
herepermanently. But unfortunately nobody will be allowed to stay even if
you want to stay. That is the miserable condition of material life.
Duùkhälayam açäçvatam [Bg. 8.15]. So we have to leave this place.
And when we leave, then, according to our proportion of sinful or
pious activities, we get next body. So those who are very, very sinful,
they go to the hellish condition of life, the planets. They are down this
universe. There is the kingdom of Pluto, or Yamaräja. And he comes
at the time of death, and the sinful man... Is very, very fierceful, odd
looking, and they come to take. So here it is said that one who has
once surrendered to Kåñëa, for them there is no such fear. Even in
dream they will not see the order-carriers of Yamaräja.
So the Kåñëa consciousness movement is giving this benefit to the
human society. It is very easy, not difficult. Without any condition.
You simply chant and remember Kåñëa. It is not at all difficult.
Everyone can... Here you are seeing the Deity of Kåñëa. So while
chanting, if you remember this Deity, is it very difficult? SPL SB 6.1.19
DEN 75
So sakån manaù. Sakåt means even in once in ecstasy, mind, kåñëa
padäravindayoù, the lotus feet of Kåñëa, if one thinks, niveñitam, with
full ecstasy and absorption, if one thinks very nicely about the lotus
feet of Kåñëa, tad-anurägi, being attached, anurägi, yaiù, anyone, iha,
in this material world... Then what happens? Na te yamaà päça-
bhåtaç ca tad-bhaöän. Yama-päça... Yamaräja, the superintendent of
death... After death one goes to Yamaräja. Not the devotees, but the
nondevotees. Na te yamaà päça-bhåtaç ca tad-bhaöän svapne: "Even
in dream they do not see Yamaraja." Svapne 'pi paçyanti cérëa-
niñkåtäù. And completely freed from all reaction of sinful activities
simply by once thinking of Kåñëa. We are chanting Hare Kåñëa mahä-
mantra, but if we become at least once in life in ecstasy in chanting
Hare Kåñëa, then all our sinful reaction of life is finished.
Unfortunately, we again commit sinful life. Otherwise, by chanting
once Hare Kåñëa mantra, one becomes immediately free from the
reaction.But the mäyä is so powerful that it induces again to commit sinful
life. So we have to promise.. SPL SB 6.1.19 HON 76
6.1.20
Now, Çukadeva Gosvämé is giving one historical examples. Example
is better than precept. Generally, common men, if they see one
example, they understand better. So how, one's mind being fixed up in
the lotus feet of Kåñëa, even for a moment, he can get relief from the
greatest danger, Çukadeva Gosvämé is narrating one story. This fact
is corroborated in the Bhagavad-gétä. Those who have read, you
know. Lord Kåñëa said, svalpam apy hi dharmasya träyate mahato
bhayät. This Kåñëa conscious, you call it a culture or religion,
whatever you call, if one executes this process of Kåñëa
consciousness even very little, then there is chance of his being
saved from the greatest danger. Svalpam apy asya dharmasya. Asya,
this devotional service, or Kåñëa consciousness, is so nice that even
very little done, it can save one from the greatest danger. Now, that
example is being narrated by a practical historical reference. Here it
is said that itihäsam, codäharanti. It is exemplified from the historical
reference. So all the narrations or stories that are mentioned in the
Puräëas and Vedic literature, they are historical references. They are
not manufactured. Actual fact. Just like history, you know the
historical facts are facts; they are not manufactured.
So here this very word is used, itihäsam. Itihäsam means history.
Itihäsaà purätanam. But it is very old. All these Puräëas... This Puräëa
means, Puräëa means "very old." Very old history. Puräëa, this word,
very word, means "old." So there are eighteen Puräëas in Vedic
literature. Because there are three kinds of living entities... Some of
them are in goodness, some of them are in passion, and some of
them are in ignorance. For all people, there are different kinds of
Puräëas. …
There is a city, now it is called, by the British period, it is now known
as Kanauj, a city in the northern India near Kanpur city... So that is
very old city, because it is mentioned in the Çrémad-Bhägavata,
andBhägavata was written five thousand years ago. So it means that city
is famous since five thousand years ago, and it was inhabited by
learned brähmaëas. So here it is said, känyakubje dvijaù kaçcid.
Dvijaù, dvijaù means brähmaëas, kñatriyas and vaiçyas. Especially it
is meant the brähmaëas and the Vaiñëavas. …
, itihäsa. Itihäsa means history. The Vedic system of itihäsa, it is not
the modern history. Modern... Itihäsa means some incidence which
took place long, long ago, and such incidence is very beneficial to
hear so that we can follow. That is called itihäsa. It is not
chronological record of all incidences. Only important things.
Purätanam. Purätanam means old and important. So Çukadeva
Gosvämé is explaining to Parékñit Mahäräja how important is Kåñëa
consciousness. Now he is giving one incidence of history—example
is better than precept—how Ajämila was saved simply by chanting
once..., not once, many times, Näräyaëa. That is the itihäsaà
purätanam….
Because it is a first-class incidence... Otherwise, if you record the
history of the whole period, then where..., who will read that, and who
will appreciate that, and where you will keep that? Daily so many
things are happening. Therefore, according to Vedic system, the only
important incidences are recorded in the history. Therefore it is called
Puräëa. Puräëa means old history. Purätanam. Purätanam means
very, very old. That are recorded. So this Çrémad-Bhägavatam is the
collection of very old history, historical incidence. Itihäsa puräëänäà
säraà säraà samuddhåtya(?). Säram means essence. Not that all
nonsense records have to be taken. No. Säraà säram, only the
important, essence, that are to be recorded. This is called Indian
history….
Therefore, those who have taken to Kåñëa consciousness, it is my
request that you help your countrymen how to become... At least,
there must be a section of men first-class so that people will see.
They are appreciating. I know that. When I was going from Los
Angeles to Hawaii, one priest in plain dress came to see me. He came
to..., "Oh, Swamiji, can I speak with you?" "Yes, come here." So his
firstquestion was that "How your disciples look so bright?" They are
appreciating that "Here is a first-class man." So I replied, "The
process is so nice. Face is the index of mind. If you become purified
within, then your faces will be bright. If you dirty within his heart, how
you can be brightened? No, that is not possible. Face is the index of
mind."
So this Hare Kåñëa mantra means to purify inside. Purify inside. Ceto-
darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëam…
I am talking since yesterday when as soon as I saw the Times
magazine and the heading, "Crime: Why and What to Do?" Yes, this is
a problem. It is a problem. But the solution is here, Kåñëa
consciousness. Solution is here. And it is very easy to become first-
class men. You know by practical experience: simply by chanting
Hare Kåñëa mantra. That's all. It is not difficult. Anyone, even a child
can do it. So increase this chanting of Hare Kåñëa mantra and give
them nice prasädam.
So one Ajämila was delivered by chanting Näräyaëa's name, you can
deliver many millions of Ajämila. The process is the same. The
process has not changed. Therefore he is quoting that itihäsam atra
codäharanti imam itihäsaà purätanam. It is spiritual. It is not that now
the mode has changed. No. What was potent millions of years ago,
that is potent still. That is spiritual. It does not change. Therefore it is
said, itihäsaà purätanam. Although it is very old, but the effect is the
same, effect is the same. In the old times people used to eat and get
satisfaction; the same satisfaction is now also. You eat; you feel
satisfaction. Eating, sleeping, mating and defending—this is the
material necessities. So the such necessities were in the old, millions
of years ago, and those necessities are still there. It is no change
actually. So this is the process how to... They are now thinking, "Why
there is crime, and why, what is the remedy?" They are think in the
material way. They are thinking that "We have got enough everything.
Why there should be crime?" But they do not know that unless you
make first-class men by training, the fourth-class man will degrade
more and more. Just like a child, if you don't send him to school to
get education, he will be street boy and degrade more and more. Sothis is the
problem. So how to train first-class man, that method is
here, Kåñëa consciousness movement. And take it seriously, and if
you actually love your countrymen, raise them to the standard of first-
class man. SPL SB 6.1.20 CHI 75
6.1.21
Notes: Use this for beginning of 6.1.21
Now, Çukadeva Gosvämé is giving one historical examples. Example
is better than precept. Generally, common men, if they see one
example, they understand better. So how, one's mind being fixed up in
the lotus feet of Kåñëa, even for a moment, he can get relief from the
greatest danger, Çukadeva Gosvämé is narrating one story. This fact
is corroborated in the Bhagavad-gétä. Those who have read, you
know. Lord Kåñëa said, svalpam apy hi dharmasya träyate mahato
bhayät. This Kåñëa conscious, you call it a culture or religion,
whatever you call, if one executes this process of Kåñëa
consciousness even very little, then there is chance of his being
saved from the greatest danger. Svalpam apy asya dharmasya. Asya,
this devotional service, or Kåñëa consciousness, is so nice that even
very little done, it can save one from the greatest danger. Now, that
example is being narrated by a practical historical reference. Here it
is said that itihäsam, codäharanti. It is exemplified from the historical
reference. So all the narrations or stories that are mentioned in the
Puräëas and Vedic literature, they are historical references. They are
not manufactured. Actual fact. Just like history, you know the
historical facts are facts; they are not manufactured.
So here this very word is used, itihäsam. Itihäsam means history.
Itihäsaà purätanam. But it is very old. All these Puräëas... This Puräëa
means, Puräëa means "very old."
So there was a dvijaù. Dvijaù means he was born in the family of a
brähmaëa. And he was sanctified also. From the life history of this
man we understand that in his early age, when he was up to his
youthful life, sixteen or seventeen or up to twenty years, he was verywell
behaved boy. He was under the care of his father and mother,
and how by bad association he became a debauch, that is stated
here. It is stated that, känyakubje dvijaù kaçcid äsét däsé-patir
ajämilaù. Ajämilaù, his name was Ajämila, and he was a brähmaëa.
But he contacted some woman which is called däsé, or prostitute,
and he remained with her. Däsé-patiù. In India also, still, the practice
is that if anyone, any person, wants contact of more woman than his
wife, then he cannot disturb in the society. He has to search out this
däsé, or some prostitute. So from time, very long, long ago, even in
Kåñëa's time we find that there was a prostitute class. When Kåñëa
entered Dvärakä, these, some of the... They were still devotee.
Although their profession was prostitute, prostitution, still, they were
devotee. So we find from this narration of Çrémad-Bhägavatam that
many devotee prostitutes also went to receive Lord Kåñëa. So it does
not matter even if one is prostitute, she cannot be devotee. She can
be devotee also. So this man, Ajämila, contacted a prostitute. Däsé-
patiù ajämilaù nämnä nañöa-sadäcäraù däsyäù saàsarga-düñitaù.
And because, although he was born in a nice family, he contacted the
association of a prostitute, his sadäcäraù, his well-behaved life,
became lost.
Well-behaved life... Sadäcäraù and duräcäraù. Sadäcäraù means
those who are following the regulative principles, they are called
sadäcäraù. And those who are not following the regulative principles,
they are called duräcäraù. So here it is said that däsyäù saàsarga-
düñitaù. Being contaminated by the association of the prostitute, he
lost his life of well behavior. And what is that? How did he lose his
well behavior? Bandy-akñaiù kaitavaiç cauryair garhitäà våttim
ästhitaù. He accepted the profession of cheating, gambling. Bandy-
akñaiù kaitavaiç. Stealing, cauryaiù, and garhitäà våttim. Those are
condemned profession. Now these condemned professions have
become ordinary profession in the civilized society, but according to
the Vedic civilization, these things are condemned things. Cheating or
gambling, cheating and speaking lie, bandy-akñaiù kaitavaiç. And
stealing. These are condemned profession. But he adopted all these
things because he was associated with a woman for illicit sex.SPL SB6.1.19
LA 70
Däsé-pati means one who keeps woman; it is not married. He kept
one woman, däsé; therefore he was the husband of a däsé. He was
living with a woman who was not married wife. So a brähmaëa of the
name Ajämila who was husband of a kept woman, känyakubje dvijaù
kaçcid däsé-patir ajämilaù, nämnä nañöa-sadäcäraù. But he lost all
good qualification of a brähmaëa. That is the result of illegitimate
connection with woman.
So this point is very important, that if one is addicted to illicit sex life,
if one is addicted to meat-eating and if one is addicted in intoxicants,
then he is immediately fallen from the standard of human society.
(Hindi) The present state of Hindu society is so fallen because a
brähmaëa, in spite of his kad-äcära, he claims to become a
brähmaëa. Do you follow? The çästra says that as soon as you give
up your good habits, the behavior of a brähmaëa... The behavior
brähmaëa or... Just like it is stated in the Bhagavad-gétä, satya-çama-
dama-titikña-ärjavam, jïänaà vijïänaà ästikyaà brahma-karma
svabhäva-jam [Bg. 18.42]. So we have to select a brähmaëa by the
symptoms of his life, not that because he is born of a brähmaëa
family he remains a brähmaëa. No. He must continue the brahminical
qualification; otherwise he is not a... Nañöa-sadäcära. He is lost.
Sadäcära must be continued. This is the conclusion of the
Bhägavata….
When a man falls down, then he lives by this profession. What are
these? Bandy-akñaiù: gambling, cheating, and stealing. All these
abominable activities they adopt. And he does not think that "I am
doing something bad because I have no other means to maintain my
family." He gives the reason that "What can I do? I have to maintain
my family, so somehow or other I must get money." So there is a
practical example in Patna high-court. I do not wish to name, but
there was a big high-court judge. He was taking bribe, and he was
detected one day. When he was just to deliver one judgment, the
chief judge called him and he asked him that "You immediately resign
on health condition and go away." But when his friends asked himthat "Why
you were doing so?" he replied that "I have got expenditure,
ten thousand rupees per month, and I get only four thousand. What
can I do?" So the... (the door opens) (aside:) Come on. Just see
practically. Even a high-court judge, because he has to spend more
than his income, he adopted these vile means of living. The trend of
modern civilization is like that. They unnecessarily increase their
expenditure and adopt these all vile means. SPL SB 6.1.19 BOM 70
This Känyakubja is still there. It is now known as Kanauj, within the
division of Kanpur. It is very old city resided by brähmaëas especially.
Still, in that city the most inhabitants are brähmaëas. Just like Nadia,
Navadvépa. It was formerly, even in Caitanya Mahäprabhu's time,
inhabited by brähmaëas, learned scholars. So similarly, in northern
India this place, Kanauj, since very long, long time, it is a very
celebrated place. Now this place is very much famous for
manufacturing perfumes, rosewater, scented attars, like that. …
He liked that prostitute, and later on, he remained with her, and he
had very good wife, very respectable family, brähmaëa, but he forgot
everything. Therefore it is said, nañöa-sadäcäraù: "He lost all
brahminical qualification." So he was so much trained up, and still, by
seeing the sex behavior of a çüdra and çüdräëé, he fell down long,
long years ago. Now these things are very common affair. How the
young man can be saved? It is very difficult. Therefore Çré Caitanya
Mahäprabhu has given one panacea: "Chant Hare Kåñëa." That can
save you. Otherwise it is very difficult. Harer näma harer näma harer
nämaiva kevalam, kalau nästy eva nästy eva... [Cc. Ädi 17.21]. By
practicing the tapasya and yoga and... Nothing will help you, because
the age is very fallen. He especially mentioned, kalau nästy eva nästy
eva nästy eva gatir anyathä. Otherwise one cannot...
So he lost all sadäcära. Känyakubje dvijaù kaçcit. Kaçcit, kaçcit
means "some are..." Every brähmaëa was very elevated. One,
somebody, kaçcit. Kaçcid däsé-patiù. And why he fell down? Because
he married one maidservant, prostitute. The prostitute class, you will
find in the history of India, but they are a class, a low-class woman.
Otherwise, in gentleman class or higher class, namely the
brähmaëa,kñatriya, and vaiçya, it is not possible to mix freely. That is not
possible. They still, in respectable families, the young girls, they are
not allowed to go out, not to mix with any... The first young man, this,
her husband, when the father-mother selects, then... This is the
process. So prostitution was existent. Now I do not know what is the
position. But in the low class, däsé-pati, maidservant, sweeper,
maidservant. One could mix and have the advantage of prostitution in
the lower class, not in the higher class. So therefore it is stated that
kaçcid däsé-patiù, däsé-pati. Not the married wife, but däsé-pati, a
maidservant. And his name was Ajämila. Däsé-patir ajämilaù nämnä.
So what was his condition? Nañöa-sadäcäraù. He had no..., he lost all
the sadäcära. Sadäcära, these are the sadäcära: to rise early in the
morning, to take bath, attend maìgala-ärätrika, and chant Hare Kåñëa
mantra, read books, Vedic literature, and then prasädam—always
some prescribed duty for Kåñëa consciousness. That is called
sadäcära. So Ajämila, on account of this association of this
prostitute, he lost all good qualities, sadäcära, and then he took all
abominable professional for earning money. That will be described
next verse. SPL SB 6.1.21.CHI 75
A çüdra, actually those who are by qualification çüdra... Çüdra means
lamentation, simply changing. They accept something, and then they
find it useless, and they lament. The so-called scientists,
philosophers, they're all çüdras because they say, "We have
discovered something," and after few years, "Oh, it is now useless."
Another theory. Çüdra. So çüdra cannot give you any education. That
is not possible. Education has to be taken from brähmaëa. That is the
Vedic system. Brähmaëa is the teacher because they are trained up—
satya çama damo titikña ärjavam, jïänaà vijïänam ästikyaà brahma-
karma-svabhäva-jam [Bg. 18.42]. Therefore in India still, not in the city
but in the village, the brähmaëa is accepted as teacher, natural
teacher. …
So brähmaëa should not charge anything, but they can take charity.
So the students, they would bring charities naturally. This was
brähmaëa's profession. They would not charge anything, but hisdisciples,
students, would beg from door to door and bring. That is
gurukula. Gurukula. Gurukula means every student should go to
gurukula and learn to become very simple and obedient and self-
controlled and learn how to address every woman as mother. This is
guru..., from the very beginning. They would go every home. Small
children or big children, they will address, "Mother, give us some
alms." So every woman will give, and they would bring it to guru. And
that is guru's property, not because he has begged this thing from
somebody, it has become his property. No. It is guru's property. This
is called brahmacäré gurukula, to gives one the training.
So when he's trained up nicely, humble, self-controlled, educated,
then his second birth, second birth by Vedic knowledge. Janmanä
jäyate çüdraù saàskäräd bhaved dvijaù. Saàskära, reformatory. He
has become humble, meek, well-versed in çästra. When these all
qualifications are there, then guru says, "Now I recognize you."
Upanayana. Upa means near, and nayana means bringing. So
gradually the spiritual master brings him nearer. Then, when he's
actually trained up, then it is called... The sacred ceremony,
upanayana, means he has now come nearer to understand Vedic
knowledge. Then he studies Vedas, dvija. When he is initiated, then
his studying of the Vedas... Veda-paöhäd bhaved vipraù. So after this
dvija, second birth, he studies Vedas. And when he's well versed in
Vedas he is called vipra. Then, by studying Vedas, when he
understands Kåñëa... Vedaiç ca sarvair aham eva vedyam [Bg. 15.15].
In the Bhagavad-gétä it is said what is Vedic study. Vedaiç ca sarvair
aham eva vedyam [Bg. 15.15]. Vedic study means to understand
Kåñëa. That is Vedic study. If he does not understand what is Kåñëa,
then he's useless. Çrama eva hi kevalam….
So let us get admission by Caitanya Mahäprabhu: kåñëas tu
bhagavän svayam [SB 1.3.28]. Yäre dekha täre kaha kåñëa-upadeça
[Cc. Madhya 7.128]. Caitanya Mahäprabhu's, this Kåñëa
consciousness movement propagana, what is this propaganda? He
says that "Every one of you become guru." He wants not rascal
imitation guru but real guru. That He wants. Because people are in
darkness, we require many millions of gurus to enlighten them.Therefore
Caitanya Mahäprabhu's mission is, He said, that "Every one
of you become guru." Ämära äjïäya guru haya tära ei deça. You
haven't got to go foreign countries. Wherever you are, you teach;
become guru. It doesn't matter. Ei deça. He says, ei deça. If you have
got power, you can go other country, but it doesn't require. In
whichever village, whichever country or town you are, you become a
guru. This is Caitanya Mahäprabhu's mission. Ämära äjïäya guru haya
tära ei deça. "This country, this place." So, "But I have no qualification.
How can I become guru?" There is no need of qualification. "Still I can
become guru?" Yes. "How?" Yäre dekha täre kaha kåñëa-upadeça:
[Cc. Madhya 7.128] "Whomever you meet, you simply instruct what
Kåñëa has said. That's all. You become guru." Everyone is very
anxious to become guru, but rascal does not know how to become
guru, a simple thing. So many gurus come from India in this country,
all rascal, but they will not speak what Kåñëa has instructed. Maybe
for the first time this has begun in Kåñëa consciousness. Otherwise
all rascals, they instructed something else, some meditation, this,
that, all cheating.
Real guru is he who instructs what Kåñëa has said. It is not that you
maufacture your teaching. No. That is Caitanya Mahäprabhu. There is
no need of manufacturing. The instruction is already there. You have
simply to say, "This is this." That's all. Is it very difficult task? Father
said, "This is microphone." A child can say that "Father said this is
microphone." He becomes guru. Where is the difficulty? The
authority, father, has said, "This is microphone." A child only can say,
"This is microphone." So similarly, Kåñëa says that "I am the
Supreme." So if I say, "Kåñëa is the Supreme," where is my difficulty,
unless I cheat others to become the Kåñëa or the Supreme? That is
cheating. But if I say the simple truth, that "Kåñëa is the Supreme
Personality of Godhead. He is the proprietor of everything. He is to be
worshiped," then where is my difficulty?
So that is our mission. All of you who have come to Kåñëa
consciousness movement, that is our request, that you, all of you,
become guru but don't speak nonsense. That is request. Simply
speak what Kåñëa has said. Then you become brähmaëa. You'll beguru, and
everything. SPL SB 6.1.21 HON 76
Sad-äcära. Sad-äcära, just like we are teaching sad-äcära, rise early in
the morning, taking a bath, change your cloth, wash your mouth, and
then go to the Deity room and have maìgala arotika, then study, so
many, so many..., simply sad-äcära. Sad-äcära means, sat means
"that will exist," and äcära means "behavior." Sad-äcära So here it is
said that Ajamila, he became the husband of a prostitute. It is not the
sastric injunction. You can become husband, but not the husband of
a prostitute. Then your life is finished. Nañöa sad-äcära. You will be
lost all... Therefore so much stress is given that wife should be
chaste and husband should be very well behaved, then life will be
successful. SPL SB 6.1.25 HON 76
6.1.22
Prabhupäda: So this is very important point, Çukadeva Gosvämé
says. This is authority, that nañöa-sadäcäro däsyäù saàsarga-
düñitaù. As soon as there will be contamination of illicit sex life, he
will be bereft of all good character, this basic principle. And the whole
world is now encouraged in that way. So how we can expect good
character from the modern man? There is no possibility, if we accept
this statement of Çrémad-Bhägavatam given by Çukadeva Gosvämé,
nañöa-sadäcäro däsyäù saàsarga-düñitaù. So Ajämila, being
contaminated by that illicit sex life with a prostitute, he lost all his
brahminical qualifications and gradually he was in need of money.
Just like the other day I gave you the instance of a big high-court
judge, because he was also of that type. I know his private character.
He was most debauched and therefore he wanted money, ten
thousand rupees per month. And in spite of his position as a high-
court judge and getting four thousand, five thousand salary, he could
not check from his falldown. So this is natural. If you indulge in illicit
sex life and naturally other things, intoxication, gambling, then there
will be no limit of expenditure. And to meet all those expenditure one
has to adopt cheating or stealing. These processes has to be….The only
attraction is family, kuöumba. So for the sake of maintaining
family, he was committing all kinds of sinful activities.
So there was one Ajämila at that time, but you will find many Ajämilas
like that at the present moment because it is the age of Kali. There
was one Rävaëa. In the dress of a sannyäsé he kidnapped Lord
Rämacandra's wife, and nowadays you will find many Rävaëas like
that. You see? The so-called sannyäsés, their business is to... This
tendency is always there, but according to the age, sometimes it is
very prominent and sometimes not so prominent. …
SPL SB 6.1.22 IND 70
“That fallen brähmaëa of the name Ajämila was giving trouble to all
other men by forcibly arresting them, cheating them by gambling with
weighted dice, or by directly plundering someone. Thus he used to
earn his livelihood to maintain his family by giving trouble and pain to
others."…
Bibhrat, we have to maintain our body. This is called bibhrat. That is
necessary. We have got this body in this material world. This is not
spiritual world. In the spiritual world there is no necessity of
maintaining the body. The body is spiritual. As we have got here in
this material world, to maintain this body I require to eat, I require to
sleep, I require to satisfy my sense, and I require to defend—the four
necessities... Ähära-nidrä-bhaya-maithunaà ca. And spiritual body
means these four kinds of bodily demands, nil, no more. That is
spiritual life. That means no eating, no sleeping, no sex, and no
defense. The six Gosvämés in Våndävana, they practiced it. (sic:)
Nidrähära-vihärakädi-vijitau **. They conquered over sleeping, eating,
mating, and defending. Nidrä means sleeping, ähära means eating,
vihära means sex. Nidrähära-vihärakädi-vijitau. Conquered.
So this is the advancement of spiritual life. When we conquer over
these things, that means we have come to the spiritual platform. So,
so long we have got this material body, it is not possible, but try to
minimize. …
So this dvija, as soon as he contacted a prostitute... Prostitute,
unchaste, puàçcalé. Another name is puàçcalé. Those who are, Imean to say,
moved by another person, they are called puàçcalé.
They become captivated by another person. So they, another name is
prostitute. So this dvija, although he was initiated to make further
progress to become brähmaëa and Vaiñëava, in the middle, he
contacted one prostitute. Young man, he became a victim. Therefore
kaçcid däsé-patiù, contacted and remained as husband, wife, or
friend. So by the contact of this prostitute, the result was nañöa-
sadäcära, he became lost of all gentle activities. Nañöa-sadäcära.
Sadäcära means... Sat means gentle, and äcära means behavior,
gentleman's behavior. What is that gentleman's behavior? That we
teach, that "You don't take meat, don't have illicit sex, no gambling, no
intoxication, rise early in the morning, take bath, chant Hare Kåñëa,
attend maìgala-ärätrika." These are called sadäcära. So on account of
his contact with this prostitute, although he was born in a brähmaëa
family and he was reformed up to the point of initiation, he fell a
victim. And as soon as he fell victim to that prostitute, nañöa-
sadäcära. Däsyäù saà... Why sadäcära, why he should lose? Däsyäù
saàsarga-düñitaù. Because he is associating with this prostitute,
therefore the next sequence is that he should be bereft of all gentle
behavior.
Therefore to create a first-class man, it requires great endeavor. It is
not that you go to a school, colleges, and learn and smoke and do all
nonsense, and you become elevated. It is a fourth-class, fifth-class...
The modern educational system is producing not only fourth... Fourth
class is also gentle, fifth-class, sixth-class. Fifth-class, sixth-class...
The education means... What is the education? What is the symptom
of education? That is described by Cäëakya Paëòita, mätåvat para-
däreñu. The first educational symptom is that except one's own wife,
any woman is mother. This is the first symptom of education.
Mätåvat para-däreñu para-dravyeñu loñöravat. And other's property
and money is just like garbage in the..
So paöhana-päöhana yajana-yäjana däna-pratigraha. So we require
some income for our maintenance. So this was the brähmaëa's
business. There is no question of doing some business or making
some profession or going to the office or going to the factory. This isnot
brähmaëa's business.
Then kñatriya, next, second-class man. So what is his livelihood? His
livelihood: to take tax. The kñatriyas were entrusted certain villages,
that "You look after these villages, that the people are becoming well
behaved." So kñatriya's business was to see whether brähmaëa is
actually acting as brähmaëa, a kñatriya actually acting as kñatriya.
This was the ruler's business to see. And to see that nobody is
unemployed, nobody is a devil's workshop. Because if you have no
business, no occupation, then your brain will plan something. This
plan is cauryam and cheating. They had no opportunity to plan all
these things. So kñatriya's income is to take some tax. What is that
tax? Not in money. But people are engaged in agricultural work, so
whatever he has produced, he gives twenty-five percent to the ruler.
That's all. That includes income tax, this tax, that tax. No more tax.
"Take. Whatever I have got, you take twenty-five percent." So this is
kñatriya's occupation, second class.
And the third class, vaiçya. Vaiçya means produce food grain, kåñi,
agriculture, not produce food in the slaughterhouse. No.
Slaughterhouse, even the sixth-class, seventh-class men... They did
not know how to produce food, how to live. That means the
aborigines in the jungle. They were hunting one animal, then eating,
not that civilized nation, organized slaughterhouse. Oh, how horrible it
is. If you want to eat an animal, then you go to the jungle, kill one
animal, and eat. The government is not going to maintain a
slaughterhouse for you. You see? This is the civilization. So our
eatables should be food grains—kåñi-go-rakñya—and milk. Kåñi
means by agriculture process you can produce fruits, flower,
vegetables, then rice, wheat, and pulses, and you have got milk. Then
where is your want, scarcity? This is civilization….
And below the fourth-class man, means fifth-class, the fifth-class
man, the jungle man, by hunting, like that. But this class of man, that
they do not accept any of these livelihood means, but they cheat you,
cheat you. That we will find now, so many cheaters in big, big cities,
and so many pickpockets, so many thieves, rogues, and now the
present society is perplexed, "Crime, Why and What to Do?" You
aremaintaining sixth-class, seventh-class men. Your education is meant
for that. Why you are afraid of crimes now? This is the result. Now
enjoy the result. As you reap so you..., as you sow, so you reap.
Therefore this movement is specially meant for making first-class,
second-class men at least. Or even third class, fourth class. But what
is this? You are producing sixth-class, seventh-class, tenth-class men,
and you expect that there will be no crime, people will be happy, it will
be peaceful? That is not possible. If you want to be happy, peaceful,
then you must take this movement, Kåñëa consciousness, and try to
create at least a group of men first class. Just like we are doing that.
People will see their behavior, their character, their mode of life, and
at least they will be attracted.
So this man, Ajämila, on account of his association with a prostitute...
That is illicit sex. Sex means with married wife. That's all. So this is
the first falldown. Then he lost his all gentle behavior, and then he
came to this platform, bandy-akñaiù kaitavaiç cauryaiù. So as soon
as one become fallen down from the standard of gentle life, they
must take to this profession. There is no other alternative. You
cannot check it. This is natural falldown, one after another….
Bandé means now especially in the United States, nobody goes out at
night. No gentleman goes out at night. In our Brooklyn temple nobody
goes out at night. Just see. America is so advanced in civilization,
and the result is that one cannot go on a street at night. In India it is
so poverty-stricken. Still, even in villages, they are freely moving, man,
woman, at dead of night. They know there is no danger. Still, although
they are so poverty-stricken now... You will be surprised that in 1942
there was an artificial famine created by the government. People
suffered starvation, and poor men, they died out of starvation. But
there was no report of stealing. No report. One American gentleman
went there, "If this is the condition in our country, there would have
been revolution. And these people do not even steal others'
properties, dying starvation." Lonely man is going. He will arrest him,
"Give me whatever you have got. Otherwise I will kill you." So this is
bandé.And next business was gambling, dice playing, bandy-akñaiù.
Everything was there. It was... Of course, these historical incidences,
and, some thousands and thousands of years ago happened. But
because it is material world, these things were there at that time also.
Now it has increased. Kali-yuga means it has increased. The same
thieves, cheater, everything were there at that time. It was rare
incidences. But now it has become daily affair due to the Kali-yuga.
So his business was kaitavaiù. Kaitavaiù means cheating. Cheating.
Now what kind of cheating? The cheaters will round, surround one
man, and he says, "Have you seen some gold lump falling down? I
have seen. One is lost." Then another man will come, "Sir, I have got
this gold lump. If you pay me something, I will give you." But that is
not gold, actually, but he creates a situation that "Somebody lost his
gold lump. Now he has got. He wants to sell me. All right, I give you
ten rupees. Give me." (laughter) This is called kaitavaiù. I know some
things. (laughter) So bandy-akñaiù kaitavaiç cauryaiù, and then direct
stealing.
So these kind of profession is garhitäm, abominable. This is not
human civilization. But this has become a common thing. Garhitäà
våttim. Våttim means occupation. So if you become first-class man,
you have occupation, that paöhana-päöhana yajana. If you are
second-class man, you have got your occupation. If you are third-
class man, the kåñi-go-rakñya. If you are fourth-class man, then serve
other. If you are fifth-class man, then go to the jungle and hunt some
animal and eat. Then these persons, they, cheating, stealing, these
are the occupation of the tenth class, eighth class, like that. This is
not honest. So if you produce such tenth-class and eighth-class and
seventh-class men, then how you can expect without crime in the
society? That is not possible. So we should know that this is the
defect of civilization, that by education, by practice, by examples we
are simply creating eighth-class, tenth-class of men, so there cannot
be any peace. Therefore the human society must take this Kåñëa
consciousness movement and teach people at least how to become
second class, third class, if not first class. But there must be first-
class men, second-class men. Then everything, social affair, politicalaffair,
will go very smoothly, without any trouble. Otherwise you have
to meet with this class of profession, stealing, cheating, and so on.
SPL SB 6.1.11 CHI 75
So in this way, Ajämila, he practiced this unfair way of livelihood,
bandy-akñaiù kaitavaiç cauryair garhitäà våttim ästhitaù. So våtti
means livelihood. If one adopts abominable livelihood, there is no, I
mean to say, hope of spiritual advancement. Finished. …
In this way the next stage is, as soon as he lost all sadäcära, then his
profession became bandy-akñaiù kaitavaiç cauryair garhitäà våttim
ästhitaù. Bandy-akñaiù. Just like it is very common thing, nowadays
especially, that as soon as you find somebody solitary: "Yes, what you
have got? Give me. Otherwise I shall kill you. Here is knife." This is
called bandy-akñaiù. Arrest somebody and take whatever he has got.
This is called bandy-akñaiù. And kaitavaiù, cheating: "I shall give you
this. I shall..." There are so many cheating processes. Bandy-akñaiù
kaitavaiç cauryaiù. Cauryaiù means stealing. Cauryair garhitäm. All
these are condemned things. Våttim ästhitaù. He became situated in
this profession for earning his livelihood. Because he lost sadäcära,
he must be coming... You'll find this. As soon as there is no sadäcära,
people will be addicted to all these means. Any way get money.
Bandy-akñaiù kaitavaiç cauryair garhitäà våttim ästhitaù. Why? Now,
bibhrat kuöumbam. He is thinking that "I have to maintain my family,
my children, so any way I must get money." So bibhrat kuöumbam.
Kuöumbam açuciù, unclean. This is unclean method, açuci. And
yatayäm äsa dehinaù. And as soon as one takes all this profession, it
means his business will be to give trouble to the all living entities.
Yatayäm äsa dehinaù. Dehinaù means one who has accepted this
material body. So he will not hesitate to kill anyone because he is
practiced to give pains and misery to other living entities, and what to
speak of killing animals under the plea, "The animal has no soul"?
This rascaldom will go on.
So the civilization is how to make human being elevated to the
standard of becoming a brähmaëa, dvija. And if one dvija falls down
by bad association, especially by prostitution, then he comes to this.This is
the Ajämila's life. SPL SB 6.1.22 HON 76
6.1.23
Just see. One man, simply saw with lusty desire to a young woman,
he was rejected. And one man has his wife pregnant, He adored him,
"That's all right." So sex life is not forbidden in this movement but
hypocrisy is forbidden. If you become hypocrite, then there is no
(indistinct). That is Caitanya Mahäprabhu's teaching. Choöa
Haridäsa, he represented himself as a brahmacäré and he was
looking after a young woman. Then He understood, "He is a
hypocrite. Reject him." And Çivänanda Sena, he was gåhastha,
gåhastha must have children. What is wrong there? He said, "Yes. My
remnants of foodstuff should be given." This is Caitanya
Mahäprabhu's movement. So our request is, don't be hypocrite. There
are four äçramas: brahmacäré, gåhastha, vänaprastha, sannyäsa.
Whichever äçrama is suitable for you, you accept, but sincere. Don't
be hypocrite. If you think that you want sex, all right. You marry and
remain like a gentleman. Don't be hypocrite. This is Caitanya
Mahäprabhu's movement. He did not like hypocrisy. Nobody likes.
But for a person who is seriously engaged in Kåñëa consciousness
movement, for him sex life and material opulence is not very good.
That is Caitanya Mahäprabhu opinion. Paräà paraà jigamiñor bhava...
Niñkiïcanasya bhajanonmukhasya paräà param... Therefore
voluntarily Caitanya Mahäprabhu accepted sannyäsa. He was very
nicely situated in his family life, and He was family man, He married
twice. One wife died and He married again. So Caitanya Mahäprabhu
taught us not to become, but when He took sannyäsa He was very,
very strict. No woman could come very near to Him. From distance.
This is Caitanya Mahäprabhu's teaching.
So you have to follow strictly the rules and regulations if you are
serious. This is Caitanya Mahäprabhu's movement. SPL SB 6.1.22
HON 76
Evaà nivasatas tasya lälayänasya tat-sutän. Tat-sutän. Here it is not
stated that it is Ajämila's son. The tat-sutän means the children wereof the
prostitute. Because she was not married, therefore that woman
did not belong to him. Just like a land you possess. The production
goes to the possessor of the land, not to others. Therefore, because
the prostitute was not married to Ajämila, her sons were not Ajämila's
sons. They were all sons of the prostitute. Therefore, at least still in
India, a prostitute's son has no position in the society. SPL SB 6.1.22
IND 70
So his living condition was cheating and stealing and forcing others
to snatch away some money. This was his living condition. So he was
thinking, "I am very happy. I am begetting children..." Lälayänasya tat-
sutän. Every year, one children, and getting money by cheating others,
and living very peacefully. But the time factor was waiting, according
to one's duration of life. So when añöäçéti, eighty-eight years
reached, his death was imminent. Käla. Käla means death. So he did
not know that time and tide waits for no man. When time will come,
death, then all this my paraphernalia will be taken away. I am very
proud of my wealth, prestigious position, family, society. Everything is
all right. But what about your death? Do you think that any day death
will come and it will take everything, what you possess?
In the Bhagavad-gétä it is said that måtyuù sarva-haraç cäham [Bg.
10.34]. We are accumulating so many things, big, big buildings, big,
big estate, big, big bank balance, big, big family. That's all right, but
what is the guarantee that we will be able to enjoy this? That they are
not thinking. And it is a fact that death may come at any moment.
Especially nowadays. So you... There is no guarantee. Even in your
ordinary life you are going by the car, there may be accident. "Maybe"
not. They are taking place. So many people are dying. He does not
expect that "I am going to office. I shall be killed." In aeroplane
crash... So there is no guarantee. Any moment we can die. But we are
not thinking..., because they have made this theory, "There is no life
after death. So enjoy. Enjoy life as far as possible." But that is not the
fact. After death, we will have to accept another body. Tathä
dehäntara-präptiù [Bg. 2.13]. But they try to forget it. And the
argument they put forward, that "Even I get one body next life, I shallforget
this life. So what is the wrong? Let us enjoy." This is called life
of ignorance, passion. But this is not the proper life.
So yesterday we discussed the different grades of life: first class,
second class, third class, fourth class, fifth class, sixth class. So this
kind of life, without any responsibility and carried away by the waves
of time, is the tenth-class life. This is tenth-class life, ignorance. So
Bhaktivinoda Öhäkura, he sings one song, miche mäyär boçe, jäccho
bhese', Khäccho häbuòubu bhäi: "By the waves of mäyä you are being
carried away, and häbuòubu, sometimes being drowned within the,
under the water, and sometimes rising, floating on the water." This is
our life, material life. We are being carried away by the waves of
nature. Prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù [Bg. 3.27].
And sometimes... Just like in the waves of water you will find many
straws and vegetables and leaves, they gather together. You will find.
And again, by another toss, they are separated. One straw goes this
way, another straw, leaf, goes this way, no combination. Similarly, we
are, gathering together: society, friendship, love, community, society,
and so on, so on, nationality, family, sons, daughters, wife. The same
thing: the waves of water gathering together the straws, leaves, and
other, and another wave, finished. All society, friendship, love,
children, wife, everything, national—finished. This is going on. Bhütvä
bhütvä praléyate [Bg. 8.19].
In the Bhagavad-gétä it is said, bhütvä. Bhütvä means taking shape in
some particular type of body. SPL SB 6.1.23 CHI 75
But why one should take unfair means for maintaining family? This is
culture. This is culture. So but nowadays they have manufactured.
"Necessity has no law." "I require money, so somehow or other I must
have it. Let me adopt this means, that means." No. So evaà nivasatas
tasya lälayänasya. The lälayänasya tat-sutän. So without
understanding what is the duty of human being, because he is fallen,
so we should not bother for maintaining our family and children till
the time of death. SPL SB 6.1.23 HON 76
6.1.24Out of them, tesam tu yo avamaù, the youngest child, youngest child
was named as Näräyaëa. Tasya pravayasaù puträ daça teñäà tu yo
avamaù . Bälo, "a boy," näräyaëo nämnä, "his name was Näräyaëa."
Pitroç ca dayito bhåçam. Naturally the youngest child becomes very
favorite to the parents. So this Ajämila was very much attached to the
youngest child. Sa baddha-hådayas tasminn arbhake kala-bhäñiëi.
The youngest child, naturally... This is the attraction of family life.
When a small baby smiles, immediately the father, mother and
relatives become attracted. When the child begins to talk broken
language, they enjoy. Unless this attraction is there, it is not possible
to raise the child with affection. That is natural. That affection is even
in the animals. You'll find a dog, even a tiger, everyone. That affection
is there in the every... Monkey. I have seen it practically. In Kanpur I
was staying in a room, and one monkey came with a child, and the
child somehow or other entered into the window through the bars and
the mother became mad. She thought, "My child is gone." She
became mad. So somehow or other, again I pushed that monkey out
of the bars, and immediately she embraced the child and took away.
Just see. The affection is there. SPL SB 6.1.22 IND 70
So a small child of very old man, because when the child, baby, is
within two, three years, they are taken care of especially by the
parents. And the youngest son, when the child is two, three years,
naturally he is youngest. So youngest is taken more care. Sneha,
affection, is compared with oil. Sneha means oil. So affection is just
like oil. Why? Now, you put oil in the ground, it will glide down where
there is slope. So generally, the affection goes down to the youngest
child. The particular point in this connection is pravayasaù.
Pravayasaù means very old. Yes, he was eighty-eight years old. So
this child might be three years or two years, less than three years.
That means when he was eighty-five or eighty-six he begot a child.
This is the purpose, to point out. This is family life. He is going to die
after one or two years, and still, he is begetting child. Therefore this
word is used, pravayasaù. This is not proper life that up to the point
of death one has to beget a child. This is animal life. Human life,maximum
fifty years, that's all. After that, by force, païcäçordhvaà
vanaà vrajet, give up this family life. And if you don't give up, then you
remain and go on begetting children. Yan maithunädi-gåhamedhi-
sukhaà hi tuccham [SB 7.9.45]. What is the happiness of this
gåhamedhé life, attached to family life? The only happiness is this
sex, that's all. Otherwise there is no happiness. They are working day
and night. Therefore, at the present moment the tendency is to kill the
child. Because to enjoy sex life means there must be pregnancy. But
when there is pregnancy, either illicit or..., legal or illegal, the child-
bearing, the giving birth to the child, then taking care of it, then
growing, raising, feeding him, education—so many troubles there is….
So when one is fully equipped in knowledge, then he asks his wife to
go to home to be taken care of by the elderly children, and he
becomes a sannyäsé. This is called varëäçrama-dharma. This is real
purpose of life. Four varëas, four classes of men, up to fourth class,
not up to tenth class. And then spiritual life: brahmacäré, gåhastha,
vänaprastha, sannyäsa. This institution is called varëäçrama-dharma:
four varëas and four äçrama. So when one is educated or trained up
by this varëäçrama institution, then his human life begins. Otherwise
he is animal. One who does not take to this varëäçrama-dharma, he
remains in the animal life. That is the Vedic system. So Caitanya
Mahäprabhu enquired from Rämänanda Räya, "What is the aim of
life?" Rämänanda Räya immediately replied that,
varëäçramäcäravatä
puruñeëa paraù pumän
viñëur ärädhyate panthä
nänyat tat-toña-käraëam
[Cc. Madhya 8.58]
The real purpose of life, goal of life, is to satisfy Viñëu. Viñëu, Lord,
the Supreme Lord, or Kåñëa. This is life, to become Kåñëa conscious,
to know Kåñëa, and try to satisfy Him. That is life.
So to enter into this elevated life, fulfilling the desire or the aim of life
is varëäçrama-dharma. Varëäçramäcäravatä puruñeëa paraù pumän,
viñëur ärädhyate. Viñëur ärädhyate, that is required, how to become
Kåñëa conscious or Viñëu conscious and to worship Him. So thatbegins
with this varëäçrama. So Caitanya Mahäprabhu, He knew that
this is Kali-yuga; it is very, very difficult to engage people strictly in the
varëäçrama-dharma. Actually it is difficult. Who is going... If you open
a varëäçrama college, there will be no student. Because they will
think, "What is this nonsense, varëäçrama? Let us learn technology.
We shall get good salary. We shall earn money." Yes. So Caitanya
Mahäprabhu immediately said, eho bähya, äge kaha ära. In this age it
is not possible, varëäçrama-dharma. So äge kaha ära: "If you know
something better than this, you say." So in this way Rämänanda Räya
recommended that karma-tyäga, sannyäsa, so many stages. And
Caitanya Mahäprabhu went on saying, eho bähya äge kaha ära: "This
is useless now. If you know better, then something, something." So
then at last—not at last, in the middle—Rämänanda Räya said that
jïäne prayäsam udapäsya namanta eva..., namanta eva, bhavadéya-
värtäm, sthäne sthitäù çruti-gatäà tanu-väì-manobhiù. The purport is
that all these processes recommended in the çästra, varëäçrama-
dharma, acceptance of sannyäsa, or other, karma-tyäga, miçra, karma
-miçra-jïäna... There are so many things.
So Kåñëa Caitanya Mahäprabhu said, eho bähya. But when he quoted
one passage from Çrémad-Bhägavatam, quotation... That is the
statement of Lord Brahmä,
jïäne prayäsam udapäsya namanta eva…
So here it is said, tasya pravayasaù puträ daça. So in his so-called
gåhamedhé life... That I was going to explain. Gåhamedhé life means
darkness. He will know simply how to beget child, that's all, up to the
eighty-fifth year. He is going to die next moment. So he is fortunate
that he named his son Näräyaëa. This is God's grace. This was done
—Kåñëa is so kind—because in his youthhood he was a devotee. Not
devotee; he was trying to become a devotee. Dvija, he was initiated.
We have begun his life that känyakubje kaçcid dvijaù. He was
initiated, but he fell down. Later on, he fell down in contact with a
prostitute. Therefore he lost his all qualification, and he was busy...
Instead of serving Kåñëa, he was busy in begetting children, up to the
eighty-fifth year. Therefore pravayasaù. Although he had made... The
last one is tenth. Although he had nine sons, still, at the eighty-fifthyear he is
begetting another. That is called kåpaëa.
tåpyanti neha kåpaëä bahu-duùkha-bhäjaù
kaëòütivan manasijaà viñaheta dhéraù
[SB 7.9.45]
Dhéra, one who is sober, he thinks that "What is the use of simply
begetting children? One, two, three, that's all. Let me engage now in
Kåñëa consciousness." That is dhéra, sober.
So we should not be like this Ajämila, go on begetting children,
children, children, children, up to eighty-fifth year. No. Teñäà yaù
avamaù. The most junior, the small, the latest edition, they are very
much fond, father and mother. It is said, bälo näräyaëo nämnä pitroç
ca dayito bhåçam. Pitroù, pitroù means parents, father and mother,
naturally, dayitaù, very merciful upon him than all other, bhåçam,
sufficiently. So the idea is that by God's grace, because in the
beginning of his life he engaged himself to be Kåñëa conscious, and
he was initiated, but later on... But the first assessment of his life,
that helped him that Kåñëa gave him the advice, "All right, you keep
your this youngest son's name Näräyaëa, because you will be
naturally attached to this boy and you will call him, 'Näräyaëa, please
come here. Näräyaëa, take your food. Näräyaëa, take your drink.' So
you will chant 'Näräyaëa.' " (pause) SPL SB 6.1.24 CHI 75
So he was engaged in maintaining the family. Everyone is engaged
like that. Cats and dogs also do that. It is not very extraordinary thing.
Sometimes they say, "It is my duty." Yes, it is duty, but the prime duty
is to solve the real problems: how to stop måtyu, janma-måtyu-jarä-
vyädhi [Bg. 13.9]. That we forget. Minor duties we take priority. That
is the present situation. They do not know that there is life after
death, and according to our karma, we are getting the next life. This
morning we were discussing, Kåñëa is always ready. Automatically it
is going on. Käraëaà guëa saìgo 'sya [Bg. 13.22]. As you desire
according to the contamination of different modes of material nature,
immediately the body's ready. Immediately after death.
So everyone is engaged in so-called duties but forget the real duty.
This is called mäyä. By the spell of mäyä we forget what is theobjective of
life, what is the aim of life. This is called mäyä. We are thinking this is our
duty. No. Real duty in the human form of life is here is a chance whether
you want to go to home to back to Godhead or again you want to go to hell,
the repetition of birth and death. That is your choice. … So this Ajämila, on
account of bad association with prostitute, he lost his character and he
became thief, cheater, somehow or other being punished. So in this way,
while he was maintaining his children and family, then the time of death
came. That will not wait, that "I have not finished my duty, family duty.
Please wait few years more." "Oh, that is not possible." So kälo... Atyagät.
Kälo atyagät mahän räjan añöäçéti äyuñaù samäù. He became very old,
eighty-eight years old, añöaçéti. Añöa means eight, açéti means eighty-eight.
In this way, añöäçétyä äyuñaù samäù. So at that time he had ten sons. Tasya
pravayasaù puträù. He begot so many children, number is ten. So putra, how
many? Daça, ten, ten children he had. Teñäà tu yaù avamaù. Out of the ten
sons, the youngest son, teñäà tu yaù avamaù bälaù, the child, näräyaëaù
nämnä, he kept the name Näräyaëa, Näräyaëa däsa, just like we give name to
an initiate. So this is his great fortune. He gave the youngest son the name
Näräyaëa. Naturally father, mother becomes affectionate to the youngest
baby. So by way of calling the young child, he was chanting "Näräyaëa."
This is very good system, that if you keep the name of your children
Näräyaëa, Govinda, Kåñëa, Räma, then you will get some chance to
chanting this Hare Kåñëa. Therefore in India still the system is they keep
some name which is with reference to Kåñëa. He has got thousands of
names, so you can keep one name so that you have the opportunity of
repeating, chanting the holy name of the Lord. So bälaù näräyaëaù sakåt,
pitroù ca dayitaà bhåçam. [break] SPL SB 6.1.24 HON 76

6.1.25
attracted by the child's broken language and awkward movements, very
attached, always taking care and enjoying the child’s activities

How was he being purified?

See purport, whole: Here it is clearly mentioned that the child Näräyaëa was
so young that he could not even speak or walk properly. Since the old man
was very attached to the child, he enjoyed the child's activities, and because
the child's name was Näräyaëa, the old man always chanted the holy name
of Näräyaëa. Although he was referring to the small child and not to the
original Näräyaëa, the name of Näräyaëa is so powerful that even by
chanting his son's name he was becoming purified (harer näma harer näma
harer nämaiva kevalam [Cc. Ädi 17.21]). Çréla Rüpa Gosvämé has therefore
declared that if one's mind is somehow or other attracted by the holy name
of Kåñëa (tasmät kenäpy upäyena manaù kåñëe niveçayet [SB 7.1.32]), one
is on the path of liberation. It is customary in Hindu society for parents to
give their children names like Kåñëadäsa, Govinda däsa, Näräyaëa däsa and
Våndävana däsa. Thus they chant the names Kåñëa, Govinda, Näräyaëa and
Våndävana and get the chance to be purified.

6.1.26
When Ajämila chewed food and ate it, he called the child to chew and eat,
and when he drank he called the child to drink also. Always engaged in
taking care of the child and calling his name, Näräyaëa, Ajämila could not
understand that his own time was now exhausted and that death was upon
him.

See purport, whole: The Supreme Personality of Godhead is kind to the

conditioned soul. Although this man completely forgot Näräyaëa, he was
calling his child, saying, "Näräyaëa, please come eat this food. Näräyaëa,
please come drink this milk." Somehow or other, therefore, he was attached
to the name Näräyaëa. This is called ajïäta-sukåti. Although calling for his
son, he was unknowingly chanting the name of Näräyaëa, and the holy name
of the Supreme Personality of Godhead is so transcendentally powerful that
his chanting was being counted and recorded.

Look up: reference in lecture to Narayana, LA, BG.

SB 6.1.27
When the time of death arrived for the foolish Ajämila, he began thinking
exclusively of his son Näräyaëa.

BJD-- Life flashes in front as one dies. One mentally takes shelter of idea of
what one is attached to in life. Therefore Ajamila thought of his son at time
of death. Aj was terrified when he saw the Yams. Called out to Narayana.
See purport: In the Second Canto of the Çrémad-Bhägavatam (2.1.6)
Çukadeva Gosvämé says:
etävän säìkhya-yogäbhyäà
svadharma-pariniñöhayä
janma-läbhaù paraù puàsäm
ante näräyaëa-småtiù
"The highest perfection of human life, achieved either by complete
knowledge of matter and spirit, by acquirement of mystic powers, or by
perfect discharge of one's occupational duty, is to remember the Personality
of Godhead at the end of life." Somehow or other, Ajämila consciously or
unconsciously chanted the name of Näräyaëa at the time of death (ante
näräyaëa-småtiù), and therefore he became all-perfect simply by
concentrating his mind on the name of Näräyaëa.
It may also be concluded that Ajämila, who was the son of a brähmaëa, was
accustomed to worshiping Näräyaëa in his youth because in every
brähmaëa's house there is worship of the näräyaëa-çilä. This system is still
present in India; in a rigid brähmaëa's house, there is näräyaëa-sevä, worship
of Näräyaëa. Therefore, although the contaminated Ajämila was calling for
his son, by concentrating his mind on the holy name of Näräyaëa he
remembered the Näräyaëa he had very faithfully worshiped in his youth.
In this regard Çréla Çrédhara Svämé expressed his verdict as follows: etac
ca tad-upalälanädi-çré-näräyaëa-namoccäraëa-mähätmyena tad-bhaktir
eväbhüd iti siddhäntopayogitvenäpi drañöavyam. "According to the
bhaktisiddhänta, it is to be analyzed that because Ajämila constantly chanted
his son's name, Näräyaëa, he was elevated to the platform of bhakti,
although he did not know it." Similarly, Çréla Véraräghava Äcärya gives
this opinion: evaà vartamänaù sa dvijaù måtyu-käle upasthite satyajïo
näräyaëäkhye putra eva matià cakära matim äsaktäm akarod ity arthaù.
"Although at the time of death he was chanting the name of his son, he
nevertheless concentrated his mind upon the holy name of Näräyaëa."

6.1.28-29
Ajämila then saw three awkward persons with deformed bodily features,
fierce, twisted faces, and hair standing erect on their bodies. With ropes in
their hands, they had come to take him away to the abode of Yamaräja.
When he saw them he was extremely bewildered, and because of attachment
to his child, who was playing a short distance away, Ajämila began to call
him loudly by his name. Thus with tears in his eyes he somehow or other
chanted the holy name of Näräyaëa.
Notes: remember story of devotee’s father seeing Yamadutas.

6.1.30
My dear King, the order carriers of Viñëu, the Viñëudütas, immediately
arrived when they heard the holy name of their master from the mouth of the
dying Ajämila, who had certainly chanted without offense because he had
chanted in complete anxiety.

BJD-- So liberal - he was chanting but only because of his son, but it was
taken as the glorification of the Lord.
Original question was how to save people from hell - so answer is now
coming. Inattentive chanting is so powerful!!!!

See purport, whole: Çréla Viçvanätha Cakravarté Öhäkura remarks, hari-

kértanaà niçamyäpatan, katham-bhütasya bhartur näma bruvataù: the order
carriers of Lord Viñëu came because Ajämila had chanted the holy name of
Näräyaëa. They did not consider why he was chanting. While chanting the
name of Näräyaëa, Ajämila was actually thinking of his son, but simply
because they heard Ajämila chanting the Lord's name, the order carriers of
Lord Viñëu, the Viñëudütas, immediately came for Ajämila's protection.
Hari-kértana is actually meant to glorify the holy name, form, pastimes and
qualities of the Lord. Ajämila, however, did not glorify the form, qualities or
paraphernalia of the Lord; he simply chanted the holy name. Nevertheless,
that chanting was sufficient to cleanse him of all sinful activities. As soon as
the Viñëudütas heard their master's name being chanted, they immediately
came. In this regard Çréla Vijayadhvaja Tértha remarks: anena putra-sneham
antareëa präcénädåñöa-baläd udbhütayä bhaktyä bhagavan-näma-saìkértanaà
kåtam iti jïäyate. "Ajämila chanted the name of Näräyaëa because of his
excessive attachment to his son. Nevertheless, because of his past good
fortune in having rendered devotional service to Näräyaëa, he apparently
chanted the holy name in full devotional service and without offenses."

6.1.31
The order carriers of Yamaräja were snatching the soul from the core of the
heart of Ajämila, the husband of the prostitute, but with resounding voices
the messengers of Lord Viñëu, the Viñëudütas, forbade them to do so.

See purport, para 1, end: The order carriers of Yamaräja have jurisdiction
over all sinful living entities, but the messengers of Lord Viñëu, the
Viñëudütas, are capable of punishing anyone, including Yamaräja, if he
wrongs a Vaiñëava.
See purport, end: During transmigration from one body to the next, the soul
is taken away by the order carriers of Yamaräja and put into a particular type
of hellish life (naraka) in order to become accustomed to the condition in
which he will live in his next body.

Notes: the suffering in hell prepares one to become an animal, worm, etc. in
one’s next life. EX: Krmibhojana, river of stool, etc. will become worm or
hog. EX: eating flesh, to become tiger.
SPL 6.1.25
6.1.25 Jaraöhaù våddhaù. So although he was very old, still he was enjoying
the child's play, pastimes, the same thing. Just like Mahäräja Nanda and
Yaçodä were enjoying the childish pastimes of Lord Kåñëa, the same thing
is pervertedly reflected in this material world. Father's affection, child's
activities. Because we are part and parcel of Kåñëa, the same thing you'll
find in the transcendental world…. Guest (3): No, but in Bhägavata there are
many çlokas interpreted by many teachers and... Prabhupäda: Those who
believe in Bhägavata, they do not interpret. Those who do not believe in
Bhägavata, they interpret. Guest (3): But its meaning has to be understood.
Prabhupäda: Meaning is clear. There is nothing to be understood. But the
rascals, they draw their own meaning. Just like Bhagavad-gétä. What is the
difficulty to understand this: … Nañöa-sadäcäro. But the Bhägavata says...
Now, at the present moment, there are so many so-called brähmaëas. They
have no sadäcära. Still they are passing as brähmaëa. Illicit sex, intoxication,
meat-eating—everything is there, but he is a brähmaëa. Is it not? Guest (5):
Eighty percent. Accepted by birth. Prabhupäda: But here Bhägavata says,
nañöa-sadäcära. As soon as... How? Däsyäù saàsarga-düñitaù: "Because he
is attached with a prostitute, he has lost all his qualifications." At the present
moment
to become attached to a prostitute is no fault. The society accepts: "Oh, that's
all... Young man goes to that." Does not mind. But he does not know that
this association will make him fall down to the lowest stage of human life.
And that is stated next, that he used to live on these principles—beg, borrow,
steal and gambling—and he was degraded. And how he was degraded? That
will be explained. So people do not take care of their çästras. They make
their own interpretation and therefore India's position is so fallen. They are
guided. The great åñis and great sages, they have given them guidance.
Vyäsadeva has given guidance. Lokasyäjänato vidväàçcakre sätvata-saàhitä.
It is stated. "People are rascals, fools. In order
to teach them nicely, this highest learned personality, Vyäsadeva,
created the Çrémad-Bhägavatam." Lokasya ajänataù. Ajänataù
means rascals who has no knowledge….
But here the process is, first is, you first surrender. Whatever you
know, nonsense, you give it up. First of all become blank slate. So I
was told by some authority, a very responsible man, that in Germany
there are musical institution. So when a student who goes there who
knows something about musical art, he is charged more. Is it a fact?
He is charged more. He is charged more because extra endeavor has
to be done to make him forget what nonsense he has learned.
Because this learning is all nonsense, so one has to take... Just like
so many people come. I have to talk so many hours to forget, to make
him forget what nonsense he has learned. So he should be charged
more, this student. And one who comes as blank slate... They have
accepted Kåñëa consciousness because they are blank slates. And in
India they think that they have learned so many things. Yes. They
have learned from Radhakrishnan, they have learned from Aurobindo,
they have learned from Vivekananda, the Ramakrishna, this, that, so
many nonsense—except Kåñëa. They have learned everything from
so many nonsense except Kåñëa. Now here there is so much
advertisement of Ramakrishna... Just see these American boys, they
do not know even the name of Ramakrishna in America….
They are increasing. Here, India difficulty—we have to make them
forget all nonsense he has learned. That is the difficulty. And here,
there in America I got all nice blank slates, and whatever I say they
accepted, and improvement is immediately there. And here the
people are coming to test me, to talk with me nonsense and waste
my time….
Prabhupäda: No, even they are aware, so many came and they are not
coming. Because the nonsense was stopped, they are, that "Oh,
Swamijé is..." They have not come. They want that whatever
nonsense they have learned, I have to confirm: "Yes, it is right." Just
like the Ramakrishna Mission says, "Whatever you do, it is all right," I
have to say that. Then I am good. And as soon as I say, "You arewrong,
nonsense, rascal. You do not know anything..." (laughter)
Satyaà bruyät priyaà bruyät mä bruyät satyam apriyam. You tell truth,
but it must be very palatable. If you say truth unpalatable, then you
will create enemies. But how can I do so in the spiritual knowledge?
Guest (7): In the Bhägavata (indistinct). I get up at four in the morning
(indistinct).
Prabhupäda: There is a proverb that "If you go to a prostitute, go in
the morning. (laughter) Not at night." In the morning you will see her
real beauty. Give some prasädam to the... All right. [break] Prasädam
should be taken in any condition. This dhoop is very nice, though. SPL
SB 6.1.22 IND 70
So he was very dear to the parents, innocent child, kala-bhäñiné,
talking broken languages, "mommy," "mama," that is very sweet. One
becomes attached to this voice: "Oh, how my child is talking."
Nirékñamäëa tat léläm. And the child is walking, the child is doing
something, coming to the mother, capturing. This lélä, this pastime,
nirékñamäëaù tan lélä mumude, it was very, very pleasing. Jaraöho
bhåçam. In this way, SPL SB 6.1.24 HON 76
So this is called material attachment. He is very much attached to the
child, but he does not know this will break. This attachment will not
endure. When the child is grown up, neither the father will have so
much attachment, nor the child will have so much... This is called
material world. But the same attachment is there in the spiritual
world. Just like mother Yaçodä. Mahäräja Nanda, he is attached to
Kåñëa. They are also enjoying the same way, but that enjoyment is
never broken. That is the difference. This attachment between father
and son or mother and son in this material world, it will not stay. It
will break, today or tomorrow. That is the nature.
Therefore in the Vedänta-sütra it is said, janmädy asya yataù [SB
1.1.1]. Wherefrom this attachment has come unless originally it is
there in the spiritual world? Originally, the same attachment... Just
like we have got attachment for our country, nation. Then attachment
between the servant and the master, attachment between friend andfriend,
attachment between father and son or mother and son, and
attachment between husband and wife or the beloved and the lover—
these five kinds of attachment are there in this material world. Çänta,
däsya, säkhya, vätsalya, mädhurya. So the same attachment is there
between Kåñëa and devotee,…
So in this way Våndävana means this attachment to Kåñëa. Central
point is Kåñëa, but the varieties of attachment, they are the same.
The only difference is that this attachment centering round Kåñëa is
never broken. If you love Kåñëa as your child, just like Ajämila is
loving his youngest child so much, similarly, if you love Kåñëa, then it
will continue eternally. You will enjoy. It is enjoyment, änanda. The
father is seeing that the small child is trying to walk and trying to talk
with the father in broken language, and he is observing very minutely,
and mumude, he was enjoying. So you can have the idea of
enjoyment. Not idea. Everyone has got practical experience. So if
enjoyment continues perpetually, just imagine what is that life. And
you are enjoying, but if it is broken halfway, then it is very painful.
So if you want this permanent enjoyment, eternal... We are all eternal.
We want everything eternally existing. If you want that, then you place
your love in Kåñëa….
Therefore the çästra says that this human form of life is not meant
for running after this false thing. They must understand what is
reality. And how to attain that reality? Exactly in the same way:
intelligent man knows that "This is my diseased condition. How to get
out, achieve that healthy condition? Because I am eternal." Na
hanyate hanyamäne çarére [Bg. 2.20].
So it is possible even by Ajämila. That is the story we are now trying
to understand. Simply we have to accept the association of realized
soul. Then it is possible. There is no hopelessness. Anyone can attain
the spiritual perfection. Satäà prasaìgän mama vérya-saàvidaù.
Therefore Caitanya Mahäprabhu has recommended,
sädhu-saìga, sädhu-saìga—sarva-çästre kaya
lava-mätra sädhu-saìge sarva-siddhi haya
[Cc. Madhya 22.54]So our aim of life should be how to associate, how to
keep
association with devotee. Then everything will be possible. And as
soon as we give up the association and we associate with mäyä, then
our life is finished. Always remember this. Caitanya Mahäprabhu was
enquired by a devotee that "What is the business of a devotee? How
he will make progress without any difficulty?" So Caitanya
Mahäprabhu said in two lines that asat-saìga-tyäga, ei vaiñëava-
äcära: [Cc. Madhya 22.87] "A Vaiñëava should always avoid asat,
materialistic person, always avoid the association.' Asat-saìga-tyäga.
But matter is asat, not permanent. So those who are attached to the
material world, they are called asat. Satäà prasaìgät, one should
associate with sat, means those who are in spiritual advancement.
SPL SB 6.1.25 CHI 75
So the youngest child was very dear. Everyone sneha. Sneha is,
another meaning of sneha is oil, liquid. So sneha means affection. So
this sneha word is used that there is a liquid, how you say, goes to
down. Liquid does not go up. Slow. Similarly, we have got some
affection, the affection goes to the lowest. Therefore father and
mother's affection generally goes to the youngest. So here also
Ajämila, although he's a cheat, he's a rogue, he's a thief, he has
learned all the bad quality, but still the sneha, the affection, that is not
lost. So this is natural. Similarly, we have got a natural feeling for
Kåñëa. If you study thoroughly, that is called meditation, that "Whom I
love." Say for the first time, I love my body. If there is some danger I
try to protect myself from the danger. That means I love my body. So
the next question will be: "Then why don't you love a dead body?"
Suppose your wife or husband, you love, because the husband and
wife is in the body, dehino 'smin yathä dehe [Bg. 2.13]. So I love the
body because the spirit soul is there. This is right conclusion.
Otherwise who is going to love a dead body? Nobody. Now if wife's
husband has died, son has died, he's crying. You can say that "Why
you are crying?" "Oh, my son is gone, my husband is gone." "Nobody
gone. It is lying here." "No, no, no. He's not." So after death we
understand that this dead body is neither my husband nor my son.Late
experience. But in the beginning there is no such experience.
That is called illusion. He's understanding that this dead body is not
neither my father, nor my husband, nor my son. He's different from.
That is practical example. Otherwise why not take the dead body of
your husband or son and keep it? No. That is not possible.
So it is clear that the soul is different from the body. But because we
are fools and rascals, we learn it after death. That is foolishness. Not
in the beginning. In the beginning the Bhagavad-gétä says, Kåñëa
says, that asmin dehe, "Within this body, the soul is there." "No, no. I
don't believe." Dull brain cannot understand. But after death, he sees,
"Yes. The body's not my son. The body's not my husband." So that is
foolishness. The foolish person understands late, and the intelligent
person understands very quickly. That is the difference. So I love my
body. I love my husband's body, my wife's body. Why? The real
husband, wife or son is within the body. Therefore we love. Then the
conclusion is that the soul is important more than the body. Then the
question will be that "Why you love the soul?" Then the answer will be
"Because the soul is part and parcel of Kåñëa." Kåñëa says,
mamaiväàço jéva-bhüta [Bg. 15.7]. So ultimately the conclusion is
that I love Kåñëa and, because the soul is part and parcel of Kåñëa,
therefore I love the soul. And because the soul loves within this body,
therefore I love... There is no difficulty to understand. But so long one
is under illusion, he's under the bodily concept of life. Therefore
çästra says that one who is in the bodily concept of life, he's animal.
He's animal. …
Sa baddha-hådayas tasminn arbhake kala-bhäñiëi. Attract. The child
is talking in broken language—that is very pleasing, pleasing to
everyone, especially the parents. So nirékñamäëas tal-léläm. And he's
walking, or he's crawling, he's coming to the father, coming to the
mother... These things are very attractive, and we become more and
more attracted, and we forget our real business. The real business we
should always remember. These things are natural. It is very good, be
affectionate to your children. But don't forget your real business.
Otherwise this kind of affection is there in cats and dogs also. Cats
and dogs you'll find they carry the cat, the kitties….Samo 'haà sarva-bhüteñu
na me dveñyo 'sti na priyaù: "Nobody is My
enemy and nobody is My friend, but still," ye tu bhajanti mäà bhaktyä
teñu te mayi, "but anyone who is devotee, I take special care for Him."
The same thing that the cat carries in the mouth, the cat as well as
the mouse. The mouse, for mouse it is death, and for the cat it is
pleasure. Similarly, Hiraëyakaçipu, when he's captured by
Nåsiàhadeva, He's death. Tava nakha. Kara-kamale nakham adbhuta-
çåìgaà dalita hiraë... Immediately. Finished. The same hand on the
head of Prahläda Mahäräja, "My dear child, be blessed," the same
hand. This is the position.
So we shall try to purify ourselves from sinful activity so that
Prahläda Mahä..., Nåsiàhadeva may keep His hand on our..., bless
head. That is wanted. Then our life is successful. Otherwise nature
will not excuse. Måtyuù sarva-haraç cäham SPL SB 6.1.25 HON 76
6.1.26
He was very busy in enjoying the child's, how you would say,
pastimes, and feeding him and taking him. In this way he was very
much pleased, "My life is go like this." But the time of death, bhojayan
päyayan müòho na vedägatam antakam. Antakam means the last
day of life. Antakam means death. So death is called mäyä. You are
thinking, "Now I have arranged everything. Things are going very
nicely. Now I'm very happy." But, all of a sudden, the death comes.
That you cannot avoid. All of a sudden. That is... Death is described in
the Bhagavad-gétä. What is that death? That death is Kåñëa, ürdhva.
That is stated in the Çrémad-Bhagavad-gétä: måtyu sarva-haraç ca
aham. That means death will come, your all asset, your so-called
children, your family, your bank balance, your friends, your country,
your leadership, your pride and everything will be taken. That will be
taken by Kåñëa. The atheist class who does not believe in God, he'll
see God at the end of life when he cannot do anything. But before
that, if he sees God, then his life is saved. Tattva dehaà punar janma
naiti mäm eti. But that they'll not accept. "What is God? I don't care
for... There is no God." "All right. Wait. God will come." (laughter) And
at that time he said that the Hiraëyakaçipu, he always defied theson's, the
small child, five-years-old boy, his only fault was he was
chanting Hare Kåñëa. And even the father, what to speak of others.
Therefore we say that "Don't think that Kåñëa consciousness will go
without any difficulty. There will be so many difficulties. Even your
father will be angry." This is the history. SPL SB 6.1.24 HON 76
Bhuïjäna, by raising him very affectionately, by giving him all
necessities of life, bhuïjänaù prapiban, all kinds of drinks, milk, fruit
juice, khädan, solid food... There are four kinds of foodstuff:
something we chew, something we swallow, something we lick up,
and something we drink. So everything was being supplied, bälakam,
to that small boy. Every mother, every father does so. It is very
natural. Sneha-yantritaù. Why do they do so? That is God's
arrangement. If the father and mother hasn't got such affection, then
the helpless child... In the beginning there is no other means of living.
Even cats and dogs, even tigers, they also take care. So this is not
very extraordinary thing, that human being has got affection. That
affection is there even in tiger. So you are not very in that way
advanced. That is natural. That kind of affection for the small child,
you will find in cats and dogs and tigers, even snake. These things are
not extraordinary thing. They are very much proud, "How I have to
take care of my children." So that is taken care by other animals also.
Bhuïjänaù prapiban khädan bälakaà sneha-yantritaù, bhojayan
päyayan müòhaù. In spite of so much affection and taking care of the
children, he is addressed here, müòha. Just see. (laughs) They are
very much proud of being affectionate, but çästra says, "You are
rascal, that's all." Müòha. Bhojayan päyayan müòho na veda ägatam
antakam. He could not understand that "I am very busy in raising my
child, but here, back side, there is death. Death is waiting to scramble
me."
So not only in these activities, in every activity we are very busy with
material activities. And we do not know that on my back side death is
standing. He will take everything, what I have got. Kåñëa says in the
Bhagavad-gétä, måtyuù sarva-haraç ca aham. The death is also
Kåñëa. SPL SB 6.1.26 CHI 75So this is the general way of life. Everyone is
engaged in these
material activities, and the basic principle of material activity is
gåhastha, family life. Family life, according to Vedic system, or
anywhere, is responsible life to maintain the wife, children. Everyone
is engaged. They think this is the only duty. "To maintain the family,
that is my duty. As comfortably as possible. That is my duty." One
does not think that this kind of duty is performed even by animals.
They have got also children, and they feed. What is the difference?
Therefore here the word used is müòha. Müòha means ass. One who
is engaged in such duties, bhuïjänaù prapiban khädan. Prapiban.
Prapiban means drinking, and bhuïjänaù means eating. While eating,
while drinking, khädan, while chewing, carva casya raja preya (?).
There are four kinds of eatables. Sometimes we chew, sometimes we
lick up, (Sanskrit) sometimes we swallow, and sometimes we drink.
So there are four kinds of foodstuff. Therefore we sing catuù vidhä
çré-bhagavat-prasädät. Catuù vidhä means four kinds. So we offer to
the Deities so many foodstuffs within these four categories.
Something is chewed, something is licked up, something is
swallowed. In that way.
So bhuïjänaù prapiban khädan bälakaà sneha-yantritaù. The father
and mother takes care of the children, how to give them foodstuffs.
We have seen mother Yaçodä is feeding Kåñëa. Same thing. This is
the difference. We are feeding ordinary child, which is done by cats
and dogs also, but mother Yaçodä is feeding Kåñëa. The same
process. The process there is no difference, but one is the Kåñëa
center and other is whimsical center. That is the difference. When it
is Kåñëa-centered, then it is spiritual, and when it is whimsical
centered, then it is material. …
So äpta, suta, ato gåha-kñetra-suta-äpta and vitta and money. It is
one after another. First wife, then apartment, then field for agriculture,
then friends, then children, then money, bank balance. In this way he
does not know he's becoming entangled more and more. Ato gåha-
kñetra-suta-äpta-vittaiù, janasya moho 'yam. He's thinking that "Now
everything is settled up; I am very happy." And next day death comesand
kicks him out: "Get out!" That he does not understand. That he
does not understand, that "Any moment death can come and kick me
out of all this arrangement." That is ignorance. That is foolishness.
So here, bhojayan päyayan müòho na veda ägatam antakam. He was
eighty-eight years old. So he was busy in maintaining the family,
children, everything. But he never thought that "Death will come all of
a sudden without waiting for my settle everything." That is the eighth
wonder. This question was asked by Dharmaräja to Yudhiñöhira
Mahäräja: "What are the wonders, the most wonderful wonders?
What is that?" So he said, "This is the most wonderful thing." "What is
that?" Ahany ahani gacchanti lokäni yama-mandiram. Every moment
we see that someone is going to the court of Yamaraja—that means
death. That is our experience, everything. Ahany ahani lokäni
gacchanti yama-mandiraà çeñäù sthitam icchanti. Çeñäù, who is not
yet dead, he's still alive, he thinks, "I will never die. My dear friend is
dying. That's all right. But I'll... Your father is dead. No, still I will be..."
Çeñäù sthitam icchanti kim açcaryam ataù param. This is the most
wonderful thing that we have experience, that "My father is dead, my
father's father is dead, so I shall also be die, my sons will die." Well,
who will stay? Well, what is the struggle for existence, survival of the
fittest? He never thinks of it. This is the eighth wonder. SPL SB 6.1.26
HON 76
So this man, Ajämila, was engaged in taking care of his child very
nicely, and the whole mind was absorbed in the child. So... (aside:)
Don't disturb. Therefore he has been described as müòha. Here it is
said, bhojayan päyayan müòhaù. We are forgetting that some day is
coming. That is ahead. That is called måtyu, death. We forget that.
This is our imperfectness. So this man forgot that he was very busy
as affectionate father or affectionate husband. Or anything. I have
got so many relationship. As an affectionate friend or envious enemy,
we have got some relationship. With everyone with this world we
have got some. Either it may be affectionate or envy; it doesn't
matter. So in this way we are living forgetting that death is ahead.
Therefore we are müòha. Müòha means rascal, ass, who does notknow what
is actual interest. Just like ass. Ass, the... Müòha means
ass. The ass does not know his own interest. We have seen that ass
is loaded with three tons of cloth by the washerman, and he cannot
go; still, he has to do it. And he does (not) know that "I am loading so
many tons of cloth on my back, and what interest I have got with it?
Not a single cloth belongs to me." So the ass has no such sense. Ass
means he has no such sense. He is thinking, "It is my duty. To load
upon me so much clothing, it is my duty." Why it is duty? Now,
"Because the washerman gives you grass." So he has no sense that
"Grass I can get anywhere. Why I have taken this duty?" This is the...
Everyone is anxious about his duty. Somebody is politician,
somebody is householder, somebody is something else. Because he
has taken up some false duty and working hard for it, therefore he is
an ass. He is forgetting his real business. Real business is that death
will come. It will not avoid me. Everyone says, "As sure as death."
Now, before death, I have to act in such a way that I may have a
position in Vaikuëöha, in Våndävana, and I may have permanent life
to live with Kåñëa. This is our real duty.
But we do not know that. Na te viduù svärtha-gatià hi viñëum [SB
7.5.31]. We are in this conditioned state of life because we are
separated from our original person, Kåñëa. Because we are part and
parcel of Kåñëa, we have forgotten this. We are thinking we are part
and parcel of America or India. This is called illusion. …
Prabhupäda: Je prasäde püre sarva äçä. Yasya prasädät... This is the
instruction in the whole Vaiñëava philosophy. So unless we do that,
we remain müòha, and this is explained in this Ajämila-upäkhyäna.
SPL SB 6.1.26-27 PHI 75
6.1.27
So vartamäna, everyone is situated under certain condition. This is
material life. I am situated under certain consciousness, you are
situated in certain consciousness, everyone. According to the modes
of nature, we have got different conception of life and different
consciousness. That is called material life. All of us, we are sitting
here. Every one of us has got a different consciousness. Generally, itis meant
for sense gratification. Material life means everyone is
planning, "I shall live like this. I shall acquire money like this. I shall
enjoy like this." Everyone has got a program.
So Ajämila also had a program. What was his program? His program
was, as he is very much attached to his youngest child and whole
attention was there, how the child is moving, how the child is eating,
how the child is talking, and sometimes he was calling, he was
feeding, so his whole mind was absorbed with the activities of the
child. In the previous verse we have already discussed: …
In the first verse it is said müòha, and the second verse also it is said,
sa evaà vartamänaù ajïaù. Ajïa means rascal. Müòha means rascal.
Ajïa means ignorant, ignorant, who has no knowledge. Jïa means one
who has knowledge. Ajïa mean who has no knowledge. Måtyu-käla
upasthite. So everyone in this material world, he is müòha, ajïa. He
does not care that "I will have to meet death. When everything will be
finished, all my plans, all my assets, everything, will be finished." He
does not know that. He knows it, but he doesn't care to observing
these things. Therefore everyone is müòha and ajïa. Then, in spite of
the death has come, matià cakära tanaye bäle näräyaëähvaye. He is
experiencing, "Now I am dying; death is near." Still, he is thinking of
his, that child. So yaà yaà väpi smaran bhävaà tyajaty ante [Bg. 8.6].
He has got a child. His name is Näräyaëa. Now, his position is
different. But if I am similarly affected, similarly affectionate to my
dog, then what is my position? Or anything. Naturally, I will think of
my dog, and immediately I shall get the another body like a dog, or
dog. This is nature's law. Yaà yaà väpi smaran bhävaà tyajaty ante
kalevaram. At the time... The test will be at the time of death, what
kind of body you are going to get. So yaà yaà väpi smaran bhävam.
The... Just like he is very much affectionate to his son. He is thinking
of his son. Similarly, if you very much affectionate to your dog or
something else, you will think at that time. Therefore practice Hare
Kåñëa so that at the time of death you can think of Kåñëa and your
life is successful. SPL SB 6.1.26-27 PHI 75So when he was just on the point
of death, naturally he had affection
for his son, so he was calling, "Näräyaëa, Näräyaëa, Näräyaëa,
Näräyaëa, please come here, please come here." That is natural. I
know my father, when he was dying, so I was not at home. So he lived
for one day to see me. He was always inquiring "Whether Abhay has
come back, come back," like that. So by the paternal affection he
showed that. Similarly, the Ajämila was also calling, "Näräyaëa,
Näräyaëa." And in the Bhagavad-gétä it is said, yaà yaà väpi smaran
bhävaà tyajaty ante kalevaram [Bg. 8.6]. This practice means at the
time of death if one can remember Kåñëa, Näräyaëa, then the whole
life is successful. At the time of death. Because the mentality, status
of the mind at the time of death, will carry him to the next life. Just
like the flavor is carried by the air, similarly, my mentality will carry me
to a different type of body. If I have created my mentality like
Vaiñëava, pure devotee, then I shall immediately transfer to
Vaikuëöha. If I created my mind as an ordinary karmé, then I will have
to stay within this material world to enjoy the type of mentality which
I have created. If I keep myself as a businessman, doing business...
Naturally it is done so. One gentleman in Calcutta, he was a very big
businessman, and he was dealing in shares. So at the time of death
he was crying, "Kamahatti, Kamahatti shares." Kamahatti shares at
that time was very popular to the people. So at the time of his death
the result will be that he might have taken his birth as a rat in the
Kamahatti mill. It is possible. At the time of death, whatever you think,
that will carry you to a type of body. Kåñëa is very kind. Ye yathä mäà
prapadyante [Bg. 4.11]. Anyone whoever begs from Kåñëa any any
benefit, any type of benefit required from Kåñëa, Kåñëa gives him: "All
right. You are thinking like rat, so you become a rat. You are thinking
like a tiger; you become a tiger. You are thinking like a devotee, you
become a devotee. You are thinking of Me, please come to Me."
That's all. Simple truth.
So by chanting Hare Kåñëa we have to mold our thinking power,
always thinking of Kåñëa….
Sa evaà vartamäno ajïaù. Ajïa. He does not know. Ajïa, the very word
is used here, ajïa, foolish. He is thinking that he will be able to
remainforever and enjoy the association of his family and children.
Therefore it is said here, ajïa. Everyone is thinking that "My..., this
material atmosphere, my bank balance, my nice house, my nice
family, children, they will protect me." That is foolishness. Nobody will
protect you. You have to protect yourself. Just like while you are
flying in the sky, airplane or the birds, when there is danger no other
plane will be able to save you. No other bird will be able to save you.
If you have got your own strength of flying with your wings, then you
can be saved. The Bhägavata says therefore,
dehäpatya-kalaträdiñv SPL SB 6.1.27 IND 70
Prabhupäda: So in the previous verse also it has been described,
bhojayan päyayan müòho, and here is also, sa evaà vartamäno ajïä.
Ajïä means one who has no sufficient knowledge. He is called ajïä.
And müòha means ass, rascal. So in both the verses the Ajämila is
described as fool, rascal, and without sufficient knowledge. Why?
Because he's attached to the child and he does not know that death
is coming now. Death is there. This is our position. We say that "God
is dead." God is not dead. God is coming very soon. Wait a few years,
he'll be dead. This is the position. You rascal, God is not dead. God is
coming to kick you, to kill you. Yes. Kåñëa says, måtyuù sarva-haraç
cäham …
Unfortunately, by the spell of mäyä... Just like this Ajämila. He's
committing sinful activities. He's now rogue, thief, cheater. He
doesn't care for that. But he's taking care of the body of the child.
He's thinking, "This child will save me when I'll be in danger." There is
another verse in the Second Canto:
dehäpatya-kalaträdiñu
ätma-sainyeñv asatsv api …
Mäyä means thing is one and he's thinking otherwise. His soldier, the
so-called soldier, the protector, will be finished, but still he's
depending on him. Suppose a bird is flying with his family in the sky.
But if there is some danger, then no other bird can help him. You have
to help yourself. Just like aeroplane. If dozens of aeroplane is flying,
but if one aeroplane is in danger, no other plane can give him anyhelp. It will
fall down and crash. Finished.
So we have to take care of ourself. Daily, we are thinking, "My country,
my community"—they're all busy in this way—"they'll save me." No.
When death will come, nobody will save you. SPL SB 6.1.27 HON 76
So Ajämila, at the point of his death, just remembered his youngest
son, who was named Näräyaëa. So the Näräyaëa, very name, has got
the full potency of the Supreme Personality of Godhead, Näräyaëa.
That is the secret of this näma-saìkértana movement. By chanting the
holy name of Näräyaëa, you immediately contact with the Supreme
Personality of Godhead. Näma cintämaëiù kåñëaç caitanya-rasa-
vigrahaù [Cc. Madhya 17.133]. Näma, the Lord's name, is not
material; it is spiritual. The sound is Brahman, çabda-brahma. Vedic
sounds, they are çabda-brahma. They are not material sound. So
näma cintämaëiù, spiritual. Kåñëa. Kåñëa and Kåñëa's name, there is
no difference. Näma cintämaëiù kåñëaç caitanya-rasa-vigrahaù [Cc.
Madhya 17.133]. Rasa, the transcendental mellows. Every one of us
is searching after some mellow, some pleasure from everything.
Kåñëa is the reservoir of all pleasures, rasa-vigraha, fully personified.
Wherever there is Kåñëa, there is rasa, a transcendental mellow,
enjoyment, relishable. Very Kåñëa presence. SPL SB 6.1.27-34 SUR
70
6.1.28-29
When he was dying he also saw that three ferocious persons, very
fearful persons with rope in their hands, sa päça-hastäàs trén dåñövä
puruñän ati-däruëän, very fearful, he saw. Sometimes dying man cries
because he sees that "Somebody has come to take me to Yamaräja."
He sees, and he is very fearful. So now he also became. Vakra-tuëòän
ürdhva-romëa. The description of the assistants of Yamaräja: their
hairs are very curled, vakra. Vakra-tuëòän ürdhva-romëa: and the
hairs on the body are standing. Ürdhva-romëa ätmänaà netum ägatän
SPL SB 6.1.27 IND 70At the time of death, especially those who are full of
sinful activities,
they become too much agitated how to save himself, how to enter
into another body. It is a very painful situation. The painful situation
becomes so acute that no more the living entity can live in this body.
Just like sometimes it happens: when a person becomes too much
painful, he commits suicide. He does not want to live within this body.
But he does not know that is another sinful activity. You cannot
commit suicide. That is another criminal action.
So at the time of death... Of course, those who are devotees, their
position is different. People may say, "The devotee is also dying, and
the nondevotee, sinful man, is also dying. What is the difference?" So
there is much difference. The example is given: just like a cat
catching a rat in his mouth and at the same time carrying his cubs in
the mouth. Superficially, we can see that the same mouth is being
used, but one is feeling comfortable being carried by the mother, and
another is feeling the death knell. Similarly, at the time of death, the
devotee's feeling that they are being transferred to Vaikuëöha,
whereas the ordinary sinful man is feeling that the Yamaräja, the
dütas, the constables of Yamaräja are dragging him to the hellish
condition of life. So one should not conclude simply by seeing that he
is dying. No. The process is different. Janma karma ca me divyam
[Bg. 4.9]. As Lord Kåñëa's appearance and disappearance are all
spiritual, transcendental, they are not ordinary things, similarly, Lord
Kåñëa's devotee, His representative, who is sent to this material
world for preaching the glories of Lord Kåñëa, their appearance and
disappearance is also like Kåñëa's. Therefore, according to Vaiñëava
principles, the appearance and disappearance of Vaiñëava is
considered all-auspicious. Therefore we hold festivals. Just like
yesterday we had the disappearance day of His Divine Grace
Bhaktisiddhänta Sarasvaté Goswami Prabhupäda. So we offered our
respects and observed a festival, Ävirbhava, Tirobhava. Tirobhava. …
So in this way, düre kréòanakäsaktaà putraà näräyaëähvayam,
plävitena svareëa, very appealing voice, he began to ask his youngest
son, "Please come here. I am dying." He was very much afraid of the
three Yamadütas who were..., who came there to drag him. SPL SB6.1.27-
34 SUR 70
Ajämila became extremely bewildered when he saw them. His small
child, Näräyaëa, was playing a little distance off, and with tearful eyes
and great anxiety, he called the name of his son very loudly three
times, 'Näräyaëa, Näräyaëa, Näräyaëa!' " [SB 6.1.28-29]
Prabhupäda: Is there "three times"?
Nitäi: It said in the manuscript. The manuscript said "three times."
Prabhupäda: Who said in the manuscript? There is no three times.
Not "Näräyaëa" three times. One time, "O Näräyaëa," that's all. So did I
say "three times"? No, it is not said here. You should correct it. Once,
"O Näräyaëa," that's all. There is no reason of calling three times.
There is no mention here. Once is sufficient….
So this is the position at the time of death. Sometimes you will find
the dying man is crying, äkulendriyaù, tearful eyes. He cannot
express. He is not practiced. But he was given the chance. Kåñëa
gave him the conscience when the child was born to keep his name
Näräyaëa. This is Kåñëa's mercy, that "This rascal was My devotee,
and now he is so fallen. All right, he is attracted to his children." So
He gave the conscience, "Now keep your son's name Näräyaëa."
Sarvasya cähaà hådi sanniviñöaù. Kåñëa is situated in everyone's
heart. Mattaù småtir jïänam apohanaà ca [Bg. 15.15]. Kåñëa says,
"From Me everything, remembrance and forgetfulness, come." Those
who want to forget Kåñëa, Kåñëa helps him to forget: "All right, you
forget." He does not give. He does not dictate from the within. And
one who is foolishly in bad association, unfortunately forgets Kåñëa,
then Kåñëa gives him chance. Offenders are very nuisance. Kåñëa...
Too much offender, purposefully, guru—Vaiñëava, his position is very
difficult. But by chance if one forgets Kåñëa, Kåñëa does not forget
him.
Therefore in the Bhagavad-gétä it is said,
api cet suduräcäro
bhajate mäm ananya-bhäk
sädhur eva sa mantavyaù
samyag vyavasito hi saù[Bg. 9.30]
Practiced, we are practiced to so many bad habits life after life in this
material condition. So sometimes, one who is engaged in devotional
service to the Lord may, on account of old practice, he commits some
sinful activities. Kåñëa forgives him. He knows that he is sincere, but
on account of his old practice, he has done something mistake. There
is a verse, saù päda-mülaà bhajatäà priyasya(?). Somehow or other,
you become recognized by Kåñëa, priya. Kåñëa may know that "He is
sincerely trying to do something for render..." Kåñëa does not require
your service or my service. He is self-sufficient. If we render service,
that is for..., that is good for us. Kåñëa, He recognizes, "Oh, now he
has again begun service. That's nice." So to such person Kåñëa
excuses. Saù päda-mülaà bhajatäà priyasya. That verse. Now I forget.
There is a verse like that.
So the Ajämila, young man, on account of association with a
prostitute, he lost his good character and began to maintain the
prostitute by stealing, by cheating, one after another. So by mistake
or on account of the age, he became captivated by the prostitute. So
Kåñëa was watching. Therefore He gave him this chance that on
account of his affection towards the child, he will at least repeat
"Näräyaëa, Näräyaëa." "Näräyaëa come. Näräyaëa take your food.
Näräyaëa sit down." So bhäva-grähi-janärdanaù. Kåñëa is so kind. He
takes the purpose or the essence. Because the holy name has its
effect. So although this Ajämila, by his foolishness, he was attached
to the material body of the son, but because he was chanting
"Näräyaëa," Kåñëa was taking that essence, that's all, that "Some way
or other, he is chanting." The importance of chanting is so nice. So do
not give up chanting. Then Kåñëa will protect you. This is the
example. "Hare Kåñëa, Hare Kåñëa," you practice. Naturally, when you
are in danger, you will say, "Hare Kåñëa." This much do. If you are
practiced to do something, chant Hare Kåñëa, then you are safe.
So it is not difficult. Sincerely chant. Try to avoid offense. Don't try to
fall down purposefully for sense gratification. That is very dangerous.
He... Purposefully, he did not fall down. Circumstantially came in
contact with a prostitute, could not help him. So circumstantially hefell
down, not by willingly. This should be noted. Willingly doing, that
is very great offense. But circumstantially, there is every chance
because we are fallen and practiced to malpractices life after life.
Because the material life means sinful life. You see the whole people.
They do not care. They do not know even this is sinful. We say, "No
illicit sex, no meat eating, no intoxication and no gambling." So
Western people will think, "What is this nonsense? These are the
preliminary facilities for a human being, and this man is denying."
They do not know even. Some of our students left this institution.
They thought that "Swamiji is denying the primary necessities of life."
They are so dull that they cannot understand this is sinful….
This Kåñëa says. "One who has ended the process of sinful activities
and engaged in pious activities, such person can become a firm
devotee." So these four principle, as we have recommended, you
must follow. There is no question of optional, "I may do it, I may not
do." No, you must. Otherwise, the progress will be checked. Kåñëa
will not leave you. Just like the Ajämila. The progress was checked,
but because he did not do it willfully, therefore Kåñëa was giving him
opportunity. As soon as possible, again capture him. Because he did
not do anything willfully. First of all, this is the condition,
circumstantial. Therefore Kåñëa was very kind. He gave him the son,
"Call him. You have affection for your son? All right, chant 'Näräyaëa'
by calling your son." This opportunity was given. So for his sinful
activities he saw fierceful features of these order-carriers, or
Yamadüta. That is going on. If one is not offender, then he has no
chance even to see the Yamadüta. But because willfully or
nonwillfully he was engaged in sinful activities, associating with the
prostitute, and for maintaining the prostitute he was planning so
many sinful activities, cheat and take others' money and enjoy, for
that reason, he had to see. And if he remains pure, he hasn't got to
see. This is the difference.
So regular resultant action of sinful life, one has to. Just like
Yudhiñöhira Mahäräja. Yudhiñöhira Mahäräja was advised by Kåñëa
that "You go to Droëäcärya and tell him the lies." "What is that?" "Now,
tell him that 'Your son Açvatthämä is dead.' " Because Droëäcäryahad some
benediction that unless he is shocked by the death of his
son, he will never die. So Kåñëa had to take this diplomatic, because
it is politics. So Kåñëa... Because Droëäcärya will not believe anyone.
He knew that Mahäräja Yudhiñöhira is a most pious man; he never
tells lies. So if Mahäräja Yudhiñöhira goes and says that "Your son is
dead," then he will believe. Otherwise, Kåñëa could have gone
personally, but He knew that people do not believe Him. (laughter) He
is very tricky. (laughter) So therefore no tricky man can excel Him. A
man may be very tricky, very intelligent, but he will not be able to
excel Kåñëa. He is more tricky. Just like in His childhood, Kåñëa was
naughty, so mother wanted to bind Him. So Kåñëa also became
tricky. Mother first of all brought some rope and bound, and when it
was to be knotted, it was short. And then again she joined another
rope. In this way, whatever rope store she had, she brought one after
another, and at last, when knotting, it is too... What is called?
Devotees: Inches.
Prabhupäda: Short. So she, Kåñëa thought, "Mother, nobody can bind
Me, and because I have accepted to become your child, you are trying
to bind Me? All right, you bring your all ropes. You will never be able
to bind Me." This is Kåñëa. But mother Yaçodä is the greatest
devotee. So when Kåñëa saw that "My mother is now exhausted,
perspiring. All right, you can bind Me." This is the... You have seen in
the Kåñëa book. So ye yathä mäà prapadyante täàs tathaiva bhajämy
aham [Bg. 4.11]. If you want to play tricks with Kåñëa, Kåñëa is the
greater trick. You will never be able. That is our mistake, that we think
that "I am so intelligent, I can do something without the knowledge of
Kåñëa." That is our foolishness. Kåñëa says, sarvasya cähaà hådi
sanniviñöaù: [Bg. 15.15] "I am sitting in everyone's heart." How you
can cheat Him? It is not possible. Don't try to cheat Kåñëa. Don't try to
cheat guru. Don't try to cheat Kåñëa. Then your progress is sure. Guru
-kåñëa-kåpäya päya bhakti-latä-béja [Cc. Madhya 19.151]. You are
singing daily, çré-guru-caraëa... What is that? Çré-guru...
Devotees: Çré-guru-caraëa-padma, kevala-bhakati-sadma.
Prabhupäda: No, that...
Devotee: Guru-mukha?Prabhupäda: Guru-mukha-padma-väkya, cittete
koriyä aikya **. Don't
try to cheat guru. Then progress will be checked.
äcäryaà mäà vijänéyän…
Avidyä vinäça jäte. Avidyä means ignorance. We are full of ignorance.
So guru's duty is to open the eyes, and by opening your eyes he will
give you Kåñëa. So this is the process. So you should be very much
careful not to cheat Kåñëa, not to cheat guru, and become very
sincere and follow. Then it is guaranteed. Guru-kåñëa-kåpäya päya
bhakti-latä-béja [Cc. Madhya 19.151]. Two things required. You
cannot jump over Kåñëa, neglecting guru. Then it is finished. If you
want to jump over Kåñëa without favor of the guru, Kåñëa is not so
easy. So these things should be very carefully observed, no offense.
Sincerely follow. Then Kåñëa will protect, and your progress in Kåñëa
consciousness, to go back to home, back to Godhead, will be
assured, insured.
So this man circumstantially fell down. So Kåñëa is saving him.
Kåñëa is saving him, and he will be saved. SPL SB 6.1.28-29 PHI 75
The description of the Yamadütas is there, that twisted face and very
ugly-looking, very fierceful, and with ropes in the hand. So naturally he
was very afraid. And he was attached to his son, so naturally he
wanted to call somebody to save him, so he called his affectionate
son, whose name was Näräyaëa. This is the opportunity. Kåñëa is so
kind upon His devotee. This Ajämila was in the beginning a devotee.
Later on he fell down. But Kåñëa, Näräyaëa, is so kind that He gave
him the dictation that "You keep your son's name as Näräyaëa," so
that he'll be able to call the holy name Näräyaëa by calling his son. He
was very much attached to the youngest son, whose name was
Näräyaëa. So, unconsciously, he was chanting the holy name of
Näräyaëa, although he never meant that he's calling real Näräyaëa.
He's asking his son, Näräyaëa, "My dear son, Näräyaëa, please come
here, take your food, sit down here, play here, Näräyaëa, Näräyaëa,
Näräyaëa." This was practice. This opportunity was given to Ajämila
that, although he fell down from his standard of devotional service,
but he got the opportunity of chanting "Näräyaëa." Ante näräyaëasmåtiù [SB
2.1.6]. And when we are afraid of something, so we chant,
we call somebody who is very dear. This is very psychological.
So when he was too much afraid of this Yamadüta, unconsciously he
chanted the holy name of Näräyaëa. So somehow or other he
remembered Näräyaëa. Some commentator says that when he
chanted "Näräyaëa," then all his reaction of sinful life immediately
disappeared and he remembered real Näräyaëa. Because he, in his
boyhood, was trained up as a Vaiñëava by his father, so some... There
is big comments on this incidence. Viçvanätha Cakravarté Öhäkura
has written three or four pages about this. So his opinion is that as
soon as he chanted the holy name of Näräyaëa, immediately he
remembered real Näräyaëa. That this child Näräyaëa... "I'm calling my
child, how he'll be able to save me from the hands of this Yamadüta."
He remembered that "Näräyaëa, if He kindly helps me, then I can be
saved." Immediately there was response. Immediately there is
response. Yaà yaà väpi smaran bhävaà tyajanty ante kalevaram [Bg.
8.6]. In the Bhagavad-gétä it is said that at the time of death,
whatever your mental condition is, that will act. …
So this mental condition naturally is there what I practice throughout
my whole life. So if we practice this chanting of Hare Kåñëa name,
then there is chance of chanting Hare Kåñëa at the time of death.
That is the examination. In Bengali there is a proverb, bhajan kara
sädhana kara murte jänle hoy. That is, "How you are becoming Kåñëa
conscious, that you'll be tested at your time of death." That is wanted.
If we practice throughout whole life "Hare Kåñëa, Hare Kåñëa," then
there is good chance of chanting Hare Kåñëa, because at the time of
death everything becomes disordered. The tongue becomes
disordered, the mind becomes disordered. There is a verse by
Kulaçekhara. He was praying to Lord, adyaiva me viçatu mänasa-räja-
haàsaù, präëa-prayäëa-samaye kapha-väta-pittaiù smaraëaà kutas te
[MM 33]. He was praying to the Lord, "My Lord, Mukunda, now I am
healthy, very strong. Everything is all right. My mind is in order. My
health is in order. So I am praying to You, let death come immediately
so that I can soundly remember Your name. SPL SB 6.1.28-29 HON
766.1.30
Kåñëa is so kind. As soon as He heard that "This man is chanting
'Näräyaëa' at the time of his death," immediately He sent His
assistants, Viñëudütas, to give him shelter. Therefore in the
Bhagavad-gétä it is said, svalpam apy asya dharmasya träyate
mahato bhayät. The mahato bhayät... This man, this Ajämila, is fallen
into great calamity. The Yamadütas, the assistants of the
superintendent of death, Yamaräja, has come there to drag him. So
mahato bhayät. It was a great, fearful, dangerous place. But simply by
uttering 'Näräyaëa' he was saved.
So that practice is required. Simply by... Mahato bhayät. Here it is
also said, niçamya mriyamäëasya mukhato hari-kértanam. The hari-
kértana is so glorious. If anyone at the time of death, mriyamäëa,
mriyamäëa, one who is just dying... In a Bengali proverb it is said,
parable, bhajan koro sädhan koro murte jänle haya: "Whatever you do,
spiritual activities, they will be tested at the time of death." All your
chants that you are practicing, this will be tested at the time of death.
If you can remember Kåñëa, Hare Kåñëa, hari-kértana, at the time of
death, then you are successful. So Kåñëa is so kind, that immediately
after hearing that the dying man was chanting Hare Kåñëa or
Näräyaëa, the same thing... Bhartur näma pärñadäù.
The näräyaëa-sena, the assistants of Lord Näräyaëa, they are also
looking like Näräyaëa. They have also got four hands. In the
Vaikuëöha planets the residents are also exactly of the same feature
of Näräyaëa. SPL SB 6.1.27-34 SUR 70
So he was calling his son, Näräyaëa. So the pärñadäù, viñëu-
pärñadäù-pärñadäù means associates or attendants—they
immediately came. Just like in your city, the police is wandering in the
car, and if somebody calls for police, immediately he is present,
similarly, the attendants of Lord Viñëu, they are also wandering
throughout the universe and searching out somebody who is
engaged in chanting the holy name of the Lord. So if you chant holy
name of the Lord, they are very much pleased and they immediatelycome.
That happened to Ajämila. He did not mean Näräyaëa. Maybe
or may not be, but he was calling his son. But the attendants of Hari,
or the order carriers, they took notice of the chanting only. That's all.
They did not care to know by "Näräyaëa," Ajämila, what he was
meaning. No. Because they heard bhartur näma, their master's name,
they immediately appeared. This is clear.
So anyone who is chanting the holy name of the Lord, he is taken
care of immediately by the attendants of the Supreme Lord,
especially at the time of death, because that is the last moment. The
account is taken at the last moment. If you practice Hare Kåñëa,
naturally at the last moment you will be inclined to chant Hare Kåñëa.
Yaà yaà väpi smaran bhävaà tyajaty ante kalevaram [Bg. 8.6]. It is so
nice. If we practice in this life chanting Hare Kåñëa mantra, then
gradually my core of heart will be cleansed and everything will be
manifest: my position, my duty, what is God. Everything will be
manifest. It is so nice. Ceto-darpaëa-märjanam [Cc. Antya 20.12].
Because we are filled up with so many rubbish dirty things, we cannot
understand the science of God. But if you be practiced to chant Hare
Kåñëa mahä-mantra, then your heart will be cleansed and you will see
things as they are. Ceto-darpaëa-märjanam. And as soon as we are
able to see things as they are, then our material bondage is over….
Therefore this machine is sulabham. Sulabham means very
fortunately we have got this machine. And sukalpam, "very nicely
made." Those who are medical man, they see how nicely made it is,
how the nerves are working, the nails are working, the intestines and
the heart and everything—a grand machine. Therefore it is called
sukalpam, "very well planned." And what for? Just like a nice boat,
well planned. If you have got a nice boat, you get on it and cross over
the river or the ocean. Similarly, we are in this material ocean. Life
after life we are struggling. So now we have got a nice boat, this
human body. Sulabhaà sudurlabham. And it is specially
advantageous because the breeze is very favorable. When you ply
your boat, if the breeze is favorable, pushing on, that is another
advantage, good boat and good breeze. And guru-karëadhäram: "And
the captain, steering man, is guru." He is giving instruction, "Row likethis.
Turn this way, that way." He is turning everything. So we have
got this opportunity. If the boat is very nice, the captain is very nice,
the breeze is very favorable, and even accepting or getting this nice
boat, favorable, if we do not cross over the sea of ignorance, of
material existence, then we are committing suicide. Sa ätma-hä. You
get all the opportunities, and still you remain in this material world,
repetition of birth, death, old age and disease? Is that very good
intelligence? No. That is not good.
So we are misled. We are engaged in studying the machine, that's all.
Instead of using the machine to cross over the ocean, take the
advantage, they are very busy in studying the machine. Is that very
good intelligence? …
But the machine is not under your control. The machine is made by
God or by nature. It is very subtle machine. If you are very expert, the
first thing is that what is the use of simply studying the machine? You
got it. You utilize it for going to the destination. That is your
intelligent. No, they forgot to use the machine for going to the
destination; they are simply studying the machine. And that is going
on in the name of science. What is this nonsense science? Simply
busy in studying the machine.
So that is our mistake. Our mistake is that we have got advanced or
developed consciousness. We should utilize it for going back to
home, back to Godhead. Why should we misuse it unnecessarily? And
you are not perfect. Suppose you are studying the machine
throughout the whole life. What you will get that? Can you make the
machine to your favor that this machine will not be lost, there will be
no death? You all scientists, you are studying the machine. Have you
found out any means that there will be no death? Where is that
knowledge. Death will be there. You study the machine or do not
study the machine, in due course, time, the death will come and will
take you. The machine will stay. So this is intelligence. Janma-måtyu-
jarä-vyädhi-duùkha-doñänu... [Bg. 13.9]. You cannot cure even one
disease. You are embarrassed with the cancer disease. You find out
how the cells are working, how it can be changed, and there will be no
cancer. No, that you cannot do. You go on studying simply, wasteyour time.
So çästra says, "Don't waste your valuable time in that way.
Try to understand God. Use your intelligence for this purpose." Tapaù.
Tapo divyaà yena çuddhyet sattvam [SB 5.5.1]. You have to undergo
austerities that you may not be subjected to this machine. That is
your business, not to study the machine. How to become
independent of the machine. So long you are in this material world,
you are desiring differently. Nature is supplying you a different type of
machine, and you are busy. Then again, the machine is broken, then
you accept another machine. This is going on.
So your problem is to stop this repetition of birth, death, old age and
disease. Come to your spiritual life. That is your business. That is the
instruction of the çästra. The machine maintaining, everyone knows
it. The dog knows how to maintain the machine. He eats according to
the necessity of his doggish body. So we also know, human body. So
that is natural. That is... The supplies are already there. You cannot
manufacture supplies. That is the Vedic instruction: eko yo bahünäà
vidadhäti kämän, nityo nityänäà cetanaç cetanänäm (Kaöha
Upaniñad 2.2.13). There are many millions and trillions of living
entities, and there is another living entity: that is God. So this another,
one, singular number. There is no second, duplicate, of this one. But
we ordinary living entities, we have got many millions of duplicates.
Therefore two things are used: nitya, nityänäm. Nityänäm means
plural number. Many, many, innumerable. You cannot count.
Asaìkhyä. The jéva is. Asaìkhyä means nobody can count. And above
this asaìkhyä innumerable living entities, there is one prime living
entity. …
So here it is said, niçamya mriyamäëasya mukhato hari-kértanam. So
God very much appreciates when we use our tongue and mouth in
glorifying or chanting the holy name. He very much appreciates.
Because the name of God and God is not different, so immediately he
becomes in touch with God. As soon you chant Hare Kåñëa,
immediately we are in touch. So He very much appreciated. Çåëvatäà
sva-kathäù kåñëaù puëya-çravaëa-kértanaù. Puëya-çravaëa-kértanaù
[SB 1.2.17]. Çravaëa means hearing, and kértana means chanting. So
anyone who is chanting God's name and one who is hearing God'sname,
both of them are becoming purified, puëya. Puëya means
piety. So simply by chanting... This is the example, that this man was
addicted to so many sinful activities, and out of fear or out of his
good luck, he chanted "Näräyaëa." Immediately the attendants of
Näräyaëa has come to deliver him. SPL SB 6.1.30 PHI 75
So this is the benefit of chanting Hare Kåñëa mahä-mantra. Both the
order carriers of Yamaräja and order carriers of Lord Viñëu, they're
everywhere, just like the police is everywhere. But as soon as you call
them, from the police's station they immediately inform the patrol
police on the car, immediately he comes. If there is such material
arrangement within the government, how much nice arrangement is
there in the supreme government?
So we have to practice this, that Hare Kåñëa mahä-mantra. If we
practice, there is chance at the time of death repeating the same
thing, Hare Kåñëa mahä-mantra. So immediately you are saved, not
to go to the yama-mandira. The powerful name, holy name is as good
as the Supreme Personality of Godhead. …
God has sent so many order carriers. Just see if one is inclined to
come to Him. Just see. So as soon as the order carriers—they're
travelling everywhere—so "Here's a person, he's chanting 'Näräyaëa.'
Come on. Take him." Just see. "Here this person is chanting
'Näräyaëa.' Yes." Bhartur näma mahäräja niçaàya. "Oh, it is wonderful.
He's chanting 'Näräyaëa.' " Immediately Yamadütas wonder, "Why
they are disturbing him? Stop!"
So take this chance of chanting harer näma harer näma harer näma
eva kevalam [Cc. Ädi 17.21]. You're always safe. The Yamadütas, the
order carriers of Yamaräja, will not be able to touch you. It is so
(indistinct). So take this opportunity, chanting Hare Kåñëa. I'm very
glad that you are doing, but be very strict, sincerely chant. Your life is
saved. Your next life is saved. Everything is all right. SPL SB 6.1.30
HON 76
6.1.31The Yamadütas, the constables of Yamaräja, they are dragging
Ajämila to take him to the planet there Yamaräja is there. And as
soon as he uttered the holy name of Näräyaëa, immediately Lord
Näräyaëa's assistants came, and with grave voice they said, "What
are you doing? Stop! You cannot take this man to the Yama-mandira."
Ojasä. Ojasä, with great gravity they said, SPL SB 6.1.27-34 SUR 70
So one point is very important. People are sometimes amazed,
"Where is the soul?" Now it is clearly said here, hådayät: "from the
core of the heart." Therefore soul is existing within the heart. And the
Paramätmä is also existing. The yogis, they want to see. Although
they are, Paramätmä and jévätmä, sitting side by side, and He is
dictating, but on account of our foolishness we cannot see Him,
neither hear Him. Antar-bahiù. He is within and He is without, but
unfortunate as we are, we cannot see Him either within or without.
How it is possible? Just like a family member, your father or brother,
is playing on the stage, but you cannot see him. Somebody is pointing
out, "Here is your brother, dancing." You cannot see him. Naöo
näöyadharo yathä. Just like a person dressed in dramatic
performance, his relative cannot see him, similarly, Kåñëa is
everywhere, aëòäntara-stha-paramäëu-cayäntara-stham [Bs. 5.35].
Simply one has to make his eyes purified to see Him. Then he can
see always Kåñëa, within and without.
Premäïjana-cchurita-bhakti-vilocanena [Bs. 5.38]. This seeing is
possible only in bhakti, not in jïäna, karma. No. No other way.
Premäïjana-cchurita-bhakti-vilocanena. No other method is
prescribed. In Bhagavad-gétä also, it is said, bhaktyä mäm abhijänäti
yävän yaç cäsmi tattvataù [Bg. 18.55]. If you want to know Kåñëa as
He is, then you have to know Him through bhakti-yoga, not any other.
Others, they may go on speculating for many, many millions of years.
Still, they will not be able to understand.
panthäs tu koöi-çata-vatsara-sampragamyo …
So this däsé-pati, this is also significant word, "the prostitute's
husband." Prostitute means... They are, in Sanskrit, called puàçcalé.
Puàçcalé means they are moved by other men, puàçcalé. There arethree
kinds of women: sairindhré, puàçcalé... In this way there are
divisions. So some women, they are very easily carried by men. So
that is not very good….
So this Ajämila... And in the beginning of his life we was being trained
up by his father, first-class brähmaëa Vaiñëava, but he fell a victim to
the prostitute and he forgot everything. But Kåñëa noted that "He has
done something for Me." Svalpam apy asya dharmasya träyate
mahato bhayät. Devotional service, if sincerely done, little only, that is
also taken, just like the Pütanä. She had no desire, but still,
consciously, unconsciously, she gave some service. Similarly, we
should try our best to give some service to Kåñëa. If a little service is
sincerely given, Kåñëa takes note of it, and His business is protect
you, even though you fall down just like Ajämila. So Ajämila fell down
very deeply from the standard of brähmaëa Vaiñëava, but Kåñëa
saved him, that "This man has got very much attraction for the child.
So let him have the name Näräyaëa." That dictation was given by
Kåñëa, that "Better keep your son's name 'Näräyaëa.' "
So he was attached to the son, always chanting "Näräyaëa."
"Näräyaëa, please come. Näräyaëa, please eat. Näräyaëa, please sit
down." So at the time of death he loudly chanted, "Näräyaëa." He
thought his son will save him from the hands of these Yamadütas.
But immediately Kåñëa's attendants immediately came there,
Viñëudütas. And immediately they ordered, "You Yamadütas, carriers
of order, stop, you cannot do it." That is stated here. Yama-preñyän
viñëudütä värayäm äsuù: "Do not touch him." Ojasä: "very strongly." "If
you touch, then you will be punished. Don't do it." (laughter) Ojasä.
Ojasä. Ojasä means very strongly. Just like a master orders the
servant, "You must do it," similarly, ojasä. This is the benefit of
becoming Vaiñëava and chanting. If you chant offenselessly... This
man had no offense. He was misguided accidentally, but he did not
commit any offense. He did not perform all sinful activities, that "I am
now chanting Näräyaëa, so it is being nullified. So let me go on doing
these sinful activities and chant Näräyaëa." No, he did not do so. He
did not know what is the benefit of chanting Näräyaëa's name. He did
not know. So therefore, unconsciously, he was offenseless. Nämnobaläd
yasya hi päpa-buddhiù. If one thinks that "I am chanting Hare
Kåñëa mantra, and it is said, 'By chanting Hare Kåñëa, everyone's
sinful reaction of life becomes nullified,' so let me do these two
thing," oh, that is very great offense. Nämno baläd yasya. You have
heard about ten offenses. This is the gravest offense.
So Ajämila did not do that. He was foolish. He became victimized
unknowingly. So he was committing sinful, means cheating others,
became a fraud because he thought, "This is my livelihood." But he
was affectionate to his son. He is always chanting, "Näräyaëa,
Näräyaëa, Näräyaëa," not purposefully, that "Let me chant Näräyaëa
and commit all sinful activities." No, that is not. You should mark this.
Therefore the Viñëudütas came, that "He is not offender. He is
innocent criminal." So therefore the Yamadütas came and
immediately, very forcefully ordered, "Do not touch Ajämila." SPL SB
6.1.31 SF 75
Now wherefrom? Vikarñato antar hådayäd. From the core of the
heart. Now, from the çästra you can understand where the soul is.
Soul is not in the brain, not in the here, there. No. Therefore when the
soul is taken away, going away from the heart, we say "heart failure."
Heart failure means the soul has gone. The soul lives in the heart.
This is proof from the çästra. Not only the soul, but the Supersoul
also is there. Supersoul is God, Kåñëa, and the individual soul, they're
living together. Éçvaraù sarva-bhütänäà håd-deçe [Bg. 18.61]. Éçvara,
the Supreme Lord, He's also there, very minute form, aëor aëéyän
mahato mahéyän. The dimension of the soul is also mentioned in the
çästra: one ten thousandth part of the tip of a hair….
So this is Kåñëa consciousness, and from this verse we can
understand that the ätmä, the soul, is within the heart. Why they are
searching the soul? So the... If you want to find out where is soul, and
if you dissect the heart, then soul is gone. (laughter) That is another
danger. (laughs) Better understand from the authority. That is
knowledge. Çästra-cakñuñä. Çästra... From authoritative statement
of çästra you'll see. Don't see by your blunt eyes, rascal, this
consciousness. Then you'll never find the actual fact. Çästra-cakñuñä,
authority. Just like here. Çästra says, "Here is the soul." The Yamaräja is
snatching, dragging the soul, not his leg or hand. There's no business. As
soon as the soul is gone, the leg and hand and everything becomes a lump of
matter. That's all. What is the use of it? So vikarñato 'ntar hådayäd, antar-
hådayäd, core of heart. Antar means within the heart. Antar-hådayäd däsé-
patim. Nowadays, sometimes one becomes a prostitute. That is very usual
now. But in India still, nobody will marry a prostitute. Nobody. Still. In the
Western country, never mind he's a prostitute, she's a prostitute, if she
marries —Ph.D. certificate, that's all. So this is old custom. Once one girl
becomes prostitute, she'll never be touched. Kåñëa married sixteen thousand
wives. Kåñëa can do anything. That is another thing. So these sixteen
thousand girls were kidnapped by that Bhaumäsura. So without finding any
way how to escaped from this asura's hand, they appealed to Kåñëa that
"You save us. This is our position." So Kåñëa is bhakta-vatsala. He came
and released them and killed the Bhaumäsura and asked them, "Now you
can go to your father's house." So they began to cry. Why? "Now our fathers
will not accept us because we have been kidnapped." Just see. "We have
been kidnapped. I have no right to go to the father. And we're not married
also." "Then, what you want?" "You kindly marry us." "All right. Come on."
(laughter) This is Kåñëa. Yes. "You have no shelter. You're taking My
shelter? Come on. I shall give you all palaces. Come on." This is Kåñëa.
Take shelter of Kåñëa. Never mind what is your position. Kåñëa will accept
you and give you all comfort. Ahaà tvaà sarvapäpebhyo mokñayiñyämi [Bg.
18.66]. He will not kick out, even you are a prostitute. "I will give you
protection." So why shall..., we should not take shelter of Kåñëa? This is
very natural conclusion. SPL SB 6.1.31 HON 76

6.1.32
When the order carriers of Yamaräja, the son of the sun-god, were thus
forbidden, they replied: Who are you, sirs, that have the audacity to
challenge the jurisdiction of Yamaräja?

See purport, sentence 2: When forbidden to touch Ajämila, the order carriers
of Yamaräja were surprised because they had never been hindered in the
execution of their duty by anyone within the three worlds.

6.1.33
Dear sirs, whose servants are you, where have you come from, and why are
you forbidding us to touch the body of Ajämila? Are you demigods from the
heavenly planets, are you sub-demigods, or are you the best of devotees?

See purport, paras 2, 3: Since the Yamadütas are servants of Yamaräja, who
is also one of the siddha-sattamas, they knew that a siddha-sattama is above
the demigods and sub-demigods and, indeed, above all the living entities
within this material world. The Yamadütas therefore inquired why the
Viñëudütas were present where a sinful man was going to die.
It should also be noted that Ajämila was not yet dead, for the Yamadütas
were trying to snatch the soul from his heart. They could not take the soul,
however, and therefore Ajämila was not yet dead. This will be revealed in
later verses. Ajämila was simply in an unconscious state when the argument
was in progress between the Yamadütas and the Viñëudütas. The conclusion
of the argument was to be a decision regarding who would claim the soul of
Ajämila.
Make FC, siddha sattama

6.1.34-36
Yamadutas: You are so beautiful and youthful. Your effulgence has
dissipated the darkness of this place with extraordinary illumination. Now,
sirs, why are you obstructing us?

See purport, para 1: Before even being introduced to a foreigner, one

becomes acquainted with him through his dress, bodily features and
behavior and can thus understand his position. Therefore when the
Yamadütas saw the Viñëudütas for the first time, they were surprised. They
said, "By your bodily features you appear to be very exalted gentlemen, and
you have such celestial power that you have dissipated the darkness of this
material world with your own effulgences. Why then should you endeavor to
stop us from executing our duty?" It will be explained that the Yamadütas,
the order carriers of Yamaräja, mistakenly considered Ajämila sinful. They
did not know that although he was sinful throughout his entire life, he was
purified by constantly chanting the holy name of Näräyaëa. In other words,
unless one is a Vaiñëava, one cannot understand the activities of a Vaiñëava.
See purport, end: Residents of Vaikuntha: Although they could conceivably
declare themselves Näräyaëa or Viñëu, they never do so; they always remain
Kåñëa conscious and serve the Lord faithfully. Such is the atmosphere of
Vaikuëöhaloka. Similarly, one who learns the faithful service of Lord Kåñëa
through the Kåñëa consciousness movement will always remain in
Vaikuëöhaloka and have nothing to do with the material world.

6.1.37
Çukadeva Gosvämé continued: Being thus addressed by the messengers of
Yamaräja, the servants of Väsudeva smiled and spoke the following words
in voices as deep as the sound of rumbling clouds.

See purport, whole: The Yamadütas were surprised to see that the
Viñëudütas, although polite, were hindering the rule of Yamaräja. Similarly,
the Viñëudütas were also surprised that the Yamadütas, although claiming to
be servants of Yamaräja, the supreme judge of religious principles, were
unaware of the principles of religious action. Thus the Viñëudütas smiled,
thinking, "What is this nonsense they are speaking? If they are actually
servants of Yamaräja they should know that Ajämila is not a suitable
candidate for them to carry off."
6.1.38
Visnudutas: If you are actually servants of Yamaräja, you must explain to us
the meaning of religious principles and the symptoms of irreligion.

See purport, para 1: This inquiry by the Viñëudütas to the Yamadütas is

most important. A servant must know the instructions of his master. The
servants of Yamaräja claimed to be carrying out his orders, and therefore the
Viñëudütas very intelligently asked them to explain the symptoms of
religious and irreligious principles. A Vaiñëava knows these principles
perfectly well because he is well acquainted with the instructions of the
Supreme Personality of Godhead. The Supreme Lord says, sarva-dharmän
parityajya mäm ekaà çaraëaà vraja: [Bg. 18.66] "Give up all other varieties
of religion and just surrender unto Me." Therefore surrender unto the
Supreme Personality of Godhead is the actual principle of religion. Those
who have surrendered to the principles of material nature instead of to
Kåñëa are all impious, regardless of their material position.
See purport, last para: The question posed by the Viñëudütas was very
suitable. One who represents someone else must fully know that person's
mission. The devotees in the Kåñëa consciousness movement must therefore
be fully aware of the mission of Kåñëa and Lord Caitanya; otherwise they
will be considered foolish. All devotees, especially preachers, must know the
philosophy of Kåñëa consciousness so as not to be embarrassed and insulted
when they preach.

SPL 6.1.32
6.1.32 The assistants of the Yamaräja, Yamadütas, saw that they are very
beautiful and their bodily features are very attractive because they are
coming from Vaikuëöha, with four hands. So immediately they got some
respectful attitude and inquired that "Who are you, that you are trying to
interrupt in the administration of Yamaräja? It is not possible. You cannot...
Nobody has ever interrupted with the administration of Yamaräja, so we are
surprised. Who are you?" Ücur niñedhitäs täàs te vaivasvata-puraùsaräù.
Vaivasvata-puraùsaräù. Yamaräja is also the son of Manu; therefore his
assistants are called
vaivasvata-puraù. Ke yüyaà pratiñeddhäro dharma-räjasya çäsanam: "Who
are you? You have appeared before us as opposing party," pratiyuddhäraù.
Warriors, they have got opposite party to fight. So they expected there will
be fight because they are determined to take away Ajämila to the Yama-
mandira, whereas the Viñëudütas, they forbade, "Oh, you cannot take them.
You cannot take him. Stop." Kasya vä kuta äyätäù kasmäd asya niñedhatha:
"Who are you, my dear sirs? Why you are forbidding us? What is the
purpose of this forbidding?" SPL SB 6.1.27-34 SUR 70
So the constables of Yamaräja inquired from the Vaikuëöhadüta, the
messengers of Vaikuëöha, that yüyaà pratiñeddhäraù: "Why you are
interrupting in our business?" Pratiñeddhäro. Pratiñeddhäraù. Pratiñeddhäraù
means the opposing elements. "Why you are opposing? We are Yamadüta. It
is our duty to take away a sinful man, sinful soul, like Ajämila, who has
simply acting misdeeds throughout his whole life. Now, at the end of his
life, we are authorized to take him to the Yamaräja. Why you are preventing
us? Why you are interrupting in our business?" SPL SB 6.1.32 SUR 70
Dharma-räjasya çäsanam. There is a ruling all over the universe under the
jurisdiction of Dharmaräja, or the supreme judge, for considering sinful and
pious activities. There is a big government within thisuniverse. But those
who are thinking very poorly, without any
advanced knowledge, atheist, they think that everything is coming
automatically. Anéçva, anéçvara rahuù.(?) They say there is no
éçvara, supreme ruler, and everything is happening by nature. But
they cannot explain what is nature. …
He does not think that there is any other power over the police. He
thinks the police is the father and mother, and he is poor class. He
does not know that police is not the supreme power. The supreme
power is the president or the minister of law and order. He thinks,
"This constable is everything." So poor-class thinking, they think
nature is everything. But any way, everyone is under the control of
nature….
So anyway, we are dependent on the laws of nature. That nobody can
deny, even the greatest scientist, he cannot also deny. And because
we are under the control of the laws of nature, we must admit, if we
are sane man, that there is a system of ruling. If we deny the supreme
ruler, we may do it madly, but there must be a systematic action,
reaction. So here is Dharmaräja. Just like we have got magistrate. So
magistrate's duty is, when a criminal is brought before him, to judge
what kind of punishment he should be allowed. Justice there is.
Similarly, this Dharmaräja means the criminals are brought before
him. Dharmaräja is appointed magistrate by the Supreme Lord. So
everyone, after death, he is brought before Dharmaräja, the Yamaräja,
and he judges what kind of next body this criminal will have. That is
Dharmaräja. He is judged by his work. Karmaëä daiva-netreëa jantur
deha-upapattaye [SB 3.31.1]. Just like the magistrate punishes the
criminal, what kind of punishment he should be awarded, how he will
be allowed to live within the prison house. Just like a political
prisoner. In our country just now they have... So many big, big leaders
have been arrested. But they are not put in the same level of ordinary
criminals. They are given all facilities. They are given nice house,
servants and newspaper. They are given all facilities of indepen...,
outside life, according to the position. They are called first-class
prisoners. And there are similarly second-class prisoners, third-class
prisoners. So this is judged by a person.So here we are all prisoners within
the material world, and some of us
are first-class prisoners, and some of us second class, and some of
us third class. Therefore, we see the higher class of men in the
society, middle class of men in the society, either in human society or
even animal society... There is first-class animal, second-class
animal, third-class animal. In the trees also, the same work is going
on by nature. Prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù [Bg.
3.27]. One tree is supplying mango, so this mango tree is respect, and
another tree, which is producing nothing, they are cut and made into
fuel, because useless, no use. So amongst the trees, also you will find
first class, second class, third class. Amongst the birds, beasts,
animals, there is... Just like lion. He is also animal, and dog is also
animal. They are not on the same level. Amongst the birds there are
swans and there are crows. The crow is different from the swan
although they are birds. The standard of enjoyment by the crows is
different from the standard of enjoyment of the swan, white swan. …
There are there types of experience. One kind of experience is direct
experience. That is third-class. And another experience is by history,
by books. And another experience is by hearing from the Supreme. So
we are gathering experience by hearing from the Supreme. Just like
here Çukadeva Gosvämé is narrating Çrémad-Bhägavatam. He has
heard it from his father, Vyäsadeva. His father has heard it from
Närada Muni, his spiritual master. Närada Muni has heard it from
Brahmä, the first living creature within this universe. And Brahmä has
heard it from Kåñëa. This is called paramparä system. So this kind of
knowledge is perfect knowledge. …
The vaivasvata, this word, comes from Vivasvän. The Yamaräja is
authorized because he also heard everything about truth from
Vivasvän. Therefore his name is vaivasvata-puraùsaräù. And his
servants, they heard it from their master. This is the way. This is the
way of understanding.
So ücur niñedhitäs täàs te. They are the servants of Yamaräja,
vaivasvata. So therefore they are vaivasvata-puraùsaräù. The
important assistants of Vaivasvata, Yamaräja, they heard that
somebody is warning, "Don't touch." In the previous verse we havelearned,
värayäm äsuù, forbidden, "Don't touch," ojasä, very strongly.
So they became surprised, "Who are these persons? They are
interfering with our business. We have come from supreme authority,
magistrate." Just like police comes with his warrant of magistrate—
nobody can check it. If somebody wants to check it, then he will be
punished. The whole government force is behind the warrant of the
police. Nobody can check it. If there is riot, then government will bring
military forces to accept. So this is called ruling. So we are under
these rulings. However foolishly we may declare we are independent,
that is our completely foolishness. When the warrant is there, you
cannot check it. The whole power is behind. Either you become the
great scientist or philosopher, when the warrant of death will come
from Yamaräja, there is no power to check it. Therefore they were
surprised, that "Who is this foolish?" But they saw that the persons,
they are coming from Vaikuëöha. They had different features, so
beautiful, four handed, nicely decorated. So they were surprised.
Therefore in the next verse it is: SPL SB 6.1.32 SUR 70
Dharma-räjasya çäsanam. There is a ruling all over the universe under
the jurisdiction of Dharmaräja, or the supreme judge, for considering
sinful and pious activities. There is a big government within this
universe. But those who are thinking very poorly, without any
advanced knowledge, atheist, they think that everything is coming
automatically. Anéçva, anéçvara rahuù.(?) They say there is no
éçvara, supreme ruler, and everything is happening by nature. But
they cannot explain what is nature. At least, they have to admit nature
is a power which is controlling him. We are not independent of the
laws of nature. That is not possible. Even if you accept nature, then
you are under the control of nature. That is a fact. Who is controlling
nature, that you may not know because your knowledge is very poor.
But nature is controlling you, that you can understand, everyone can
understand. You cannot supersede the laws of nature. …
So anyway, we are dependent on the laws of nature. That nobody can
deny, even the greatest scientist, he cannot also deny. And because
we are under the control of the laws of nature, we must admit, if weare sane
man, that there is a system of ruling. If we deny the supreme
ruler, we may do it madly, but there must be a systematic action,
reaction. So here is Dharmaräja. Just like we have got magistrate. So
magistrate's duty is, when a criminal is brought before him, to judge
what kind of punishment he should be allowed. Justice there is.
Similarly, this Dharmaräja means the criminals are brought before
him. Dharmaräja is appointed magistrate by the Supreme Lord. So
everyone, after death, he is brought before Dharmaräja, the Yamaräja,
and he judges what kind of next body this criminal will have. That is
Dharmaräja. He is judged by his work. Karmaëä daiva-netreëa jantur
deha-upapattaye [SB 3.31.1]. Just like the magistrate punishes the
criminal, what kind of punishment he should be awarded, how he will
be allowed to live within the prison house. Just like a political
prisoner. In our country just now they have... So many big, big leaders
have been arrested. But they are not put in the same level of ordinary
criminals. They are given all facilities. They are given nice house,
servants and newspaper. They are given all facilities of indepen...,
outside life, according to the position. They are called first-class
prisoners. And there are similarly second-class prisoners, third-class
prisoners. So this is judged by a person.
So here we are all prisoners within the material world, and some of us
are first-class prisoners, and some of us second class, and some of
us third class. Therefore, we see the higher class of men in the
society, middle class of men in the society, either in human society or
even animal society... There is first-class animal, second-class
animal, third-class animal….
So ücur niñedhitäs täàs te. They are the servants of Yamaräja,
vaivasvata. So therefore they are vaivasvata-puraùsaräù. The
important assistants of Vaivasvata, Yamaräja, they heard that
somebody is warning, "Don't touch." In the previous verse we have
learned, värayäm äsuù, forbidden, "Don't touch," ojasä, very strongly.
So they became surprised, "Who are these persons? They are
interfering with our business. We have come from supreme authority,
magistrate." Just like police comes with his warrant of magistrate—
nobody can check it. If somebody wants to check it, then he will bepunished.
The whole government force is behind the warrant of the
police. Nobody can check it. If there is riot, then government will bring
military forces to accept. So this is called ruling. So we are under
these rulings. However foolishly we may declare we are independent,
that is our completely foolishness. When the warrant is there, you
cannot check it. The whole power is behind. Either you become the
great scientist or philosopher, when the warrant of death will come
from Yamaräja, there is no power to check it. Therefore they were
surprised, that "Who is this foolish?" But they saw that the persons,
they are coming from Vaikuëöha. They had different features, so
beautiful, four handed, nicely decorated. So they were surprised. SPL
SB 6.1.32 SF 75
So there is çäsana. Çäsana means government. Çäs-dhätu I have
several times explained. Çäs-dhätu means ruling. Çäs-dhätu. From
çäs-dhätu the word has come, çäsana. There are many other words.
From çäs-dhätu is çästra. And from çäs-dhätu, çästra. From çäs-
dhätu, çäsanam. The Sanskrit words are coined from the dhätu verb.
So çäs-dhätu means ruling. So there is ruling. You cannot think that
you are independent. There is government. If you disobey the ruling,
the government has got police department, and if you are still
disobedient there will be military department. You cannot disobey the
rulings of the government. Similarly, this government, God's
government, there are so many things—government officers,
department rulings. Don't think that there was a chunk and
immediately there was... Nonsense. It is not chunk. (laughs) It is
regular government. Just like we have here a small place. In Hawaii
you have got so many government officers, rulers. And do you think
such a vast (indistinct) is manifested and there is no ruling? Just see
how poor thought. There is ruling. Don't think all of a sudden that...
Any sane man can understand that things are being carried
systematically—the seasonal changes, the seasonal fruits and
flowers, the sunrise, the moonrise, the birds, death, old age, disease,
everything systematically. And is that happening by chance? Why by
chance one does not live forever? There is no such chance, sir. Thereis
ruling. You cannot say, "Now here is a chance the man has not
died." Where is that chance? Why do you speak of nonsense chance?
It is not chance. It is ruling. You must die. However, utopianly says,
"Now we shall live." Oh, that is not. There is ruler.
So the Yamaräja is in charge of ruling of the sinful persons.
Dharmasya çäsanam. Dharmaà tu säkñäd bhagavat-praëétam [SB
6.3.19]. Dharma means the laws of God. It is not a sentiment thing, "I
believe." You believe or not believe, what does it matter? You believe
or not believe in the government laws—it must (indistinct). Similarly,
the so-called philosophers, they simply concoct idea, "I believe. I
believe." Whatever you believe, that is your business, but the ruling of
the Supreme Lord must go on. You cannot check it. You cannot avoid
it. You can go on with your believe or not believe. That is not the
business. So Yamaräja is in charge of punishing according to the
gravity of sinful activities. He's meant for punishing. That is just like
superintendent of police or something like that, big officer, inspector
general of the police department or the minister in charge of law and
order. Everything is there in imitation, yato vä imäni bhütäni jayante,
janmädy asya yataù [SB 1.1.1]. Wherefrom you get this idea? There
must be minister in charge of law and order. Where you get this idea?
The idea is there from the original government. And there is the
director or the minister in charge of law and order. The Yamaräja is
minister in charge. …
from the sun. What is that? Yac-cakñur eña, this is God's eyes. As
soon as there is sunlight, you see everything. You cannot avoid His
eyes. You think that "Nobody's here. Let me steal this." No.
Immediately recorded. At night the moon is there. There are so many
witnesses. And the Supreme Personality of Godhead is also
witnessing within. So we cannot escape His witnessing. He's
witnessing from inside, from outside. So how He's escape your sinful
activities? No. That is not possible.
So immediately things are recorded and, at the time of death, just as
in the previous verse, we studied, vikarñato 'ntar hådayäd. Antar
hådayäd, in the core of the heart the individual soul and the Supersoul
is there, and Yamaräja will take, his order carriers will take the, not theheart,
but the soul….
So this way nature's law is acting. And what is this nature's law?
Nature's law means a system, a machine. Just like in this government
there is system. You cannot violate. "Keep to the right!" "Stop here,
red light!" You must have to stop. "I'm governor." "Never mind, you
stop." This is law. You cannot say that "I am governor," "I am Mr.
Ford" or "Mr. Rockefeller," "Why shall I stop my car?" No, it is
government law. You must stop. So this is practical going on. How
you can violate the nature's law? It is not possible. Nature's law is so
strict, a little deviation will put you into suffering. This is going on.
That is Yamaräja. And if you violate more and more and more, then
you suffer more and more and more. This is the law. You cannot
escape. So that is fixed up. But as there is some exceptional cases...
Just like one has committed murder, so by law he must be hanged.
By law. That is the general law everywhere, all over the world: life for
life. So similarly, in the God's law there is no such thing that if you kill
a human being you'll be killed, and if you kill an animal you won't be
killed. That is imperfect law, man-made law. …
So from Africa, if anyone goes anywhere, they require yellow fever
injection. So if you haven't got yellow fever injection, then even in the
airport, there is arrangement, you have to wait in the quarantine area
for six days. You'll not be allowed. So this is... As you have got the
laws and the punishment in this government, so why do you think
there is no punishment and there is no God? This is utopian. SPL SB
6.1.32 HON 76
6.1.33
They saw that they were not ordinary men. With four hands. Because
within this universe, four hands, only Lord Brahmä has got four
hands. Nobody has got four hands. But they were four-handed. So
they understood that "They are not ordinary living entities. They must
be some extraordinary demigods or some upadevatä, almost like
demigods." Siddha-sattamäù: "Or you are coming from the
Siddhaloka." There is a planet which is called Siddhaloka within this
universe. In the Siddhaloka they have got full perfection of life.
Andsometimes the yogis can demonstrate. In the Siddhaloka, for going
from one planet to another planet there is no need of vehicles, no
need of aeroplane. They can fly themselves in the sky. Sometimes we
have seen pictures—a beautiful man and woman with wings. That is,
of course, imagination. Maybe. We have not seen the inhabitants of
the Siddhaloka, but we find it from Vedic scriptures that they can fly
in the sky without any help of aeroplane or similar machine. They
travel from one planet to another by yoga-siddhi. As the yogis can
transfer themselves from one place to another without any difficulty,
similarly, the inhabitants of Siddhaloka, they can fly in the sky. SPL SB
6.1.27-34 SUR 70
So because the Viñëudütas were very beautiful, four-handed, exactly
resembling Lord Viñëu... As I have explained, in the Vaikuëöhaloka all
the inhabitants, their feature of the body are exactly like Lord Viñëu,
four-handed, with conchshell, lotus flower, club, and disc. So they
never saw Viñëudüta before, these Yamadütas, because they go in an
atmosphere where sinful activities are executed. But this time they
were astonished, that "How these beautiful personalities are here?"
Kià devä upadevä vä yüyaà kià siddha-sattamäù. So, "Will you kindly
let us know wherefrom you are coming? Are you coming from the
Siddhaloka planet or heavenly planet?" Because in the material world
nobody knows that there is a spiritual sky beyond this material sky..
Sarve padma-paläçäkñäù. They were very much satisfied by seeing
the Viñëudütas. Just like in your country they are very much satisfied
by seeing your face. They have named you "bright-faced." Why? You
are naturally very beautiful, but they understand, your countrymen,
that you have become more beautiful by Kåñëa consciousness.
That's a fact. (aside): You can sit down there. This is disturbing. So
Kåñëa consciousness is so nice that naturally it will make you
beautiful, not black-faced, not morose—beautiful face. That is the
sign of spiritual advancement. By the face you'll understand that
"Here is a man who is spiritually advanced." Pratyakñam avagamaà
dharmyam. This process of spiritual consciousness can be directly
perceived. It is not theoretical: "Oh, I am a very great devotee." No.Simply
theoretical understanding, "I am a great devotee..." From the
very face it will be understood. Face is the index of mind, how you are
thinking. If you are thinking of Kåñëa always, then your face will be
beautiful. Therefore it is called pratyakñam avagamaà dharmyam,
direct perception. There is no theoretical. It is practical. Pratyakñyam
avagamaà dharmyaà su-sukham.
Then to become such spiritually advanced, is it very difficult task? No.
Su-sukham: very easy and very happy. How it is happy? Happy
because this spiritual consciousness is developed by chanting Hare
Kåñëa mantra. That is very pleasing. With music, with musical
instrument we chant Hare Kåñëa mantra. There is no trouble. Even a
child can take part, experience. A child also claps; he also dances. So
what can be easier method than this? Any other method you take, you
have to exercise, you have to tax your brain, press your nose, or so
many other things. But here automatically you chant before ärätrika
and you become spiritually enlightened. Even the child becomes.
Therefore it is susukham, very happy to execute. Susukham kartum
avyayam [Bg. 9.2]. And whatever you do, little, that becomes a
permanent asset, avyayam. It is never to be vanished. Even one
percent of devotional service you execute, it will help you again to
begin from that point.
So here is a description of the Vaikuëöha-puruñä. Sarve padma-
paläçäkñäù: "Your eyes are so beautiful, just like petals of the lotus
flower." And péta-kauçeya-väsasaù. Saffron and yellow. These two
kinds of colors of garments because... SPL SB 6.1.32 SUR 70
"You are so nice." Because they are Yamaräja. Their bodily features
already described: twisted face and the hair standing just
perpendicularly. So they never saw. Why they? Even... We are
supposed to be civilized man. We have not seen how the bodies are
there in the Vaikuëöha. Here you can understand that in the
Vaikuëöha planets, as the Lord Viñëu is four-handed, similarly, all the
inhabitants there, they are also four-handed and equally dressed. Just
like here, if your President Ford comes, he also dressed like a nice
gentleman. And there are many others also, equally nicely dressed.You
cannot distinguish who is President and who is ordinary man.
Similarly, in the Vaikuëöhaloka all the inhabitants are equally in
external feature: four-handed with the weapons—the disc, the club,
the conchshell, the lotus flower. All the Vaikuëöha's inhabitants: the
same dress, same garment, same ornaments, same weapons. But
still, there is distinction, that kaustubha jewel. That you will find Him
hanging. By that kaustubha jewel, one can understand that "Here is
Lord Viñëu, and here is ordinary living being." …
But now the two classes of messengers have come. The Yamadütas
have come to take him away because externally he is the most sinful
man. Therefore they are protesting, "How is that? It is already settled
up. This man has committed so many sinful activities. So they are
under our jurisdiction. Who are you, you are forbidding us?" But the
Viñëudütas have come there because although he was sinful,
although he was most impious, although he was a prostitute-hunter
and cheater and so many good qualities, still, he has chanted the holy
name of Näräyaëa at the end of his life. Immediately Viñëudütas...
This is the facility. Whole life sinful, ante näräyaëa-småtiù [SB 2.1.6],
but he has remembered Näräyaëa at the end of his life. Very painful
life. At the time of death it is very, very painful. We have got
experience. Therefore you do not wish to die, because it is very, very
painful. Similarly, after death, immediately, by the discrimination of
Yamaräja, he gets another body. Karmaëä daiva-netreëa [SB 3.31.1].
Daiva-netreëa, by the supervision of superior power, the Yamaräja
takes away, and then he gives a body. First of all he is put into the
hellish condition of life as he will get. Then, when he is little practiced,
then he is given the similar body. Otherwise how it...? It will be...
Suppose a person from, coming from very high family or king's royal
family, but he has acted just like dogs and dogs. Then next life he is
going to have a body of hog or dog. So therefore he is put into such
life, subtle life—that is Yamaräja's business—to be used in that way of
life Then he is given a solid body or gross body so that the same royal
prince, he can very easily eat stool. This is the process, nature's
process is going on. Prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù
SPL SB 6.1.32 SF 75So these Yamadütas, order carriers of Yamaräja, they
were surprised
to see how nice they are, good-looking. So they were surprised, and
they were asking question that kasya vä, "Whose servants you are?
We are Yamaräja's servant. We are so ugly-looking, and you are so
beautiful. So whose servants you are?" Kasya, "whose," means either
"whose servant" or "whose son," like that. Kasya vä kuta äyätäù: "And
wherefrom you are coming?" Kasmät: "And what is the business?
Here you have got... You are so nice-looking. We have come to take
this sinful man, and what business you have got here? Why you are
forbidding us?" Kià deväù: "Are you demigods or semi-demigods?" In
the upper planetary system there are gods, demigods. But yüyaà kià
siddha-sattamäù. Siddha-sattamäù means in the spiritual world.
Siddha means "completely perfect," and sattamäù, "devotees." So
siddha-sattamäù. Siddhas... Here we have to practice to become
siddha, perfect, but there, in the Siddhaloka, they are so perfect that
they can go from one planet to another. The yogis can go, but they
are born yogis. …
As Viñëu has got bodily effulgence, similarly, the Viñëudütas, they
have also the bodily effulgence so that wherever they will go, it will be
illuminated immediately. There is no necessity of light or sunshine.
They personally, they make the place illuminated. Diço vitimira.
Timira means darkness, and vi means without. Wherever they will be
present... Therefore, in the spiritual world everyone has got the
spiritual effulgence, so whole planet is full of effulgence. Just like
one example is here in this material world, the sun. There there are
living entities. They are also all light because their body is made of
fire. And many hundreds and thousands and millions of people with
the fiery body, they are living. Therefore you will find always sun fiery,
light. Just like you can see from distance a big city. The light is
coming out. Is it not? In the night you see a big city, and you are in the
village, you will find a big light is coming. So that is artificial, electric
light. But in the Vaikuëöhaloka normally, regularly, their body is light.
…So these people never saw, these Yamadüta, such persons with four
hands, so decorated, so effulgent. So they were surprised, that "You
are so nice." So diço vitimirälokäù kurvantaù svena tejasä: "By your
personal effulgence, you are illuminating wherever you are standing."
Diça. Kim arthaà dharma-pälasya kiìkarän no niñedhatha: "You look
so beautiful and gentle. Why you are doing this wrong thing? We have
come to discharge our duties, and you are forbidding us." Means they
could understand that "They are so powerful, they have stopped us to
touch Ajämila's body. If we forcibly do, they can punish us." The
Yamadütas could understand. Therefore politely asking that "You are
so gentle, so good-looking, so nice. Why this is your business, that
you are forbidding us in discharging our duties?" Kim arthaà dharma-
pälasya. Dharma-päla: "We are also acting not whimsically. We are
working under the Dharmaräja, Yamaräja, who is justice, how to make
judgment against the sinful man. He is appointed for this purpose,
and we are just carrying out his order." Then "You look so gentle and
highly exalted. Why you are forbidding us? This is very..." kim arthaà
dharma-pälasya kiìkarän no niñedhatha SPL SB 6.1.33 SF 75
So the Yamadütas, their description of the body already given. They
are not very good-looking. So when they saw the Viñëu-düta—the
description of the Viñëu-düta is in the next verse—they were
surprised, that "Wherefrom such nice features of the body..." They
have been described here, sarve padma-paläçäkñäù. They saw that
their eyes were just like petals of the lotus flower, so beautiful. Sarve
padma-paläçäkñäù péta-kauçeya-väsasaù. And all dressed in saffron
cloth, yellow. Kiréöinaù, with helmet, kuëòalino, and earrings.
Kuëòalino. Lasat-puñkara-mälinaù. And with flower garland. Just
imagine if somebody is very good-looking, with helmet and nice
earring, bedecked with jewels, and the helmet bedecked with jewels,
and cloth yellow, with garland, four hands. Sarve ca nütna-vayasaù.
All young, not old like me; all young like you. Nütna-vayasaù. Just
(indistinct) very young. Sarve ca nütna-vayasaù sarve cäru-
caturbhujäù. And four-handed. Here we get two hands, in the
Vaikuëöha planet we get four hands. Dhanur niña aìgäsi-gadä-çaëkha-cakra-
ambuja çriyaù. And each hand is decorated with bow, arrow,
sword, and conchshell, and disc. Like that. This is the description of
Vaikuëöha features.
So always young. There is no old age, disease, or birth and death.
Here in this material world these four things are there: birth, death,
old age and disease. In the spiritual world the men are so beautiful,
and imagine the women also still more beautiful, very attractive….
So they were surprised, wherefrom these beautiful... They never
experienced. Because these Yamadütas, they generally... Just like
police. Police go to the thieves, rogues and criminals. They have very
little opportunity to see very beautiful, aristocratic, nice family. They
have no possibility because they are invited by this class (indistinct)
or they are forced to go there. So these Yamadütas, they are
accustomed to go to the sinful men like Ajämila and many others.
Their business is to arrest the sinful soul and take the soul to
Yamaräja. So they were very much surprised by seeing these
beautiful Viñëudüta. …
Çrémad-Bhägavatam, eighteen thousand verses. So each verse, we
are reading suppose one verse daily, or two verses. So eighteen
thousand verses, how long it will take? At least five thousand days.
So five thousand days, how many years?
Devotee: Seven years?
Prabhupäda: Seven years? Five thousand verses. Anyway, so we have
got enough stock in the Çrémad-Bhägavatam, at least whatever we
have published. One thousand days how many years?
Devotee: Three years.
Prabhupäda: Two years?
Puñöa Kåñëa: It would take between twenty-five and thirty years.
Prabhupäda: Yes. Not seven years. (laughter) If we regularly read two
verses. That will be also not possible. Anyway, we can read. Not once
reading you can understand. Repeatedly. Punaù punaù …
So Kåñëa, the Supreme Person... We are also. Because we are part
and parcel of Kåñëa we have got the same quality. So you see Kåñëa,
He is enjoying with the gopés, with the cowherd boys, friends, in
Våndävana, in the forest, with cows, with calves. This is enjoyment,variety.
Zero is enjoyment? No. Zero is not enjoyment. Änanda mayo
'bhyäsät. This is the Vedänta-sütra, that the Absolute Truth,
Personality of Godhead, is simply enjoying. Everything enjoyment.
You find Kåñëa always, wherever He is, He is playing on flute with
company, either gopés or cowherd boy or somebody, somebody. This
is enjoyment. And He comes personally on this planet to show His
enjoyment life in Våndävana—that place is Våndävana; therefore
Våndävana is so important—to invite us that "Why you are not in
here? Come with Me. Enjoy with My dance." Similarly, Çré Caitanya
Mahäprabhu also you see dancing. Çré-kåñëa-caitanya prabhu-
nityananda çré-advaita-gadädhara çréväsädi... All dancing. Saìgo-
paìgästra-pärñada. So the life is this enjoyment, dancing. That is life,
not meditation, "For fifteen minutes' meditation I become God. That's
all." (laughter) These are all rascals. Enjoyment is real life. Enjoyment.
That enjoyment, not this material world, the sex. No. Above this.
Transcendental. That we find information in Kåñëa consciousness.
So I am very glad that you have all taken. Continue this Kåñëa
consciousness. Read books, chant, dance, eat nicely and be happy.
SPL SB 6.1.33 HON 76
6.1.34-36
Sarve ca nütna-vayasaù. In the Vaikuëöhaloka, the inhabitants are
always young, just like Kåñëa or Viñëu is always young. There is no
old age. Old age is here in this material world because this material
body becomes old, not the spirit soul. Spirit soul is always fresh.
Nityaù çäçvato 'yaà na hanyate hanyamäne çarére [Bg. 2.20]. So they
are describing that "You are... You look all just very young." And sarve
cäru-caturbhujäù: "And you are beautifully embodied with four
hands." Sarve cäru-caturbhujäù. (aside:) What is that? Dhanur-
niñaìgäsi-gadä-çaìkha-cakrämbuja-çriyaù: "And exactly like Viñëu, you
have got dhanur, bows; and çaìkha, conchshell; cakra, disc; gadä,
club; and ambuja, padma, lotus flower. Everyone." That means
everyone in the Vaikuëöhaloka, they are exactly like the bodily feature
of the Supreme Personality of Godhead, Näräyaëa. This is called
särüpya-mukti…."You are so brilliant, you appear to be very enlightened
and coming
from some planets." Because they had no exactly idea what kind of
planet they live. They are simply suggesting that "You must be
coming from some very exalted planet. But why you are interfering
with our business?"
Kim arthaà dharma-pälasya. Dharma-päla. Yamaräja's another name
is Dharmaräja or Dharmapäla. He is one of the authorities. …
Dharmäà tu säkñäd bhagavat-praëétam [SB 6.3.19]. Dharma, religious
principles are enacted by the Supreme Personality of Godhead. No
ordinary man can enact dharma. Therefore there is dharma-viparya.
Real dharma, actual dharma, is to abide by the words of the Supreme
Lord. That is dharma. Just like Kåñëa says, mäm ekaà çaraëaà. That
is dharma, simply to surrender unto Kåñëa. Otherwise it is not
dharma. Man-made dharma is no dharma. That is called kaitava-
dharma, cheating dharma. You cannot manufacture religion. But
nowadays it has become fashion. Everyone is manufacturing his own
religion. Therefore there is dharma-viparya. So one should know that
dharma means the laws given by God. That is dharma. And such
dharma, or the path of dharma, is strictly followed by these
mahäjanas. …
So diço vitimirälokäù kurvantaù svena tejasä. Svena: "By your own
effulgence you are dissipating the darkness, all directions. You are so
bright, brilliant." Kim arthaà dharma-pälasya: "Oh, we can understand
that you are not ordinary living entities. You are coming from some
exalted planet. What business you have got to interfere with our
business?" Dharma-pälasya. SPL SB 6.1.34-39 SUR 70
6.1.37
Indirectly, the Yamadütas said that "You are so exalted, so it is not
very good for you to interfere with our business." They politely
submitted. And... (commentary:) Ato daëòyädaëòya-jïäna-çünyä iti
çaura eväkñnod dhiyä dharma-räjasya kiìkarä ity anvitaà vadanti
viñayena prahasya tän pratyücuù (?).
Now, Çrédhära Swami is commenting why they were smiling, these
Viñëudütas, because the Yamadütas were criticizing, "Why you
areinterfering?" The Yamadütas did not know that whatever action is
taken by the representative of Viñëu, they are not, I mean to say,
unnecessarily interference. They are actual fact. Therefore they are
smiling, that "These Yamadütas, without knowing our position, they
are trying to criticize us." So they were smiling. Prahasya, prahasya.
Just like if a child speaks something to a learned man, he smiles. So
Viñëudüta were smiling, hearing the Yamadütas. Meghasya eva
nirhräda hänir yasya prayätaù:(?) "They began to speak in grave voice,
as if the thundering cloud." SPL SB 6.1.34-39 SUR 70
So the Yamadütas, they very politely submitted. They could
understand immediately that these persons so nicely decorated, four
hands, looking very youthful, all the good qualities... So with due
submission, they said that "You look so nice, gentle. Why you are
interfering with our duties?" Kim arthaà dharma-pälasya kiìkarän no
niñedhatha. So they accepted the submission. Very humbly they
submitted, with great respect. Therefore they were smiling. And the
word is used here, tän pratyücuù prahasya idam. When there is
argument, dealing, if the words are exchanged very politely, so things
go on nicely. So prahasya. Prahasya, now they are challenging, the
Viñëudüta, that "You are claiming to become the servants of
Yamaräja, and he is Dharmaräja, he is authority, and how is that you
do not know whom to arrest and whom not to arrest? This man is
now free from all sinful reaction. How is that you are claiming to be
servant of Yamaräja, Dharmaräja, and do not know?" Therefore they
were smiling.
So their challenge was that "You are claiming to be servants of
Yamaräja, but we are doubting whether you are bona fide servants of
Yamaräja. Otherwise why you are committing this mistake?" So this
indicates the servant should be as good as the master. That is
servant. Because sometimes servants may be challenged. So that is
the qualification of Kåñëa's servant. Kåñëa's servant must be always
equipped, because they have to meet so many opposing elements,
Kåñëa's the... Pariträëäya sädhünäà vinäçäya ca duñkåtäm [Bg. 4.8].
There are so many... Practically the whole material world is full ofduñkåtäm.
They want to create God. They don't want to become
servant of God. That is their challenge. Therefore, anyone who is
claiming to become servant of God, Kåñëa, he must be well equipped
to meet the challenging spirit of others. Prahasya idaà megha-
nirhrädayä girä. Very gravely enquired from them. What is that
enquiry? They said, çré-viñëudütä ücuù. The Viñëudüta replied. Their
submission was, "Sir, you are so nice gentlemen. You appear to be
coming from the very elevated planets, and why you are interfering?"
So they, with very grave voice and smiling, challenging them. What is
that? SPL SB 6.1.37 SF 75
In this verse the word väsudevokta-käriëaù... Väsudeva, Kåñëa,
väsudeva-ukta, ukta means what is said by Väsudeva. Ukta means
what is spoken by Väsudeva, Kåñëa. Väsudevokta-käriëaù: they'll do
that, that's all. This is devotee. There is no difficulty to become
devotee. At once you can become a devotee, within a second. They
ask something, sometimes, that "How long it will take to become a
devotee?" It will take one second. How? Väsudevokta-käriëaù. You
simply accept that whatever Väsudeva says, you'll do, that's all.
Väsudeva says so many things. Väsudeva says to Arjuna that "You
fight." So if you accept, "Yes, I'll fight," then you become devotee. But
Arjuna denied, "No, Kåñëa, I'll not fight." That is our disease. Our
whole disease is that as soon as we agree to accept the words of
Kåñëa, we are liberated, immediately. We are immediately in the
Vaikuëöha. As as soon we deny, immediately within mäyä.
kåñëa bhuliya jéve bhoga väïchä kare
päsate mäyä täre jäpaöiyä dhare
Two things are there. If you deny to keep yourself in the light, then go
to the darkness. And if you deny to keep yourself in the darkness,
then go to the light. Two things are side by side. If you agree to act
according to Väsudeva's instruction, His order, then you are
immediately liberated person. And if you do not, then you are
immediately under illusion, mäyä.
So this is wanted. Liberation But it is very difficult to accept the
position that "I shall do whatever Väsudeva says." Immediately ourlife
becomes very clear and happy. Not only happy in this life, but also
next life. Tyaktvä dehaà punar janma naiti mäm eti kaunteya [Bg. 4.9].
If we accept simply to obey the words of Väsudeva ... It is so simple,
but we are so unfortunate that we do not accept. Especially in this
age, mandäù sumanda matayo manda-bhägyäù …
So the Kåñëa conscious life is not very difficult. It is very easy. In one
second, if he agrees: "Yes, Kåñëa, whatever You say, I shall do..." That
Arjuna did at last, after hearing the whole Bhagavad-gétä. When
Kåñëa asked, inquired from him, "Now, what is your decision...?"
Kåñëa never interferes with your decision. You have got little
independence. Kåñëa has given you. But if you use your
independence, do not like to obey the orders of Kåñëa, that is your
business. You can do that. Kåñëa will not interfere with you. But
Kåñëa says that "If you want actual happiness, liberation, then follow
what I say." That is Kåñëa's request. As we are subordinate, Kåñëa
can order that "You must do it." That Kåñëa does not say, never. Kuru.
He says sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg.
18.66], "You do it." He doesn't say "You must." That is your option.
You can deny it. That is going on. Kåñëa is instructing everything
perfectly, but why people are not doing? That is his discretion. That
Kåñëa gives always. After teaching Bhagavad-gétä thoroughly, He
asked Arjuna: "Now, Arjuna, I have spoken to you everything. Now it is
up to you to do it or not to do it." Yathecchasi tathä kuru [Bg. 18.63].
Yathä-icchasi: "Whatever you like, you do." He doesn't force, but
Arjuna, that is, means knowledge, Arjuna said nañöo mohaù: "My
illusion is now over." Nañöo mohaù småtir labdhä: "Now I am
remembering, I am memorizing my position," tvat-prasädäd, "by Your
grace." So kariñye vacanaà tava [Bg. 18.73]: "Now I shall act as You
desire." This is perfection of life. Whenever we decide that "Now we
shall act as Kåñëa says," then our life is perfect. Väsudeva-uktaù
käriëaù….
They were smiling. When the Yamadütas challenged them that "Who
are you? You look like very nice, coming from some very, very nice
place. You are very well dressed, and you are all young men and
nicely dressed, everything Oh, why you are interfering with ourbusiness?"
So, they were smiling. They were smiling because they
knew their business. They knew their business, they have come to
rescue Ajämila by the order of the Supreme Personality of Godhead.
So they know their position, that "We have come from the supreme
controller. You cannot do any more this things. That is your
foolishness." They were smiling that "What these foolish persons are
asking us question?" Our position is like that. Anyone who is
preaching Kåñëa consciousness, you may protest against Kåñëa
consciousness, we shall smile, that's all. (laughter) We know our duty.
Yes. We shall simply smile, that "What these nonsense speaking?" We
shall go on, forward, because we are carrying the order of Kåñëa. We
shall be protected in every respect. Nobody can supersede our order.
This is our position. So they were smiling that "What these nonsense
are speaking?" Yes. So tän pratyücuù prahasya idaà megha-
nirhrädayä. Just like cloud. Cloud means sounds, everything stops.
Megha-nirhrädayä. So the point is that those who are preaching
Kåñëa consciousness, if they are strictly following väsudevoktaù,
whatever Väsudeva has said or the Väsudeva's representative has
said, if he's simply prepared to carry out the orders, then his position
is very secure. His position is very secure.
So we are Kåñëa conscious men or we are known as Hare Kåñëa
men. Anyway... So we are not manufacturing something imaginary.
That is not our position. Väsudevoktaù. We are simply excecuting
what Väsudeva has spoken, that's all. So our task is very easy,
because we haven't got to manufacture, tax our brain, to create
something nonsense. No. Our position is very clear. Kåñëa has said
man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg. 18.65].
This is Kåñëa's words. So many things, these are important things.
Kåñëa says that "Always think of Me." So we are saying the same
thing. "My dear friend, my dear student, my dear son, chant Hare
Kåñëa." Then you'll think of Kåñëa. Man-manä. And, who will chant
Hare Kåñëa? Mad-bhakto. Unless one agrees to become a devotee of
Kåñëa, why he'll chant? Man-manä bhava mad-bhakto mad-yäjé: "You
worship Me." So we have created this temple. Come on, worship
Kåñëa. And mäà namaskuru—and whoever comes to the temple, heoffers
obeisances. We teach how to offer obeisances as soon as we
enter. That is our business. Where is the difficulty? There is no
difficulty. Either you are learned or a fool or rich or poor or black or
white or American or Indian, Hindu, Muslim, never mind—take this
lesson, you become perfect. So human society should take
advantage of this movement and do these four things only—man-
manä bhava mad-bhakto mad-yäjé mäà namaskuru. Then what is
the... Mäm evaiñyasi asaàçayaù: [Bg. 18.65] "I guarantee you come
back to home, back to Godhead, by this process." SPL SB 6.1.37 LA
76
6.1.38
"You are claiming to be representative of Dharmaräja, Yamaräja."
Yamaräja is Dharmaräja. So Viñëudüta knows that they are
representative. So he challenged. The Viñëudütas challenged the
Yamadütas, that "You are accusing us that we are interfering with
your business which is entrusted unto you by the Dharmaräja, the
maintainer of dharma. Would you kindly explain what is dharma and
what is adharma?" It is very intelligent answer. Yüyaà vai dharma-
räjasya: "If you are actually representative."
Therefore Caitanya Mahäprabhu said that yei kåñëa tattva-vettä sei
guru haya: [Cc. Madhya 8.128] "If anyone is representing as guru, he
must know Kåñëa." He must know. Kåñëa cannot be known, but at
least... Just like Kåñëa says, yo jänäti tattvataù, that... One must know
Kåñëa in fact, tattvataù, in truth. He can become guru. Otherwise,
guru is not a, so cheap post that everyone can become guru.
Similarly, here is the challenge, that "If you are representative of
Dharmaräja, you must explain what is dharma and what is adharma."
That should be the criterion of test. Not that everyone should be
accepted as religious, everyone should be accepted as guru. This
ignorance of the population has created so many nonsense as
representing as guru and dharma-jïä. No. Tasmäd guruà prapadyeta
[SB 11.3.21]. The Vedic injunction says, tasmad gurum prapadyeta
jijïäsuù çreya uttamam, çäbde pare ca niñnätam. One is advised...
First of all, who will accept a guru? Guru is not a plaything, that "Imust have
a guru, and I will never care to obey his orders, but
because it is a fashion to keep a guru, I shall keep a guru." That kind
of guru is useless, and that kind of disciple is also useless. One must
seek after a guru—when? When he is inquisitive to understand the
transcendental knowledge. Jijïäsuù çreya uttamam. It is not a
fashion. It should be very serious. One who is very much eager to
understand transcendental knowledge, çreya uttamam. ..
Prabhupäda: Oh. So naturally... Just like somebody says that "I am
God. I have become God by mystic yoga." So one should challenge
him, "What kind of God you are? Whenever there is a toothache, you
go to the doctor immediately. And you are God?" So I have seen. I
have seen one man in America. He had some disciples, some. And he
was claiming everyone is God, he is God. And one day he was
suffering from toothache. So I asked him, "What kind of God you are,
that you are so much painful, suffering from toothache?" And
actually, one should challenge these... And they are, practically,
another kind of lunatic, who claim that "I am God." Similarly, this
challenge is given by the Viñëudütas to the Yamadütas, that "You are
representative of Dharmaräja. Now explain what is dharma and what
is adharma." brüta dharmasya nas tattvaà yac ca adharmasya
lakñaëam. Tattva, lakñaëam: the symptoms of adharma, and the truth
of dharma. …
Prabhupäda: Yes. Paramahaàsa, they do not come in the society
because people may imitate and they fall down. Therefore they are
aloof. Just like Gaura Kiçora däsa Bäbäjé Mahäräja. He was aloof,
bhajanänandé. But one who will act as preacher or spiritual master,
even if he is paramahaàsa, he should live ordinary so that his
disciples may follow. He comes to second stage. Paramahaàsa is the
first stage, and preacher is in the second stage, and neophytes are in
the third stage. So the neophyte should try to come to second stage.
Éçvare tad-adhéneñu bäliçeñu dviñatsu. …
Revaténandana: You must be higher than the paramahaàsa stage,
Prabhupäda.
Prabhupäda: I am lower than you. I am lower than you.Revaténandana: You
are so beautiful. You are paramahaàsa, but still,
you are preaching to us.
Prabhupäda: No, I am lower than you. I am the lowest of the all
creatures. I am simply trying to execute the order of my spiritual
master. That's all. That should be the business of everyone. Try best.
Try your best to execute the higher order. That is the safest way of
progressing. One may be in the lowest stage, but if he tries to execute
the duty entrusted upon him, he is perfect. He may be in lowest stage,
but because he is trying to execute the duty entrusted to him, then he
is perfect. That is the consideration. [break] Back to Godhead means
one must be completely pure. A slight impurity will not allow.
Kingdom of God is so, that no impure person can enter. Just like in
your country. You belong to USA.? There are... In every country, there
are so many. Especially in your country, there are so many
immigrants, immigration to check whether contamination... Even they
do not allow plants to be carried. Is it not? From one port to another.
Why? Checking the contamination. So if in this material world such
strict checkings are there, don't you think that one who enters, one
who wants to enter the kingdom of God, there is no checking?
Anyone will be able to enter? It is a commonsense affair.
So kingdom of God means purity. So if there is slight impurity, he will
not be allowed: "Keep aside." …
Therefore here it is asked that brüta dharmasya nas tattvam. So
dharma and adharma. There are two kinds of activities, dharma...
Dharma means one who is acting according to the order of God. That
is dharma. And one who is not acting according to the order, that is
adharma. Therefore the challenge was there: "If you are actually
representative of Dharmaräja, you must know what is dharma and
what is adharma. You explain." That means they are also not aware
what was the actual position of Ajämila. They did not know that
although throughout his whole life he was sinful, but because at the
time of his death he simply remembered Näräyaëa... But that is also
difficult. We may not think that "Let me now go on committing all
sinful activities. At the time of death I shall remember Näräyaëa or
Kåñëa." That is not possible. It is only possible for persons who hadsome
intimate relationship with Näräyaëa. This Ajämila had very
intimate relationship with Näräyaëa. When he was boy, when he was
being trained up by his father, he was very faithful to Näräyaëa, to his
father. Up to twenty years, he served very nicely Näräyaëa. Therefore
he had the effect of remembering Näräyaëa at the time of death.
Therefore in the Bhagavad-gétä it is said, svalpam api asya
dharmasya träyate mahato bhayät. If even slight of this Näräyaëa-
dharma is practiced, it can save you from the greatest danger. So
why not take to this Näräyaëa consciousness or Kåñëa
consciousness always, twenty-four hours? Then there is no question
of danger. Näräyaëa-paraù sarve na kutaçcana bibhyati [SB 6.17.28].
One who has become näräyaëa-para, he is not afraid of anything. Na
kutaçcana bibhyati. Why he should be afraid? He knows, "There is
Näräyaëa; there is Kåñëa. Why shall I be afraid?" …
Why people should not take? Why this obstinacy? I ask. They are
thinking that "I have become civilized. I have become educated.
Therefore I shall not do this." So are they not educated? Are they not
civilized? Why Indian boys are refusing? That is my question. They
are losing the opportunity of taking birth in India. They are so much
fortunate to take their birth in India, and they are refusing this culture.
That is the effect of this modern education. Äpana dhana dilaye diye
bhikña bhaje pareka.(?) What is the position of India? Nobody cares
for India. Wherever I go, they say, "Oh, India? That's poverty-stricken
country." That is your good name. Because you are actually going.
Your administrators are going: "Give me. Give me grains. Give me
money. Give me weapons so I can be saved from the slapping of
China." A begging business. The India's position is not very glorious
outside India. You may be puffed up that you have become
independent. But everyone is anxious to have your spiritual culture,
everyone. They know. Even a Chinaman, he has written one book that
is recommended in New York University. He says that "If you want to
know about spiritual culture and religion, then you must go to India."
So you are all young boys. You should be very responsible. Caitanya
Mahäprabhu has said specifically, bhärata-bhümite manuñya-janma
haila jära: "Anyone who has taken birth as a human being in the landof
Bhäratavarña," janma särthaka kari' kara paropakära, "just make
your life successful and do welfare activities for others." So you must
realize, because in India you have got this Kåñëa science or spiritual
culture so nicely left by so many sages, so many saintly persons. You
do not make your life successful by following their path. And what
can you do for yourself or for others? You cannot be glorious simply
by imitating them. When you have established some technological
institution, you will find in the Western countries, they are hundred
years ahead than you. So in that way you cannot make competition.
You should realize your own assets and distribute to the world, and
that will make you glorious. SPL SB 6.1.34-39 SUR 70
"So if you are actually servant of Dharmaräja, then you must know
what is dharma and what is adharma." Yüyaà vai dharma-räjasya yadi
nirdeça-käriëaù. "That will be your bona fide representation. You
cannot do any mistake if you are servant of Dharmaräja." …
So if you imitate dog instead of human being... You are advanced
human being. Why should you eat like dog or the uncivilized man?
The uncivilized man in the jungle, he does not know how to produce
grain, how to prepare many nice preparation. He does not know. But
you are civilized man. Why you should eat like dogs and tigers? This
is misuse of intelligence.
So therefore, as they are challenging, that first of all, "You are
claiming to be servant of Dharmaräja, so let us know what do you
know about dharma?" so similarly, we should also challenge, "If you
are human being, you must know how to live like human being.
Otherwise you are animal. If you eat like animal, sleep like animal and
have sex like animal and defend like animal, then you are animal."
They say that "It is very good to become dog because there is no
restriction of sex life. We can have it on the street." They think like
that. "This is advancement." The animals wander naked, so man is
also trying to become naked, nudism. This is life. So their extra
intelligence is being used like that—very, very abominable condition
of the human society. You are the only hope to save them. Otherwise
it is doomed.So the question is, they are challenged, "What is dharma and
what is
adharma? If you are servant of Dharmaräja, you must distinguish
what is dharma." So even though the Yamadütas, they are not very
good-looking as the Viñëudütas, still, this question was put to them to
explain. They are not very much civilized, you may say. Still, they are
expected to know this distinction. Just see. Even the Yamadütas
were how much advanced, and how we are advanced? We do not
know what is dharma, what is adharma. We don't make any
distinction. Dharma is... We have repeatedly said: dharma means to
surrender to Kåñëa, simple. And adharma means everything except
this. If you don't surrender to Kåñëa, then whatever you are doing,
that is adharma, means nonreligious. Therefore in the Çrémad-
Bhägavatam it is said, dharmaù projjhita-kaitavaù atra. Kaitava
means cheating, false, pretentious. So all kinds of cheating religion is
kicked out. Cheating religions, they are teaching that "We can create
God. As we can create television, similarly, we can create God." They
are teaching, "This is dharma." Just see how degraded they have...
And these things are going on as dharma. Brüta dharmasya nas
tattvam. Tattvam. Tattvam means truth. "Don't talk nonsense. Don't
waste time." Tattvam: "In truth, what is dharma?" Brüta dharmasya
nas tattvaà yac ca adharmasya lakñaëam: "And how you distinguish
from adharma, nonreligious thing?" Knowledge means you should
know both things, not one side. You must know what is religious
system and what is not religious system. Simply one side is not full
knowledge. Upayaà ca cintayet prajïä, apayaà ca cintayet(?). Just like
if you want to do some business, you have calculated that "I shall
invest so much money, and I shall get so much profit. So let us do
this business. It is very nice." But çästra says, "No, you have simply
calculated the profit, and you also calculate no profit, not one-sided."
Similarly, to know dharma, you must know adharma also, the
opposite side. If you know white, you should know what is black.
Otherwise the knowledge is not... Relative. This world is... If you know
the father, then you must know the son. Or if you know the son, then
you must know the father. So in the religious system, if one knows
the son, the further improvement is to know the father. That isrequired.
Otherwise incomplete. If you simply know the son of God,
then it is incomplete. If you know the father of the son of God, then it
is complete.
So here, in our Kåñëa consciousness movement, there are... In all
other religious system, they say that "Our this leader is son of God."
Somebody says, "He is... Our leader is a servant of God." So now,
because you did not know who is the master, who is the father,
therefore gradually it has dwindled. Now we must know. The Kåñëa
consciousness movement is awarding, "Here is the father of the son
of God—Kåñëa. Here is the master of the servant." This is Kåñëa
consciousness. So there is no quarrel with other religious system.
They know simply the son of God, but they do not know who is the
father of the son. That is Kåñëa. Ahaà béja-pradaù pitä. Kåñëa says, "I
am the seed-giving father." Whose father? Sarva-yoniñu. "In all forms
of living entity. …
So here is a challenge: yüyaà vai dharma-räjasya yadi nirdeça-käriëaù.
Nirdeça-käriëaù. Servant means they have no second choice than to
carry out the orders of the master. Therefore nirdeça-käriëaù. They
cannot argue. No. Whatever is ordered, that is served. So if anyone
claims to become... He is expecting the... I think... Here the
Viñëudütas are also mentioned here, väsudevokta-käriëaù. They are
also servant. So ukta means whatever order is given by Väsudeva,
they carry out. Similarly, the Yamadütas, they are servant of
Yamaräja. They are also addressed nirdeça-käriëaù: "If you are
actually servant of Yamaräja, you act according to his direction, then
you must know what is dharma and what is adharma." So they are
actually bona fide servant of Yamaräja, there is no doubt about it.
Now they are giving their identification in this way, yamadütä ücuù
veda-praëihito dharmaù, immediately answered. "What is dharma?"
That was the question. Immediately answered. They know what is
dharma. Veda-praëihito dharmaù: "Dharma means what is explained
in the Vedas." You cannot create dharma. Veda, the original
knowledge, Veda means knowledge. Veda-çästra. So from the time of
creation, the Veda was given to Brahmä. "SPL SB 6.1.37 SF 75They
challenged, the Yamadütas challenged: "Who are you, interfering
in our business? We have come to arrest him." So, before talking, the,
the counterchallenge was that "You spoke that 'We are servants of
Dharmaräja. So it is his jurisdiction... This person is impious. So this
is the jurisdiction of Dharmaräja. He has to try the case and give him
punishment, criminal department, law and order. So, you cannot
interfere with us.' " Therefore the challenge is replied by Viñëudütas
that "If you are actually representative of Dharmaräja, who tries the
case of dharma and adharma, first of all explain what is dharma and
what is adharma."
This is very nice challenge. Suppose if somebody, if you say that "We
are Kåñëa conscious persons." So one may challenge you, "First of
all, explain what do you know about Kåñëa?" That is quite natural. If
you do not know about Kåñëa, you have no right to say that "I belong
to the Kåñëa consciousness movement." You have not right to say.
So your position is like that, simply if you have a tilaka and a kaëöhi,
that does not mean that you belong to the Kåñëa consciousness
movement. Any cheater can do that. You must know the philosophy.
If one challenges, you must reply. Therefore Bhaktivinoda Öhäkura
has sung a song indicating these cheaters. He says, ei oto ek kalir
cela(?). "Here is a servant of Kali." What kind of cela? Na te tilal golai
mälä (?). "He has got a tilaka and golai mälä, bäs, that's all." He does
not know what is the philosophy. If you do not know the philosophy of
Kåñëa consciousness, if you simply mark your body with tilaka and
kaëöhi, then you are not proper servant, you are not qualified. So
tilaka, mala, is necessary. Just like a policeman. A bogus man, if he
dresses like a policeman, he is not a policeman. He must know what
is the police law, criminal law, who is to be punished, who is not to be
punished, what is criminality, what is innocence. All these things he
must know.
So here is a very good challenge, that "You are talking that you are the
servant of Dharmaräja. I know Dharmaräja." It is not that... Because
they must know. They are coming from Lord Viñëu, and they know
that everyone is servant of Kåñëa. Ekale éçvara kåñëa, ära saba
bhåtya, yaiche näcäya, se taiche kare nåtya [Cc. Ädi 5.142], inCaitanya-
caritämåta. The master is one, Kåñëa or God. There cannot
be two masters. That is not possible. Or two Gods. You cannot say,
"In our faith, God is like this." That is nonsense. God is one. You
cannot say, "In our country, gold is like this." No. Gold is everywhere
the same. …
We have got very simple test in Kåñëa consciousness movement how
to distinguish between an intelligent man a rascal. As soon as we
understand that he's not Kåñëa conscious, he's a rascal. Bäs. There is
no need of testing. Even though he's M.A., Ph.D, D.H.C. and so on, so
on, still we shall call him a rascal. This is open challenge; it is not
secret. How? Cäëakya Paëòita has said, tyaja durjana-saàsargaà
vidyayä 'pi alaìkåto san. He very nicely says that rascals and fools,
must give up their company. Tyaja durjana-saàsargam. "No, I have
got many friends, they are university educated." But he says,
vidyayälaìkåto 'pi san. Even they are with degrees of M.A. Ph.D., tyaja
durjana saàsargaà vidyayälaìkåto 'pi san. Even he is educated, so-
called educated, he's not educated. Anyone who does not know God,
he's not educated, he's a rascal. This is our conclusion. Not our
conclusions, this is çästra's conclusion. So "He has got so many
degrees and he's rascal and he's durjana, a bad man?" "Yes." "Why?"
Now maëinä bhuñitaù sarpaù kim asau na bhayäìkaraù. Suppose a
serpent, he has got a gem on his head. Is it not fearful? Very good
example. Suppose a snake comes here and he, it has a jewel on the
head. So you'll be all safe? (laughter) No. He's dangerous.
So that is going on. So-called educated scientist, degrees, what
they're doing? Atom bomb, kill men. This is their scientific discovery:
that you can kill a man with a knife, one man or two men; now we
have got scientific discovery, millions of men in a moment. Come on,
discovery. So why don't you discover something that millions of
hospitals, diseased men can be brought into life again? That we
cannot do. Kill, killing, killing is going on. What you have discovered?
So this is their scientific... Discover something and declare that there
is no more death. Here is medicine. Then that is scientific discovery.
What is this nonsense? People are dying, and you have discovered
something to facilitate death? Is that discovery? Therefore they arethis snake
with jewel. That's all. They're not gentlemen even. A gentlemen thinks that
"I shall kill so many persons by dropping one atom bomb. I have discovered
such nonsense thing"? And they are going on as scientist. So be careful.
They are like snakes with jewel on the head. That's all. So they do not know.
So here we must know what is dharma and what is adharma. Simply
rubberstamp, "I am Christian," "I am Hindu," "I am Muslim," "I am this...,"
like the tilaka and mälä. No. You must know the science. And Caitanya
Mahäprabhu recommends, ye kåñëa-tattva-vettä sei 'guru' haya. Any person
who knows about Kåñëa perfectly well, he is guru. That's all. He is guru. So
we have to learn this science, what is dharma, what is religion, what is
irreligion, what is God. That is human life. SPL SB 6.1.38 LA 76

6.1.39
What is the process of punishing others? Who are the actual candidates for
punishment? Are all karmés engaged in fruitive activities punishable, or only
some of them?

Purport:
Who is not punishable?
Liberated souls
Animals
Pious souls
Who is punishable?
Sinful persons

BJD: Introd: Discussion between the Yams and Vdutas. The principles of
religion. Not everyone is punishable - people are judged by general
principles. You are saying that Aj is sinful - explain why you are saying
this? What are the principles of religion and how does one tell who is to be
punished.

6.1.40
Yamadutas: veda-praëihito dharmo
hy adharmas tad-viparyayaù
vedo näräyaëaù säkñät
svayambhür iti curcuma
That which is prescribed in the Vedas constitutes dharma, the religious
principles, and the opposite of that is irreligion. The Vedas are directly the
Supreme Personality of Godhead, Näräyaëa, and are self-born. This we have
heard from Yamaräja.

See purport, beginning: The servants of Yamaräja replied quite properly.

They did not manufacture principles of religion or irreligion. Instead, they
explained what they had heard from the authority Yamaräja. Mahäjano yena
gataù sa panthäù: [Cc. Madhya 17.186] one should follow the mahäjana, the
authorized person. Yamaräja is one of twelve authorities.
See purport, para 1, before quote: Bhägavata-dharma comprises only that
which is given by the Supreme Personality of Godhead. Bhägavata-dharma
is sarva-dharmän parityajya mäm ekaà çaraëaà vraja: [Bg. 18.66] one must
accept the authority of the Supreme Personality of Godhead and surrender to
Him and whatever He says. That is dharma. Arjuna, for example, thinking
that violence was adharma, was declining to fight, but Kåñëa urged him to
fight. Arjuna abided by the orders of Kåñëa, and therefore he is actually a
dharmé because the order of Kåñëa is dharma. Kåñëa says in Bhagavad-gétä
(15.15), vedaiç ca sarvair aham eva vedyaù: "The real purpose of veda,
knowledge, is to know Me."
See purport, para 2, quote: Çréla Madhväcärya, the original äcärya for those
who belong to the Mädhva-Gauòéya-sampradäya, says:
vedänäà prathamo vaktä
harir eva yato vibhuù
ato viñëv-ätmakä vedä
ity ähur veda-vädinaù
The transcendental words of the Vedas emanated from the mouth of the
Supreme Personality of Godhead. Therefore the Vedic principles should be
understood to be Vaiñëava principles because Viñëu is the origin of the
Vedas. The Vedas contain nothing besides the instructions of Viñëu, and one
who follows the Vedic principles is a Vaiñëava. The Vaiñëava is not a
member of a manufactured community of this material world. A Vaiñëava is
a real knower of the Vedas, as confirmed in Bhagavad-gétä (vedaiç ca
sarvair aham eva vedyaù [Bg. 15.15)

6.1.41
yena sva-dhämny amé bhävä
rajaù-sattva-tamomayäù
guëa-näma-kriyä-rüpair
vibhävyante yathä-tatham
The supreme cause of all causes, Näräyaëa, is situated in His own abode in
the spiritual world, but nevertheless He controls the entire cosmic
manifestation according to the three modes of material nature-sattva-guëa,
rajo-guëa and tamo-guëa. In this way all living entities are awarded different
qualities, different names [such as brähmaëa, kñatriya and vaiçya], different
duties according to the varëäçrama institution, and different forms. Thus
Näräyaëa is the cause of the entire cosmic manifestation.

See purport, end: As stated in Brahma-saàhitä (5.1):

éçvaraù paramaù kåñëaù
sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam
"Kåñëa, who is known as Govinda, is the supreme controller. He has an
eternal, blissful, spiritual body. He is the origin of all. He has no other
origin, for He is the prime cause of all causes."

BJD-- Human body means so much facility to desire but not so much facility
to fulfill those desires therefore lamentation comes. Misery even when
happy as one anticipates the happiness being over.
Liv ent is trapped by his own activities. One cannot restrain himself from
desiring things. Then this leads to so many actions and repeated b&d.
We think we are the doer but it is just the karma unfolding.

6.1.42
süryo 'gniù khaà marud devaù
somaù sandhyähané diçaù
kaà kuù svayaà dharma iti
hy ete daihyasya säkñiëaù
The sun, fire, sky, air, demigods, moon, evening, day, night, directions,
water, land and Supersoul Himself all witness the activities of the living
entity.

See purport, up to quote: The members of some religious sects, especially

Christians, do not believe in the reactions of karma. We once had a
discussion with a learned Christian professor who argued that although
people are generally punished after the witnesses of their misdeeds are
examined, where are the witnesses responsible for one's suffering the
reactions of past karma? To such a person the answer by the Yamadütas is
given here. A conditioned soul thinks that he is working stealthily and that
no one can see his sinful activities, but we can understand from the çästras
that there are many witnesses, including the sun, fire, sky, air, moon,
demigods, evening, day, night, directions, water, land and the Supersoul
Himself, who sits with the individual soul within his heart. Where is the
dearth of witnesses? The witnesses and the Supreme Lord both exist, and
therefore so many living entities are elevated to higher planetary systems or
degraded to lower planetary systems, including the hellish planets. There are
no discrepancies, for everything is arranged perfectly by the management of
the Supreme God (sväbhäviké jïäna-bala-kriyä ca).

6.1.43
The candidates for punishment are those who are confirmed by these many
witnesses to have deviated from their prescribed regulative duties. Everyone
engaged in fruitive activities is suitable to be subjected to punishment
according to his sinful acts.

6.1.44
Why is everyone within this world sinful?
O inhabitants of Vaikuëöha, you are sinless, but those within this material
world are all karmés, whether acting piously or impiously. Both kinds of
action are possible for them because they are contaminated by the three
modes of nature and must act accordingly. One who has accepted a material
body cannot be inactive, and sinful action is inevitable for one acting under
the modes of material nature. Therefore all the living entities within this
material world are punishable.
What is the difference between sinful and pious human beings?
See purport, whole: The difference between human beings and nonhuman
beings is that a human is supposed to act according to the direction of the
Vedas. Unfortunately, men manufacture their own ways of acting, without
reference to the Vedas. Therefore all of them commit sinful actions and are
punishable.

6.1.45
In proportion to the extent of one's religious or irreligious actions in this life,
one must enjoy or suffer the corresponding reactions of his karma in the
next.

Make FC.
three different varieties of life
three modes of nature
peaceful, restless and foolish
happy, unhappy or in-between
religious, irreligious and semireligious
in the next life these three kinds of material nature will similarly act.

What is the best policy?

See purport, six lines down: Therefore the best policy is to disassociate
oneself from the three modes of material nature and be always
transcendental to their contamination. This is possible only when one fully
engages in the devotional service of the Lord. As Kåñëa confirms in
Bhagavad-gétä (14.26):
mäà ca yo 'vyabhicäreëa
bhakti-yogena sevate
sa guëän samatétyaitän
brahma-bhüyäya kalpate
"One who engages in full devotional service, who does not fall down under
any circumstance, at once transcends the modes of material nature and thus
comes to the spiritual platform." Unless one is fully absorbed in the service
of the Lord, one is subject to the contamination of the three modes of
material nature and must therefore suffer from distress or mixed happiness
and distress.
SPL 6.1.39
6.1.39 So first question was, brüta dharmasya nas tattvaà yac ca adharmasya
lakñaëam. When there is some vicära, judgment, it must be done very nicely.
A criminal is judged before the magistrate. He is taken just to make proper
judgment, "Whether this man is punishable? He committed some criminal
activities." The circumstances, the condition of the mind—everything should
be judged. This is called judgment. So who is punishable? Deça-kälapätra.
There is consideration, deça-käla-pätra. Deça means situation, and käla,
time, and pätra, and the subject. Just like a child, he takes one fruit here. So
he is not punishable. According to Vedic system, a child, a woman, a
brähmaëa, a cow and a saintly person, they are not punishable. Cow, woman,
saintly person, brähmaëa and child—they are beyond all laws. Even they
commit some... They do not do. They have no criminal purpose. … (children
making noise) Sudämä: Take the children out. Bahuläçva: All the children
should go out. Prabhupäda: No, that's all right. (some devotees say "Jaya!"
and applaud) So, children are not punishable. (laughter, more applause)
Neither the women. (more applause, laughter) Hm. But don't take advantage.
(laughter) And here we have got these brähmaëas, saintly persons, women
and children. So who is to be punished? (laughter) Yes. Kathaà svid dhriyate
daëòaù. So the judge must know who is to be punished. That is judgment.
Kathaà svid dhriyate daëòaù sthänam. Deça-käla-pätra: according to time,
according to circumstances, according to the subject, everything
scrutinizingly judged, not whimsically. Nowadays it is the time for
emergency. Anyone can be punished without any judgment. But this is not
good position. Then daëòyäù kià käriëaù sarve. Käriëaù means fruitive
actors, those who are working for getting some profit. So sometimes with
getting profit we make some undesirable activities which is called
blackmarket. So that is punishable. There are system... Of course, I cannot
quote from where, but it is the system that a merchant, highest profit
he can take for exchanging—not more than twenty-five percent. That
is the highest. If one merchant takes more than twenty-five percent
profit, then he is punishable. This was the system. So the käriëaù...
So we are all workers. So somebody is working for his personal profit,
and somebody is working for the profit of Kåñëa. It appears almost
similar. A ordinary man is selling some newspaper, and our man
selling the magazine. It looks the similar thing, but it is not similar; it
is different. Therefore, if a newspaper seller creates some
disturbance on the street, the police can punish, but when one is
selling Back to Godhead, he is not punishable. (laughter) This is the
difference. But nowadays these rascals, they do not know whom to
punish, whom not to punish. They take, "All right, you are selling Back
to Godhead. You must come police custody." So our are not
punishable although doing the same thing. This is judgment.
Then the animals, they are also working hard day and night for their
necessities of life. But if an animal steals something from your house
or takes some eatables, he is not punishable. India you will find in the
bazaars. There is crowd, and the cows enter there, and they eat the
vegetables to their heart's content. But he is not punishable. Still the
cow is not punishable. But if a man takes one potato without the
permission, he is punishable. So the animals are not punishable. All
the lawbooks are meant for the men, for the human being, not for the
animals. Just like in your country the police law is: "Keep to the right
your car." But if a animal goes, keep to the left, it is not punishable. So
everyone not punishable. Then again, human being, all of them, not
punishable. Those who are criminals, those who have violated laws,
they are punishable. So therefore this question is "Whether and how
they are punishable? What is dharma, and what is adharma? So if you
are representative of Yamaräja, then you explain to us first of all
whether you are actually representative." SPL SB 6.1.39 SF 75
How a man is going to heaven or hell, one can understand from the
direction of the scriptures, just like you can understand how a man isgoing to
be punished or rewarded within this material world. If you
see somebody is working very hard, doing nicely, you can conjecture
that "This man will be happy." Say, for example, if a boy is studying
very nicely, you can conjecture that "This boy will rise very highly in
his future life." And similarly, if a boy is whiling away his time by
playing, you can understand, "This boy is being spoiled." Similarly, by
the direction of the scripture, you can understand what is the
destination of a certain person. Therefore they say, çästra-cakñuñaù.
Whether I am progressing or regressing, that will be understood
through the eyes of çästra, not in ordinary eyes.
So he says, kathaà svid dhriyate daëòaù kià väsya sthänam épsitam.
[SB 6.1.39] "According to punishment and reward, a man, a living
entity..." Living entity means this daëòaù, this punishment and reward
is meant for the human being, not the animals. SPL SB 6.1.39-40 SUR
70
6.1.40
So the Yamadüta, they are also servant of very exalted personality,
one of the authority. So they are not lacking in knowledge by the
grace of their master. So the first thing they said, veda-praëihito
dharmo hy adharmas tad-viparyayaù. Dharma and adharma, religious
principle and not religious principle, nonreligious principle—how to
discern. The book is there, Veda. We have to consult the Vedas. SPL
SB 6.1.39 SF 75
Veda-praëihito dharmo. Veda-praëihito. What is explained in the
Veda, that is dharma. You cannot manufacture dharma. If it is
mentioned in the Vedas, what is dharma, what is adharma, then it is
acceptable. I have several times explained that you cannot make law
in your comfortable home. No. Law is made by the government. And
you have to accept it. You cannot say that "I believe this will be law."
Who will care for your law? You may believe. You believe at your
home. That will not be accepted….
So dharma means characteristic. So what is the dharma of the living
entity? We are all living entities. What is the dharma? What is
thecharacteristic? Common. Not that because I am Hindu, my
characteristic is different from your characteristic. As living being, our
characteristic is the same. Either you are Hindu or Muslim or
Christian or white or black, never mind. What is that characteristic?
That characteristic—to serve. The inferior must serve to the superior.
That's all. This is characteristic. Find out all over the universe, the
service.
That is explained by Çré Caitanya Mahäprabhu: jévera svarüpa haya
nitya kåñëa däsa [Cc. Madhya 20.108-109]. That is his real
charactertistic. He is eternal servant of God, or Kåñëa. This is
characteristic. So if you don't serve God, then you have to serve dog.
But you have to serve. You see practically. So many godless persons,
they have no family, no affection, no position, no home, nothing. But
still he keeps a dog to serve. This is the characteristic. Because he
has nothing to serve, he has no wife, no children, no (indistinct),
nothing, so he must have somebody, keep a dog. Just see practically.
He cannot avoid service. That is your characteristic. If you don't serve
God, then you have to serve dog. Now make your choice, whether you
shall spoil your life by serving dog and become next life a dog, or by
serving God, you, next life you become a god. Make your choice….
Real religion is love, how to love God. That is real religion Dharma,
what is that? Yato bhaktir... Sa vai puàsäà paro dharmo [SB 1.2.6].
There are different kinds of dharma, or religious system. But real
religious system means how we have learned to love God. That's all.
Nothing more. No ritualistic ceremony, no formula, nothing. If your
heart is always crying for God, that is perfect religion. That is perfect
religion. Therefore Caitanya Mahäprabhu says, çünyäyitaà jagat
sarvam: "Oh, without Kåñëa, I am feeling the whole world is vacant."
Vacant, yes. So we have to come to that stage. Of course, it is not
possible for all of us, but Caitanya Mahäprabhu showed us how to
become highest religious person. That is to feel always, "Oh, without
Kåñëa, everything is vacant." Çünyäyitaà jagat sarvaà govinda
viraheëa me. That is dharma, that is dharma. So the Viñëudüta is
testing these Yamadütas, whether he understands what is the
meaning of dharma. SPL SB 6.1.39 LA 76Just like if you ask, "What is
law?" then the immediate answer is, "Law
means the injunction of the state." You cannot make it law. The state,
the government, whatever the government orders, that is law. The
word of the government is law. Similarly, dharma means the
injunctions given in the Vedas. It is clearly said, veda-praëihito
dharma hy adharmas tad viparyayaù: [SB 6.1.40] "And nonreligions or
irreligion, irreligion, or nonreligion, is just the opposite." For example,
if you abide by the laws of the Vedas, then you should know that you
are following the path of dharma, or religion. But if you do not abide
by the laws of Vedas, then you are irreligious. This is the sum and
substance.
Now, why Vedas should be accepted to seriously? At least we, who
are supposed to be followers of the Vedic laws, we take it so
seriously….
Just like lawbook is directly government, similarly, veda näräyaëaù
säkñät svayambhür iti çuçruma. Again he says, susruma, "I have
heard it. I have heard it." When I say, "I have heard it," that means I
have heard it from a superior authority. Çuçruma. No follower of
Vedic principle will say, "It is my opinion." Your opinion is nonsense.
What you are? This is the way of understanding Vedas. Çuçruma.
Therefore Veda is known as çruti, çruti and småti. There is no such
thing that "In my opinion, I comment like this. I take the meaning like
this." No. You have to understand it by the çuçruma process or çrota-
panthä, by hearing from the authorities.
Just like in the Bhagavad-gétä it is said, imaà vivasvate yogaà
proktavän aham avyayam [Bg. 4.1], that "First of all I said this
principle of bhagavad-bhakti-yoga, or Bhagavad-gétä yoga, to the sun-
god." Imaà vivasvate yogaà proktavän aham: "I spoke." Proktavän.
Vivasvän manave prahuù: "And the sun-god said to his son, Manu."
Manur ikñväkave bravét. Just see. That means the principles of
Bhagavad-gétä is being accepted by the process of hearing from
authority. That is the process. You cannot comment in your own way.
That is not authorized. You have to hear from the authority. Therefore
Kathopanisad says, tad vijïänärthaà sa gurum eväbhigacchet: …So dharma-
praëihitaù. Veda-praëihito dharmo hy adharmas tad
viparyayaù, vedo näräyaëaù säkñät. Vedo näräyaëaù säkñät. This is
the injunction. You have to accept the Vedic words as the words of
Näräyaëa. Now, if you accept Kåñëa as the Supreme Personality of
Godhead, then whatever He has said in the Bhagavad-gétä, that is
Veda. Is it not? If vedo näräyaëaù säkñät, if Vedas are to be
considered as Näräyaëa directly, then Kåñëa... He is accepted by the
äcäryas as the Supreme Personality of Godhead. That is a conclusion
of the Vedas also….
So this is a fact, that veda-praëihito dharmaù. Dharma... It is to be
settled up that dharma means the injunction of the Supreme
Näräyaëa. And adharma means that you manufacture something out
of your own fertile brain. That is adharma. And dharma means the
injunction. Dharmäà (tu) säkñäd bhagavat-praëétam: [SB 6.3.19]
"Dharma means what is spoke by the Supreme Personality of
Godhead, that is dharma." Therefore we take it for acceptance that
Kåñëa says... That is actually the fact. Mäm ekaà çaraëaà vraja. To
surrender unto Kåñëa, that is dharma. Sarva-dharmän parityajya [ SPL
SB 6.1.39-40 SUR 70
So vedo näräyaëaù säkñät. That is to be understood—why Vedas are
given so much importance. Here it is explained that Veda means
directly Näräyaëa. Why? Because Näräyaëa is absolute, God is
absolute; therefore the words of God are also God. You cannot make
any differentiation. Säkñät, directly. So this is to be understood, that
God—His form, His quality, His pastimes, His entourage—everything
of God is God. Even sometimes... Why sometimes? Always, the
devotee of God is also God. Just like we chanted this mantra, säkñäd-
dharitvena samasta-çästraiù, that "In every scripture the spiritual
master is identified as directly God." Säkñäd-dharitvena samasta-
çästraiù. Viçvanätha Cakravarté said, not that any section çästra, but
all çästra, all scriptures, they admit that the spiritual master is God
directly. Säkñäd-dharitvena samasta-çästrair uktaù: ** "It is said. It is
mentioned. Authoritative çästra, actually bona fide çästra, it is said."
Säkñäd-dharitvena samasta-çästrair uktaù: ** "It is said." And säkñäd-
dharitvena samasta-çästrair uktas tathä bhävyata eva sadbhiù: **
"And that is accepted by all strict followers of transcendental
science." Not that somebody admits or somebody does not admit.
No. Everyone, sadbhiù. Sadbhiù means "by the transcendentalists,
those who are actually making progress in transcendental science
and those who are..., objective is to reach the Supreme." They are
doing….
So sincere..., those who are actually followers of Vedas, they should
understand that there is no difference between the Lord and His
words—absolute. We read Bhagavad-gétä, the words of Kåñëa. Then
how we can change the meaning of Gétä when it is spoken by Lord?
Does it mean that I am greater than the Lord? "Kåñëa left something
to be told by some rascals later on"—is that the meaning of Bhagavad
-gétä? Then where is the authority of Bhagavad-gétä? If the meaning
was to be corrected and commented by a conditioned soul, then
where is the authority of Bhagavad-gétä? Then what is the necessity
of reading Bhagavad-gétä? Simply because it is written in Sanskrit?
No. That is not the fact. The words of Bhagavad-gétä are Kåñëa. That
should be taken into consideration. That is real reading of Bhagavad-
gétä. And if we read Bhagavad-gétä according to my whims—I like
some stanza; I take it, and other stanza I give up—that is not reading
of Bhagavad-gétä. You have to take everything, what it is presented.
…
Now, the question may be that the Indians or the followers of the
Vedas... Now it has become so. Actually, the followers of Vedas are
everyone. Every human being is the followers of Veda because the
history of all other religions, they are all recent—one thousand year,
two thousand years, three thousand years—but you cannot trace out
the history of the Vedic religion. So from historical point of view,
suppose one religion is current for the last three thousand years.
Then what was their condition before three thousand years? So the
natural conclusion is: as there was no such religion three thousand
years and the Vedic religion has no history—it is coming from time
immemorial—that was the religion. Take for example in India. Twenty
years before there was no Pakistan, but now there is Pakistan. Undercertain
circumstances, the religious principle has changed, but
originally every human being on this planet were following the Vedic
religion. And another sense, everyone is following the Vedic religion if
it is religion.
How? In the Bhagavad-gétä you will find that vedaiç ca sarvair aham
eva vedyaù [Bg. 15.15]. Sarvaà vedam: "all Vedas." "All Vedas" means
originally there was one Veda, Åg Veda, or, somebody says, Atharva
Veda. Then, later on it was divided into four: Åg, Säma, Yajur, Atharva.
Then, from the Vedic injunction, then it was summarized, which is
called Vedänta, summarized in sütras. Janmädy asya yataù SPL SB
6.1.40 SUR 70
This word çuçruma is very important. "We have heard it." They never
say that "We have manufactured it." Çuçruma means "We have heard
it." Çuçruma, çuçruma: "We have heard it with service." That is the
way of Vedic instruction….
So we, being servant, eternal servant of Kåñëa, our only duty is to
serve Kåñëa. And because we are not doing that, therefore we are
unhappy.
So that duty is called dharma. It is not a kind of faith. It is the
constitutional position. You must have to serve. If you don't serve
Kåñëa, then you will have to serve mäyä. There are two things: God or
Satan. So similarly, God is Kåñëa, and Satan is mäyä. So if you refuse
to serve God, then you have to serve Satan. That's all. You cannot
become master. This is called dharma. Dharmaà tu säkñäd bhagavat-
praëétam [SB 6.3.19]. And, as it is said here, vedo näräyaëaù säkñät.
Vedo näräyaëaù säkñät. Veda, the knowledge, the law or the order,
that order is from God. Therefore there is no difference between the
Vedas and Näräyaëa. Because Näräyaëa or God is absolute, He
personally and His word, it is the same thing. And in the material
experience also we see that the government and the government law
is the same thing. You cannot say that the government law is
different from government. This is material example. And spiritual is
still more perfect. Vedo näräyaëaù säkñät. In other words, that you
cannot make any law. The government can make law. Similarly, youcannot
manufacture any religion. Näräyaëa säkñät. Näräyaëa, God,
He can make. You cannot make at your home, "I have manufactured a
type of religion." No. That you cannot do. Nowadays this is going on.
Yata mata tata patha: "You can manufacture your own religion." This
is going on. "You are okay, I am okay." "I manufacture my religion.
You manufacture your religion. Don't fight. Let us become brother."
This is going on. So how you can be brother? The dog remains a dog.
How they can become brother? It is not possible. Therefore so many
religious systems, they are all rascaldom. One religion: that is the
order of God. That is religion. If you want one religion, then you must
know who is God and you must abide by the order of God. That is
religion, very simple thing. You cannot manufacture, concoction. That
is not religion. Therefore Bhägavata, it is said, dharmaù projjhita-
kaitavaù: "All these cheating type of religion is rejected, kicked out
from Çrémad-Bhägavatam." What is that religion there? Paraà satyaà
dhémahi: "The Supreme Truth, the Absolute Truth, we are accepting."
This is religion….
Then the next question will be: "Then how Näräyaëa learned the
Vedas or knowledge?" Because we have got experience. We receive
knowledge from others. So this question may be raised. Therefore it
is said, säkñät svayambhüù. He does not require. That is God. All of
us, we require knowledge by somebody, guru. But Kåñëa does not
require any guru, although when He comes, He accepts guru just to
teach us. Caitanya Mahäprabhu had guru, Kåñëa has also guru,
because when They incarnate, They play just like ordinary man. But
the knowledge is self-sufficient. The example is given like this: Just
like the cloud. Cloud takes water from the sea, and he pours it down,
and again the water goes down to the sea. So all knowledge comes
from Kåñëa, but when Kåñëa appears, He takes the same knowledge
from through the guru. Just try to understand. The knowledge is just
like the sea, full knowledge, but it distributes the water on the land.
Again the water goes down. Similarly, anyone who becomes Kåñëa's
guru or Caitanya Mahäprabhu's guru, they take knowledge from him,
but superficially Kåñëa accepts guru. He has no guru. Svayambhü.
Therefore it is called svayambhü. Svayambhü. Svayambhür itiçuçruma.
Kåñëa has no cause. SPL SB 6.1.40 SF 75
So here is explanation by the Yamadütas. The Yamadütas were not
very advanced so far their position was there. They were very odd-
looking and not to be supposed very civilized—uneducated—but how
they are explaining about dharma? Because the challenge was that "If
you are the servants of Dharmaräja, then explain what is dharma." It
doesn't matter whether a man is civilized or uncivilized or good-
looking or bad-looking, but if he has got proper guide, then he can
speak the right thing. This is the ... Yamaräja ücuù. They're not
manufacturing anything. They're saying iti çuçruma. Iti çuçruma, "We
have heard it from our master." This is knowledge. They are not
expected to manufacture something speculative. They are neither
educated nor civilized nor... Nothing of the sort. But they are talking
of the source of religion, how they have heard it from the authority,
Yamaräja. Yamaräja is authority. In the çästra it is said that,
tarko apratiñöhaù çrutayor vibhinnä
näsau munir yasya mataà na bhinnam
dharmasya tattvaà nihitaà guhäyäà
mahäjano yena gataù sa panthäù
[Cc. Madhya 17.186]
So dharma, the path of religiosity, is very confidential. Dharmasya
tattvaà nihitaà guhäyäm. Then how I shall accept what is dharma,
what is religion? Mahäjano yena gataù sa panthäù. You just follow
the footsteps of authorized persons. Then you understand what is
dharma. You cannot manufacture. So, here is the same system, the
Vedic system is the same. Either you hear from the direct Vedas or
scriptures following the Vedas.
So here the Yamadütas says that dharma means what is spoken or
directed in the Vedas. And what is Veda? Veda näräyaëaù säkñät.
Veda means God Himself. Just like... We can understand very easily.
Just like the king and the king's law. What king has said, that this
should be done like this, keep to the right, king or government,
whatever it may be, authority... So that is Veda. What is... Just like the
law means what the government says. You cannot manufacture
law.Similarly, veda näräyaëaù säkñät. What Näräyaëa says, that is Veda.
There is no other authority. And one who follows the Näräyaëa, he is
also authority. …
So jïäne prayäsam udapäsya namanta eva. Then what will I be I
become humble? Yes? Then what is my next duty? San-mukharitäà
bhavadéya-värtäm. You just try to hear from the saintly person,
devotee. San-mukharitäà bhavadéya-värtäm. Then what will be the
result? Sthäne sthitäù çruti-gatäà tanu-väì-manobhir. This hearing,
becoming humble and meek... And if we hear from the devotee who
is actually self-realized, one who has seen God through the çästra, if
you hear from him... And never mind what you are. You may be a
brähmaëa, you may be kñatriya, you may be çüdra, you may be
sannyäsé, you may be so on, so on, you may be American, you may
be Indian, whatever you may be, that doesn't matter. Remain in your
place. Sthäne sthitäù. Simply hear. Çruti-gatäà tanu-väì. Then one
day, what will be the result? Now God is unconquerable, nobody can
conquer, you'll be conquered. Simply by hearing, He'll be... This is the
process. Therefore he says çuçruma, humble and meek and hear.
Then you'll understand God. Then you'll understand what is religion,
then you'll understand everything. Not only religion and God, but
everything. Yasmin vijïäte sarvam eva vijïätaà bhavati. If you simply
know God or Kåñëa, then everything you know. Just like we are
sometimes challenging big, big philosophers, big, big scientists, big,
big psychologists, and so on, so on. What is the strength? Because
we have learned something about Kåñëa. That's all. This is Vedic
injunction. Yasmin vijïäte sarvam eva vijïätaà bhavati. If you have
learned what is God, what is Kåñëa, then you learn everything. This is
knowledge.
Therefore they say. They are, according to their description, third
class, fourth class, not even human beings, these Yamadütas. And
they are explaining about dharma. Why? Çuçruma: "From the right
source we have heard it." And whatever they're speaking, correct.
Veda-praëihito dharma. What is ordered in the Vedas, that is dharma,
that is religion. And what is Vedas? Vedo näräyaëa säkñät. Absolute.
Näräyaëa, spiritual world, absolute. Nonduality. Näräyaëa, Näräyaëa'swords
are the same. There is no difference. Just like we are reading
Bhagavad-gétä. Why we're interested? Because Bhagavad-gétä and
the speaker of Bhagavad-gétä, Kåñëa, they are identical. So you
cannot change the words of Bhagavad-gétä. That is foolishness. SPL
SB 6.1.40 LA 76
6.1.41
So Näräyaëa is not alone. When you say the king is coming, it does
not mean that king is coming alone. King is coming with his
ministers, with his secretaries, with his military forces, bodyguards,
many thousands. Similarly, when we speak eko näräyaëa äsét,
näräyaëa paraù avyaktät, it does not mean that Näräyaëa is alone.
Näräyaëa is always... If a king can be surrounded by so many officers
and ministers, and Näräyaëa is the supreme king, so how He is
surrounded by paraphernalia we can just think over.
So Näräyaëa-dhäma, the Vaikuëöha-dhäma ... There are millions and
millions of Vaikuëöha-dhämas in the spiritual world. As we see in this
material world. And in each planet Näräyaëa is there in different
forms. That is described in the Caitanya-caritämåta. Different forms
means Näräyaëa has the same form, four hands with four symbolic
weapons, simply changing—çaìkha, cakra, gadä, padma; gadä, cakra,
çaìkha, padma—like that. These things are explained in the Caitanya-
caritämåta. So in the Vaikuëöha, the spiritual world, Näräyaëa is
there. And above these Vaikuëöha planets there is the Goloka
Våndävana planet. …
It is commonsense affair. That if everything is going on so nicely,
how I can think there is no controller? In your house, in your office, if
everything goes very nicely, systematically, there is the director, there
is the manager, superintendent, and everything is going nice, how,
without these things, how the whole universal affair can go so nicely?
That is not accidental, that there was a chunk and immediately it
became a this and that. No. There was no accident. Mayädhyakñeëa
prakåtiù süyate sa-caräcaram [Bg. 9.10]. There is no question of
accidents. Kåñëa says, "Under My supervision, everything is going
on."So Näräyaëa, or Kåñëa, He's controlling everything. And this material
world is made of three modes of material nature: sattva-guëa, rajo-
guëa, tamo-guëa. Prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù
[Bg. 3.27].SPL SB 6.1.41LA 76
The difference between material world and spiritual world is that here
in this material world these three qualities are acting. Therefore we
find so many different varieties of men….
So here it is also said that yena svadhämni bhäväù. The svadhämni
bhäväù. This goodness, this passion, this mode, they are also
represented in the spiritual world. They are also represented in the
spiritual world, svadhämni bhäväù, but a perverted reflection is
represented here only. Everything is there. Otherwise, there cannot be
any creation. The Vedänta says, janmädy asya yataù …
So when it is creation by the Supreme Lord, it is not that the
brähmaëas are to be found only in India. That is another wrong
conclusion. Because brähmaëas means representation of the quality
of goodness. Anywhere you find the quality of goodness, that is
brahmanism. So these American, European boys, when they have
developed their quality of goodness, Kåñëa consciousness, they are
brähmaëas. If they are considered as mlecchas and yavanas, that is
närakéya-buddhi, hellish consideration. Vaiñëave jäti-buddhiù. If
anyone considers a Vaiñëava, a devotee of the Lord, in the
categorical estimation of birth, then that is hellish consideration.
Vaiñëave jäti-buddhiù. SPL SB 6.1.41-42 SUR 70
6.1.42
Sometimes foolish people challenge that "Who has seen? Who has
seen?" Sometimes they argue, Christian philosophers, that "If I am
suffering the resultant action of my past life, then where is the
witness that I have done something wrong in my past life? Where is
the witness?" So to them this is the answer, that God has created so
many witnesses. The first witness is sürya, the sun. How you can go
away from the sunlight? Anywhere you go... We are in this room.
Because it is daytime, the sunlight is there. Süryaù agniù. Agniùmeans fire.
We have to touch with fire in so many ways. The factories
are working fire, the electric powerhouse, the electricity, the oven, the
kitchen, fire. So agniù..., süryaù agniù kham äkäça, sky. Where you
can escape sky? Within the room there is sky; outside, the sky; up, the
sky; down, the sky. Everywhere is sky. Süryaù agniù khaà marud, air.
Where is no air? Every place there is air. Devaù. Devaù means the
Supreme Lord. What is that devaù?
Nitai: demigods.
Prabhupäda: Demigods or God, God is also situated in everyone's
heart. Éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati [Bg. 18.61].
Devaù. And sandhyä. In the morning there is sun, in the evening there
is moon, and sandhyä ahané. Ahané means day. And diçaù, the
direction: east, west, north, south, then corner, then up and down.
These are called diçaù. Kam, then water. And kuù means the land.
Kaà kuù svayaà dharma. And the Dharmaräja, Yamaräja, he is
present. Iti, "thus," hi, "indeed," ete, "all these," daihyasya. Daihyasya
means one who has accepted this body, material body. A living entity
who has accepted this material body he has to work. This is called
field of work. In the Bhagavad-gétä it is called What is called?
Devotees: Kñetra.
Prabhupäda: Kñetra, yes. Kñetra-kñetrajïa. I am kñetrajïa. I am the
soul. I know this is my body. I never say "I, the body." "My body."
Never say "I body." Nobody says. So daihyasya. Any sane man, he
knows that "I am not this body. It is my body." I never say, "I finger."
"My finger." I never say, "I head." "My head." So this body is mine.
So anyone who has accepted this body, daihyasya, and whatever he
is doing, it is all being witnessed by so many witnesses. How can you
avoid? How you can do something very secretly? That is not possible.
Everything is being noted. And so punishment or reward, you will have
to accept because you are not independent. We foolishly say
independent. "We don't care for anybody. There is no God." But there
is death. That you have to believe. So that death is God. Kåñëa says,
ahaà måtyuù sarva-haraç ca. One who does not see God during
lifetime, so he will see God at the time of death. So there is no
question of not seeing God. Here is God, Kåñëa. He is standing. He isso
merciful. He has come to this temple so that we can take the
advantage of seeing Him, But we are seeing Him still idol or
something, stone or wood. He does not know that because we
cannot see now at the present moment without being wood or stone
or something material, so Kåñëa has very kindly come to me so that I
can see Him in a form which I can see. That is His mercy. We have
repeatedly said this.
Therefore we should never think, arcye viñëu çilä-dhéù, the
worshipable Deity, Kåñëa, Viñëu, as made of stone. In the higher
sense, stone is also Kåñëa, because Kåñëa's energy….
"It is My energy." So stone is also energy of Kåñëa, but you have not
eyes to see Kåñëa in the stone. That is your defect. Kåñëa says that
"This is My energy." Just like you can see, by energy, you can see the
energetic, similarly, by seeing Kåñëa's energy, you can see Kåñëa.
Therefore those who are advanced devotee, for them, there is nothing
material; everything is Kåñëa. Sthävara-jaìgama dekhe nä dekhe tära
mürti [Cc. Madhya 8.274]. Actually, a Vaiñëava is factually monist
because he does not see anything except Kåñëa. Anything he sees,
he will think, "This is Kåñëa's energy." So why it is not Kåñëa? So
Kåñëa also says in the Bhagavad-gétä, mayä tatam idaà sarvam: [Bg.
9.4] "I am expanded everywhere." Avyakta-mürtinä. Avyakta means
not manifest. He is in the fire. He is in the water. He is in the land. He
is in the sky—everywhere. He is in the mind. He is in intelligence. He
is soul. He's part and So Kåñëa is everywhere; simply you have to
make your eyes how to see Him. That is required. That is prema. …
Perfection of Kåñëa consciousness. You cannot see anywhere where
there is no Kåñëa. This is for the devotee. For the ordinary person
these are the description, that the sürya, the sun is also Kåñëa, the
fire is also Kåñëa, the sky is also Kåñëa, the air is also Kåñëa, the
moon is also Kåñëa, the evening is Kåñëa, daytime is Kåñëa. Then
how you can avoid Kåñëa? Kåñëa says that "I am..." Mattaù småtir
jïänam apohanaà ca [Bg. 15.15]. Kåñëa is everywhere. You cannot
avoid Kåñëa. Simply on account of your foolishness, mäyä is covering
your eyes to see Kåñëa. So mäm eva ye prapadyante mäyäm etäà
taranti te [Bg. 7.14]. If you surrender to Kåñëa, then mäyä's curtainwill be
taken away and you will see Kåñëa, Kåñëa, Kåñëa, Hare Kåñëa.
That's all. This is required. Then you become perfect as soon as you
learn how to see Kåñëa everywhere. This is the art, transcendental
art, spiritual art, how to see Kåñëa. Then you become perfect. That is
wanted.
So the devotee of Kåñëa, they know that "Everywhere is Kåñëa, and I
cannot do anything, concealing myself from the eyes of Kåñëa.
Therefore I should not do anything which is sinful." This is the first
step of advancing in Kåñëa consciousness. We are thinking that
"Although we are doing this sinful activity, Kåñëa cannot see." No,
Kåñëa will see. You should always know that. Kåñëa will see. And
Kåñëa says that unless one is free from all sinful activities, he cannot
be engaged in full devotional service of Kåñëa consciousness.
yeñäà anta-gataà tu päpaà…
He is seeing, but there are two kinds of seeing. When you act sinfully,
that is also being seen by Kåñëa, and when you are serving Him, that
is also being seen by Kåñëa. So we have to be seen by Him that we
are actually acting for Him as His servant. Then we will be
recognized. You cannot conceal Him. He is seeing. He can see
everything. But when you act sinfully, then the mäyä's curtain
prohibits you not to see Kåñëa. But when you actually surrender to
Him, then you can see Kåñëa is present. He is seeing everything. That
is wanted. My Guru Mahäräja used to say that "Don't try to see Kåñëa.
Try to become being seen by Kåñëa." That is wanted. You cannot see
Kåñëa so long... Ataù çré-kåñëa-nämädi na bhaved grähyam indriyaiù
[Cc. Madhya 17.136]. So long we have got these material eyes,
material senses, we cannot hear... Others may chant Hare Kåñëa, he
is enjoying, and others, they are thinking disturbing, the same
chanting. So because one has got this material ear, he is thinking it is
disturbing, and one who has got spiritual ear, then he is enjoying, "Oh,
here is Hare Kåñëa chant." This is the difference.
So we have to purify our senses. Then we shall see Kåñëa. We shall
know that Kåñëa is seeing us, our activities, our sinful activities, and
we have to suffer for this. We have to accept a similar body. Just
Kåñëa says,éçvaraù sarva-bhütänäà…SPL SB 6.1.42 LD 75
In the Christian religion they do not believe karma, that I did
something in my past life. "Where is the evidence that I did
something; therefore I am suffering?" They take the analogy: just like
a criminal in the court is convinced when there is sufficient witness,
not that I have complained against you, and you go to the court, you
are punished. No. My charges against you should be corroborated by
sufficient witness. So the Christian religionists, they do not believe in
the next birth, transmigration of the soul, something like that. So they
do not believe also in the fruitive activities' resultant action of our
past life. This very word "witness"... It is my personal experience. I
was student in the Scottish Churches College, and we had to attend
half an hour Bible class. So Dr. W.S. Urquhart, he was teaching,
Reverend W.S. Urquhart. He said, I remember, that "Where is the
evidence? The Hindus believe in the karma, but where is the evidence
that I did it?"
The answer is here, that... We may not compare our inefficiency with
the arrangement of the Supreme Lord. Now, God has kept so many
witnesses. How you can escape? Here is a name, list of witness.
Sürya first of all—the sun. So how you can escape Sürya's light? You
cannot escape. So here is one witness. Then Agni, fire. Then Kham,
the sky. Where there is no sky? Here we are sitting; there is sky. And
there is light also. Then Marut, air. Deva. Who is deva? Demigods,
yes. Then Soma. At night there is moon. Sandhya, evening or noon.
Noon is also sandhya. Sandhya means junction. When the night is
going away—the day is coming early in the morning—that is also
sandhya. When midday, the forenoon is passing—the afternoon is
beginning—that is also sandhya. Tri-sandhya. Tri-sandhya. We have
to chant Gäyatré mantra tri-sandhya, early in the morning, in the
midday and in the evening. That is tri-sandhya. Yasya prasädäd
bhagavat-prasädaù yasyäprasädäd na gatiù kuto 'pi **. What is next
line?
Devotee: Dhyäyan stuvaàs tasya yaças tri-sandhyam.Prabhupäda: Tri-
sandhya. This tri-sandhya, early in the morning,
midday and in the evening. So every sandhya is witness. Sandhya,
ahani, day and night together, whole day, twenty-four hours, ahani.
Ahany ahani lokä gacchanti yama-mandiram. This ahani. Every day
hundreds and thousands of living entities are dying. Çeñaù sthitam
icchanti kim açcaryam ataù param. Still, one who is not dead, he is
thinking, "I'll not die. I'll remain." This is the wonderful thing, most
wonderful thing. Everyone should be prepared for death. Death is
inevitable. So diçaù, and ten directions: north, south, east, west, the
four corners, eight, and up and down. They are ten directions. Where
you'll go? Everywhere there is witness. You cannot escape. Kaà kuù
svayam. What is kaà kuù?
Devotee: Water and earth.
Prabhupäda: Water and earth, yes. So how you can escape God's
eyes? Sarvataù päëi-pädaà tat sarvato cakñuù. Everywhere God's
eyes are there. So you cannot escape. You are wanting witness? Here
are so many witnesses. How you can hide your sinful activities? That
is not possible. You can hide yourself from the material laws, that
"The police has not seen me. Then I may escape." No. God's law you
cannot do that. That is not possible. So we should remember it, that
when we act sinfully, then there are so many witnesses, and we have
to be punished. You cannot escape. Kaà kuù svayam. Svayam. These
are so many gods, witnesses, and over and above them svayam, the
Personality of Godhead in His Supersoul feature Supersoul means
God is present in everyone's heart. Not only heart, He is everywhere
present, even within the atom.
yac-chaktir asti jagad-aëòa-cayä yad-antaù
aëòäntara-stha-paramänu-cayäntara-sthaà
govindam ädi-puruñaà tam ahaà bhajämi
[Bs. 5.35] …
You have to go to a person who has also heard. Çuçruma. You go to
that, not that person who says that "I suppose," "I believe," "Maybe."
No. You go to the person who says, iti çuçruma: "We have heard it
from authorities." You have to go to that person. Çrotriyaà brahma-niñöham
[MU 1.2.12]. Who is guru? Çrotriyam: "Who has properly
heard." Çrotriyam. And what is the result? Brahma-niñöham: by
hearing, he is firmly convinced there is God. You have to go to such
guru. …
So Sürya can see that... We have got some rays of the eyes, three
feet. But, you see, from the 93,000,000 miles away he is seeing you.
So brightly he is seeing. So you have to understand in that way. The
çästra says, "Here is the eyes." Another eye, another eye, one after
another, one after another. How you will escape? That is not possible.
Therefore we must be very cautious and, I mean to say, with sense
we must act, and if we act according to the direction of the çästra,
then our position is safe. Otherwise, we are risking life. Risking life
means this human life, human life. …
So in order to convince Parékñit Mahäräja how chanting of Hare
Kåñëa mantra is powerful, he is giving a lesson from the history, how
Ajämila was delivered simply by chanting "Näräyaëa." This is the
incidence from the history. And it is history. The story begins,
känyakubje. Känyakubja is still there in India….
So if you want to cure your material disease, then two things are
required: the medicine and the food. It is called pathya. The proper
food and proper medicine. The proper medicine is chanting Hare
Kåñëa, and the proper food is Kåñëa prasäda. SPL SB 6.1.42 LA 76
6.1.43
So we have discussed about the witnesses last, yesterday. You
cannot conceal anything from the eyes of God. That is not possible.
In the Bhagavad-gétä it is said, sarvato päëi-pädas tam. God has His
eyes, heads, legs, hands everywhere. Therefore He is all-pervasive. So
just like government has got vigilance: you are running on the road;
there is vigilance. Similarly, everyone within this material world, either
in this planet or lower planetary system or higher planetary system,
they are daëòam arhanti.
Everyone is deserving to be punished, beginning from Lord Brahmä
down to the ant, every living entity. Daëòam arhanti. And the final
daëòam... Daëòa means punishment. The final daëòa is death. …So éçvara,
He is very well-wisher, friend. He is simply trying to turn
His face towards you. That's it. Éçvaraù sarva-bhütänäm [Bg. 18.61].
He has given little freedom, so do whatever you like. But He is simply
taking the chance, "When this rascal will turn towards Me?" That is
His business. That is stated in the Vedic çästra, that two birds are
sitting in the same tree. One is eating the fruit and the other is simple
witnessing. So the eating bird is the jévätmä, individual soul, and the
witness bird is God, Paramätmä. So He is giving us the facility.
Éçvaraù sarva-bhütänäà håd-deçe arjuna ti..., bhrämayan sarva-
bhütäni [Bg. 18.61]. You cannot, out of your own power, you can go to
the higher planetary, lower planetary, anywhere. No. That is to be
sanctioned by God. Bhrämayan. I want to go here, there. He will give
me facility….
God has ordered nature to give me this machine, human form of
body. If we do not utilize it as human being, that is sinful. That is
sinful….
How Kåñëa is anxious, that "This rascal has been given the nice
human form of body to understand Me, My relationship with him."
Durlabhaà mänuñaà janma tad apy adhruvam arthadam. Prahläda
Mahäräja said that this human form of body is durlabhaà. Labham
means "obtainable," and duù, "when you have(?) difficulty." So many
species of life we had to go through by evolution. Jalajä nava-lakñäni
sthävarä lakña-viàçati. In this way we have got this human form,
durlabhaà, with great difficulty. So Prahläda Mahäräja, durlabhaà
mänuñaà janma. So mänuñaà janma, durlabhaà: "very, very difficult to
obtain it." So somebody says, "What is the benefit? Everyone dies,
and man also dies." But Prahläda Mahäräja says, "Yes, that is fact."
Durlabhaà mänuñaà janma tad apy adhruvam arthadam: "Although it
is temporary, but you can achieve the great success of life." That is
int Arthadam, arthadam. Artha means some meaningful. If we don't
use it as meaningful life, then we are punished, again go to Either go
to back to home, back to Godhead, or go to dog's and cat's life. We
have to select now. …
So you can say that "God is dead" or "There is no God," but that is not
the fact. The atheist class of men, they want that there may not beany God;
they can do whatever they like. That is not possible. Just
like in a small state there are so many CID, police and so many other
depart..., detectives, just to find out who is transgressing the law. So
in this big government of the universe, how do you think that there is
no system of finding out who is culprit? So what is adharma? Etair
adharmo vijïätaù. Adharma, irreligiosity, or transgressing the law, that
is adharma. Dharma and adharma... Dharma means obeying the
laws. Just like good citizens means who is obeying the laws of the
state. He is good citizen. And other person who is disobeying, they
are called outlaws. So what is dharma? Just like it is the duty of good
citizen to abide by the laws of the state, similarly, dharmé, a person
who is religious, means who is abiding by the laws of God. That's all.
And who is not abiding, he is adharmi. That is the difference.
So what is our dharma? Living entities, we are part and parcel of God;
we are not separated from God. Just like this finger is not separated
from the whole body, a part of the body. So when Kåñëa says that "All
these living entities, they are My part and parcel..." Mamaiväàço jéva-
bhütaù jéva-loke sanätanaù SPL SB 6.1.43 LA 75
6.1.44
So dehavän we have explained several times. Deha means the body,
and vän means one who possesses. Asty arthe vatup. This vat-
pratyäya is affixed when there is the meaning of possessing.
Therefore Bhagavän. Bhäga means opulence, and vän means one
who possesses. That is Bhagavän. So same thing, in the same
process: dehavän. So dehavän, every one of us, dehavän. The dog is
also dehavän; he has got body. I am also dehavän, every one of us.
So anyone who has got this material body, he cannot stop even for a
moment working something. Na hy akarma-kåt. This is the nature. He
must do some... Just as child. Child is always restless. Similarly...
"Child is the father of man." One who becomes father, the same
restlessness because that is the nature. Na hi dehavän akarma-kåt.
So if you are not engaged in good work, then you must act badly. That
is natural. You have to work. Therefore idle brain is devil's workshop.
If you are sitting idly, then brain also will work, mind also will work.The
bodily function will go. So if you don't engage yourself in good
work, then you must be engaged in bad work. And if you are not
engaged in good work and if you are engaged in... There are two
things, good or bad. So in one of them we must be engaged.
So if we are not instructed or trained up to act in good work, then we
must be doing bad work. Bad work means mäyä and good work
means God. There are two things, God and mäyä. If we do not act in
godly situation then we must be acting in mäyä's clutches. That is
explained in the Caitanya-caritämåta in a very simple verse, näna
mäyära däsa, kari näna abhiläña: "As soon as I become servant of
mäyä, then I shall create so many rascaldom in the name of
philosophy and science." This is going on. So-called philosophy and
science means all rascaldom, bad work. It is very challenging word,
but this is the fact. If we do not... Take for example... There are so
many scientists, so many philosophers and so many hippies also,
LSD men. Why this has happened? Because there is no good
engagement. Some are passing in the name of so-called scientist
and so-called philosopher, and some of them are hippies, but all of
them are engaged in bad, asat. Asat and sat. Sat means permanent,
and asat means temporary. …
Therefore the conclusion is if you act spiritually, then it is bhadräëi, or
auspicious. If you act materially, on the bodily concept of life, that is
inauspicious. This is the conclusion. And that is being watched by the
authorities, as we have already explained, the witnesses. God is the
original chastiser or awarder, but there are so many witnesses….
Therefore this movement should be encouraged. Especially I request
my students that you push on this movement. Your country is very
good. Let them become Kåñëa conscious. Then everything will be
bhadräëi, all auspicious, bhadräëi. Otherwise your so-called big, big
motorcars will create abhadräëi, viparétäni. We don't discourage you
to construct big, big cars, but it should be used for the kértana party
to go to village to village, not to go to the brothels and liquor shop.
Then you are ruined. You can use it, all the facilities. The microphone
should be used for spreading Kåñëa consciousness, not talking
nonsense. This should be this... Everything is good, provided it isused for
good purpose. Nirbandhe kåñëa sambandhe yukta
vairägyam ucyate. We are not such foolish person that "This is
material, this microphone. We shall not touch it." No, we are not so
fool. We are intelligent enough how to use it. That's all. That is Rüpa
Gosvämé's instruction:
präpaïcikatayä buddhyä
hari-sambandhi-vastunaù
mumukñubhiù parityägaù
phalgu-vairägyaù kath...
Präpaïcika means material, artificial abnegation or renouncement.
The Mäyävädés, they say, "No, no, it is material." The other day we
saw that Suçéla Muni. Suçéla Munis, they are Jains. According to
Jain philosophy, they should..., they do not use any vehicle from
going this place to another place. They will go by walking. That is
their principle. But we are not following that principle. We are
preaching Kåñëa consciousness... Suppose if I have to come to your
country, and if I say, "I will go by walking." (laughter) Then my life will
be finished (laughter) before preaching. We are intelligent. Now we
have got this aeroplane. Take advantage of and go in three hours to
America, speedy. That is our policy. Therefore sometimes people
criticize us that we are accepting all material things; still, we are
condemning material civilization. They accuse us. But they do not
know that we do not distinguish matter and spirit. Anything which is
used for Kåñëa, that is spirit. This house, if you use for making a club,
dancing club, that is material. And if this house is used for chanting
Hare Kåñëa mantra and dancing, that is spiritual. That is the
difference, because actually everything is emanation from the
supreme spirit soul, Kåñëa. Kåñëa says bhümir äpo 'nalaù väyuù khaà
mano buddhir eva ca, apareyam. What you say material, that is also
expansion of the energy of Kåñëa. So actually it is not material. But
when you use it for other purposes than Kåñëa, that is material. You
should know this philosophy very nicely.
Therefore Rüpa Gosvämé said, präpaïcikatayä buddhyä hari-
sambandhi. Éçäväsyam idam sarvam [Éço mantra 1]. Everything has
got relationship with God. We must know that, that nothing can existwithout
God. Therefore in other sense, everything is God. So
everything is God, then how it is material? It is material when it is not
used for God. This is material. And if it is used for God, Kåñëa, then it
is... Therefore, abhadräëi and bhadräëi, two things, are to be
distinguished. How? This is the process. Try to engage everything in
God's service. Then it is bhadräëi. And as soon as it is being done for
your sense gratification, then it is abhadräëi. Try to understand. Two
things are there….
So bhadräëi, auspicity or auspicious activities, is this, devotional
service. Be engaged always, twenty-four hours, in devotional service.
There we have got program, early morning, 4:30, up through 9:30 in
the evening. This is all auspicious activities. We are giving chance
people: "Come here and join this auspicious activity so that you will
be saved from this repetition of birth, death and old age." SPL SB
6.1.44 LA 75
This material world is karma-kåt—you have to do something. Kåñëa
has explained that "Without acting, you cannot even maintain your
body and soul together." Çaréra-yäträpi te na prasiddhyed
akarmaëaù. If you become idle, then you cannot even maintain your
body. That is the difference between civilized man and uncivilized
man or developed country... (aside:) Stop that. Developed country
and undeveloped country. Just like America. This land was inhabited
by the Red Indians. They could not do anything, but the Europeans,
when they migrated, they made it so beautiful country. So karma-kåt,
one has to work. This material world is so made. Tåtéyä karma-saìgä
anyä çaktir éñyate. …
There is a story that a lion was killed by a rabbit. Çaçakena nipätitaù.
Why? Now, buddhir yasya balaà tasya: "One who has got intelligence,
he has got power." A lion is very mighty, ferocious animal, and a
çaçaka, a ordinary rabbit, he killed a lion. How? Now the lion was
disturbing all animals, so all the animals held a meeting and called
the lion: "Sir, you do not try to kill us all, hunting after everyone. We
shall go voluntarily every day, one of us. So you don't create
disturbance. Let us become peaceful." So lion agreed, "All right, if
youvoluntarily come, I will sleep, and if you enter in my mouth..." So this
was the agreement. There was the turn of one rabbit. So he planned
something. So he went to the lion a little late. So lion was very angry
that "Why you have come late? I am very hungry, and you did not
come." (laughter) So the rabbit said, "Sir, there was a danger in the
way." "What is that?" "There is another lion, and he wanted to kill me
and eat, so I protested, 'No, sir, you cannot kill me. (laughter) I am
destined to be killed by such and such lion, so you cannot do it.' " So
he was very much pleased: "Where is that lion?" "Please come. I will
show you." So he took him near one well. So he... The rabbit said, "He
is living within this." (laughter) The lion immediately... "Come on.
Make a how!' " So there was vibration, still higher sound, and he saw
his photo, yes, shadow. So he thought it, "Yes, there is lion." He
immediately jumped over him. (devotees laugh) Finished. So how the
lion was killed by the rabbit? Now, buddhir yasya balaà tasya: "One
who has got intelligence, he has got power." The foolish... So
everywhere you will find.
So how one is intelligent, how one is dull, how one is via media—that
is due to these three guëas: sattva-guëa, rajo-guëa, tamo-guëa. If one
is intelligent, that is one of the qualification of sattva-guëa. Jïänaà
vijïänam ästikyam….
So if one associates with the sattva-guëa, then he is promoted
gradually to the higher planetary system. Higher planetary system.
Ürdhvaà gacchanti sattva-sthäù [Bg. 14.18]. Everything explained in
the Bhagavad-gétä. Those who are developing the good qualities of
this material world, three qualities, so ürdhvaà gacchanti sattva-
sthäù. The upper planetary system, heavenly planetary system...
Therefore we say that you cannot go to the moon planet, from the
çästra. Because the moon planet, who will go? Ürdhvaà gacchanti
sattva-sthäù. Unless one is in the modes of goodness, they cannot
enter there. It is not possible. "By force," if you say, "Yes, we have
gone; we are going," you may say, but we are followers of the çästra.
Çästra-cakñuñaù. We see through the çästra. We understand that
these men, they are not even rajo-guëa, or maybe in rajas-tamo-guëa.
But where is sattva-guëa? Sattva-guëa. So through the çästra we
canunderstand that who is who through çästra. Therefore in my poetry,
on the strength of çästra, I said that rajas tamo guëe erä sabäi
äcchanna, väsudeva-kathä ruci mahe se prasanna: [SB 1.2.16] "Most
of the population here is covered by the material modes of ignorance
and passion. Absorbed in material life, they think themselves very
happy and satisfied; therefore they have no taste for the
transcendental message of Väsudeva. So I do not know how they will
be able to understand it." Actually that is the fact. Everyone, so many
swamis and yogis, come in this country. So they advertise in India
that they went out of India for preaching Vedänta. But being
influenced, what Vedänta they learned? When they returned to India,
they have learned how to entice women and how to eat meat. This is
their Vedänta. Because käraëaà guëa-saìgo 'sya. If you are not strong
enough, then association will induce or influence. If you are not a
Vaiñëava, then if you go in a brothel or a liquor house, then you will be
influenced by the drunkards and prostitute-hunters. But if you are
strong enough, then you will... The effect you will give your effect of
association; they will be Vaiñëavas. That is the difference.
There is a scientific story that one doctor friend, perhaps you know,
the Dr. Ghosh who came. When he was student, he read in a medical
magazine that one girl..., her name was Mary. So there was a Mary
contamination. What is that? Typhoid, yes. Wherever she used to go,
there was typhoid fever, so many people suffering, but she was not
suffering. So by analysis of the blood, it was found that this girl, the
blood was full of typhoid germs, but she was so strong that she could
resist. She was not suffering, but wherever she used to go, everyone
was infected with typhoid. So that is the explained. Käraëaà guëa-
saìgo 'sya [Bg. 13.22]. If you are strong enough, then the lower
qualities will not affect you. And if you are not strong, if you are weak
yourself, then where you are going to convert, they will induce their
infectious quality, and you will be victimized. So käraëaà guëa saëgo
'sya. …
So, pious? What is the meaning of pious? Çåëvatäà sva-kathäù
kåñëaù puëya-çravaëa-kértanaù, hådy antaù-stho abhadräëi. The...
Everything is causing effects within the heart, within the heart.
Thecivilization or not civilization means the change of heart. A man is
civilized because he has changed his heart. A man is uncivilized? He
has not changed. Just like you know the story of Sik... What is that?
Sikari? The name, I forgot.
Candanäcärya: Mågäré?...
So this, my song... I was thinking on board the ship that rajas tamo
gune erä sabäi äcchanna, väsudeva-kathä ruci mahe se prasanna [SB
1.2.16]. Nobody is interested. At the present moment, everyone is
covered by the rajas-tamaù, the base qualities, ignorance and
passion, so they have no interest in Kåñëa consciousness. That is not
possible. One has to purify himself. Tadä rajas-tamo-bhäväù käma-
lobhadayaç... [SB 1.2.19]. When we kill the rajas-tamo-bhäväù, ceta
etair anäviddham... When our heart is no more contaminated by the
rajas-tamo-bhäväù, ceta etair anäviddhaà sthitaà sattve prasédati.
There are three guëas. If you make minus these two guëas, rajas-
tamo-guëa, then the remaining—only sattva-guëa. So these rajas-
tamo-guëa can be counteracted simply by hearing about Kåñëa.
Çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù [SB 1.2.17]. So
therefore I wrote, tabe jadi tava kåpä hay ahaituké, sakala sambhava
hay tumi se kautiké, that "God is all-powerful, Kåñëa is all-powerful.
He can do everything impossible, possible." So whatever is being
done in our Kåñëa consciousness movement, don't think that it is my
influence of my... It is Kåñëa's. Kåñëa can do everything. He can
change sattva-guëa into tamo-guëa, tamo-guëa into rajo-guëa, rajo-
guëa into sattva-guëa. That is as He likes. Just like a expert
electrician: he can turn the heater into cooler and cooler into heater.
The electric energy is the same. Similarly, parasya çaktir vividhaiva
çrüyate [Cc. Madhya 13.65, purport]. He has His energy. If He likes...
My point is that this Kåñëa consciousness movement has come to
your country by the will of Kåñëa. So here is favorable situation
because the will of Kåñëa is there, that "Now the Westerners,
especially the Americans, they should become Kåñëa conscious."
That is His will. So you take the opportunity, cooperate with Kåñëa,
and you will be successful. SPL SB 6.1.44 LA 766.1.45
So in the previous verse we have discussed, dehavän na hy akarma-
kåt. Anyone who has got this material body, he has to work. Everyone
has to work. In the spiritual body also you have to work. In the
material body also you have to work. Because the working principle is
the soul—soul is living force—so he is busy. Living body means there
is movement. There is work. He cannot sit idly. In the Bhagavad-gétä
it is said, "Not even for a moment one can be idle." That is the
symptom of living being. So this working is going on according to the
particular body. The dog is also running, and a man is also running.
But a man thinks he is very much civilized because he is running on
motorcar. Both of them are running, but a man has got a particular
type of body by which he can prepare a vehicle or cycle, and he can
run on. He is thinking that "I am running in greater speed than the
dog; therefore I am civilized. This is the modern mentality. He does
not know that what is the difference between running on fifty miles
speed or five miles speed or five thousand miles speed or five
millions miles of speed. The space is unlimited. Whatever speed you
discover, it is still insufficient. Still insufficient.
So this is not life, that "Because I can run in more speed than the dog,
therefore I am civilized."
panthäs tu koöi-çata-vatsara-sampragamyo…
They are running in different speed, but they do not know what is the
destination. Our one big poet in our country, Rabindranath Tagore, he
wrote an article—I read it—when he was in London. So in your country,
western countries, the motorcars and the..., they run in high speed. So
Rabindranath Tagore, he was poet. He was thinking that "These
Englishmen's is country so small, and they are running on so great
speed they will fall in the ocean." He remarked like that. Why they are
running so fast? So similarly, we are running so fast for going to hell.
This is our position, because we do not know what is the destination.
If I do not know what is the destination and try to drive my car in full
speed, then what will be the result? The result will be disaster. We
must know why we are running. Running means just like the river is
running in great tide, flowing, but the destination is the sea. When theriver
comes to the sea, then its destination gone. So similarly, we
must know what is the destination. The destination is Viñëu, God. We
are part and parcel of God. We are... Somehow or other, we are fallen
in this material world. Therefore our destination of life will be to go
back to home, back to Godhead. That is our destination. There is no
other destination. So our Kåñëa consciousness movement is
teaching that "You fix up your goal of life." And what is that goal of
life? "Back to home, back to Godhead. You are going this side,
opposite side, toward the side of hell. That is not your destination.
You go this side, back to Godhead." That is our propaganda. SPL SB
6.1.45LB 75
So, one has to suffer or enjoy. There are two things. So that is
according to our activities. That we can practically experience. If one
is educated, naturally, he gets a good position, and if one is criminal,
he gets another position. There is no difficulty to understand. So
there are two things, dharma and adharma. Religiosity and
irreligiosity. Religiosity means to abide by the orders of God and
irreligiosity means to disobey the orders of God. That's all. Simple
thing. But in this connection we must know what is the order of God,
what is God, how He orders, how to execute, how we become fit for
executing orders. These things—these questions are there, but God is
speaking personally, "This is My order," in the Bhagavad-gétä. You'll
find, very simple thing….
So don't imitate Kåñëa, but hear Kåñëa, what says, then our life is
successful. We cannot imitate God. We have to simply follow His
order. That is dharma. And if you imitate Kåñëa, that is adharma.
Don't try to imitate. There are two words in Sanskrit, anukäraëa,
anusaraëa. Anukäraëa means imitation, and anusaraëa means
follow. We have to execute anusaraëa, follow. Tejéyasäà na doñäya.
Tejéyasäà na doñäya [SB 10.33.29]. SPL SB 6.1.45 LA 76
6.1.46
Anuméyate. Anuméyate means hypothesis. This is also an evidence.
Pratyakña, anumäna, and çruta. According to Vedic principles, thereare three
different types of evidences. Everything must be proved by
evidence. So these are primarily three evidences. Pratyakña, direct
perception, pratyakña; anumäna; and çruti. Anumäna means I cannot
see directly, but by the symptoms I can imagine. That is anumäna.
Just like I have seen that in the month of April, May, June, we can get
mangoes. That is our direct experience. So similarly, we can say, in
the month of January, we can say that "In the month of April, May,
June, we shall have mangoes." In the January there is no mango. But
because I know, I experienced in my last April, May, June, so similarly,
this intuition is nothing but experience of my last life. That is called
intuition. The rascals, they say that there is no experience. Whatever
life we have got just now, here experience. No. The intuition... Just
like a dog's cub born, it is also trying to find out milk from the body of
the mother, and exactly in the same place putting his mouth. Or
human child also. This is last experience. That proves that life is
continual. Just like I came here about two, three years ago? So I
immediately, while getting down, I immediately understood, "Oh, the
same house." So this is called intuition, means past experience.
Then the most authentic evidence is çruti, out of three evidences, the
çruti, hearing from the authority. …
So here it is said deva-pravaräù. The Viñëudütas, they are coming
from Vaikuëöha, so beautiful, so nicely dressed, four-handed with
ornaments, helmet, garland. So they have experience of the
demigods, but the Viñëudütas do not belong to this material world.
They belong to the spiritual world. Therefore they are addressed deva
-pravaräù, "More than the demigods," deva-pravaräù. They are very
much pleased to see the Viñëudütas, although argument is going on.
Immediately after see them, they are, the Yamadütas, they are very
much pleased upon them, that "They are not ordinary living being."
And with four hands. Therefore they are addressing, deva-pravaräù. …
Tri-vidha means three varieties. Vidha mean variety, and tri means
three. So from tri-vidha it is said, trai-vidhyaà bhavaù.
So trai-vidhyam, three kinds. Three kinds. Here also, in this world, we
see varieties of men, varieties of animals, varieties of trees, varieties
of insects-many varieties. It is already informed that altogether, withinthis
universe, there are 8,400,000 varieties of life. Life is one. The
varieties means body. Just like we are sitting. Every one of us has got
a particular type of body. …
So here it is said that it is anuméyate. As here we find varieties,
similarly, in other planet or in next life there are varieties. This is
intelligence, human intelligence. Why you should say there is no next
life or there is no life in other planet? Therefore we have to refer to
the çästras, çästra-vidhi. Yaù çästra-vidhim utsåjya vartate käma...
[Bg. 16.23]. If you unnecessarily becomes too much intelligent and
theorize, then he is never successful, he is never sukhi. Na sukhaà
na... Na siddhià sa aväpnoti na sukhaà na paräà gatim. Such a rascal,
who does not consult the çästras and thinks whimsically according
to his mad conception, such person, na siddhim aväpnoti. That is
spoken by Kåñëa. He will never get success. He will simply speculate.
There is no, definite knowledge. Na sukham, and he is not happy. And
what to speak of going back to home, back to Godhead. He is a
rascal. There is no hope….
Kåñëa advises Arjuna that "The whole material world is being
controlled by these three guëas," guëa-vaicitryät. "Therefore you
become nistraiguëya, where these three guëas cannot act."
Nistraiguëyo bhavärjuna. So how you can stop the action of these
three guëas? …
If you engage yourself in pure devotional service incessantly, without
any stop, then you always remain transcendental, above these three
guëas. So our Kåñëa consciousness movement is to keep the
devotee above the three guëas. Just like in the ocean, if you are fallen
in the ocean, it is very dangerous position. But if somebody helps you
to lift you from the ocean water and keep one inch above the ocean
water, there is no danger. Your life is saved.
So that is wanted, that guëa-vaicitryät, if you want to save yourself
from these varieties of life, birth, death, old age and disease, and
accept so many varieties of life... SPL SB 6.1.46 SD 75
And then he made contact with that prostitute, and whatever money
he had he was spending for her. In this way he fell down, sadäcäro.That is
stated here, that nañöa-sadäcäro, on account of mixing with a
prostitute, he became completely fall down.
So the point is that although he was born in a brähmaëa family, he
was being trained up as a pure brähmaëa, but he fell down to the
modes of ignorance. Therefore one has to surpass the platform of
goodness also. There are many cases, very good boy, all of a sudden
falls. In our society, you have seen very nice boy, doing nicely, all of a
sudden, finished. So that is possible. That is stated in the Bhagavad-
gétä: overlap. The rajo-guëa is overlapping tamo-guëa, tamo-guëa is
overlapping sattva-guëa; in this way, it is going on. Therefore we see
varieties. So that is stated here, that deva-pravaräs trai-vidhyam
upalabhyate, guëa-vaicitryät. Guëa-vaicitryät, by mixture of different
guëas. Just like color, painter. There are three colors originally: red,
yellow and blue. Now those who are expert, they can mix these. If you
mix yellow and blue, it becomes green. Those who are painters, they
know. And yellow mixed with red, it becomes orange. In this way
those who are painters, they know how to mix color, and varieties
come. Guëa-vaicitryät….
So nirviçeña-vädé, impersonalists, are like that. In the creation of God,
there are varieties, not impersonal. Therefore we see, we are sitting
here, you won't find two men of the same feature of the body. Even
there are twin, still, we'll find some difference. The father, mother can
see. There is variety. Here it is said, bhüteñu guëa-vaicitryät. They are
guëa-vaicitryät. Therefore we don't find two men of the same nature,
two men of the same thinking. Varieties, varieties, this is going on.
But that is our cause of bondage, varieties. But if we can surpass
these varieties, as Kåñëa advises in the Bhagavad-gétä, trai-guëya-
viñayä vedä nistrai-guëyo bhavärjuna. Nistrai-guëyo, nirguëa. Nirguëa
does not mean no varieties. Nirguëa means not these material
varieties—the spiritual varieties. So they misunderstand. Spiritual
varieties they think material varieties. So nistraigunyo: we have to
overcome the varieties of this material nature. We have come to the
spiritual platform….
So it is said, mäà ca yo 'vyabhicäreëa bhakti-yogena sevate [Bg.
14.26]. People are missing this point, that Kåñëa is the center. If anyway we
act, making Kåñëa in the center, you may draw many thousands of circles, it
will not overlap. It will not overlap. So our, this Kåñëa consciousness
movement is... To become Kåñëa conscious means not to remain within this
guëa-vaicitrya, the varieties of material color, or material guëas. Above that.
Center Kåñëa. Make center Kåñëa. Then whatever you do, it will be perfect.
Make Kåñëa center. It doesn't matter whether I'm a businessman or
professional man, or engineer, doctor—there are so many varieties—or a
mendicant or brahmacäré, gåhastha. Never mind. It is, make Kåñëa center.
SPL SB 6.1.46 DET 76

6.1.47
Just as springtime in the present indicates the nature of springtimes in the
past and future, so this life of happiness, distress or a mixture of both gives
evidence concerning the religious and irreligious activities of one's past and
future lives.

See purport, most: Our past and future are not very difficult to understand,
for time is under the contamination of the three modes of material nature. As
soon as spring arrives, the usual exhibition of various types of fruits and
flowers automatically becomes manifest, and therefore we may conclude
that spring in the past was adorned with similar fruits and flowers and will
be so adorned in the future also.

6.1.48
The omnipotent Yamaräja is as good as Lord Brahmä, for while situated in
his own abode or in everyone's heart like the Paramätmä, he mentally
observes the past activities of a living entity and thus understands how the
living entity will act in future lives.

See purport, middle: The word anumémäàsate means that he can decide in
consultation with the Supersoul. Anu means "following." The actual
decisions concerning the next lives of the living entities are made by the
Supersoul, and they are carried out by Yamaräja.
6.1.49
As a sleeping person acts according to the body manifested in his dreams
and accepts it to be himself, so one identifies with his present body, which
he acquired because of his past religious or irreligious actions, and is unable
to know his past or future lives.

See purport, end: There is even a book, called Bhågu-saàhitä, which reveals
information about one's past, present and future lives according to
astrological calculations. Somehow or other one must be enlightened about
his past, present and future. One who is interested only in his present body
and who tries to enjoy his senses to the fullest extent is understood to be
engrossed in the mode of ignorance. His future is very, very dark. Indeed,
the future is always dark for one who is grossly covered by ignorance.
Especially in this age, human society is covered by the mode of ignorance,
and therefore everyone thinks his present body to be everything, without
consideration of the past or future.

BJD-- Yamaraja is empowered as a ‘govt worker’. He knows everyones’ acts

and can give rewards and punishments.
Knowledge of who one really is includes who one isn’t. Therefore we hear
vv50 & 51

6/1/50
Above the five senses of perception, the five working senses and the five
objects of the senses is the mind, which is the sixteenth element. Above the
mind is the seventeenth element, the soul, the living being himself, who, in
cooperation with the other sixteen, enjoys the material world alone. The
living being enjoys three kinds of situations, namely happy, distressful and
mixed.

BJD-- Human body means so much facility to desire but not so much facility
to fulfill those desires therefore lamentation comes. Misery even when
happy as one anticipates the happiness being over.
Liv ent is trapped by his own activities. One cannot restrain himself from
desiring things. Then this leads to so many actions and repeated b&d.
We think we are the doer but it is just the karma unfolding.

See purport, nine lines down: The living entity has a body, which is a very
complicated combination of the material elements, and with this body he
struggles alone, as indicated in this verse by the words ekas tu. For example,
if one is struggling in the ocean, he must swim through it alone. Although
many other men and aquatics are swimming in the ocean, he must take care
of himself because no one else will help him. Therefore this verse indicates
that the seventeenth item, the soul, must work alone. Although he tries to
create society, friendship and love, no one will be able to help him but
Kåñëa, the Supreme Lord. Therefore his only concern should be how to
satisfy Kåñëa. That is also what Kåñëa wants (sarva-dharmän parityajya
mäm ekaà çaraëaà vraja [Bg. 18.66]). People bewildered by material
conditions try to be united, but although they strive for unity among men and
nations, all their attempts are futile. Everyone must struggle alone for
existence with the many elements of nature. Therefore one's only hope, as
Kåñëa advises, is to surrender to Him, for He can help one become free from
the ocean of nescience. Çré Caitanya Mahäprabhu therefore prayed:
ayi nanda-tanuja kiìkaraà
patitaà mäà viñame bhavämbudhau
kåpayä tava päda-paìkaja-
sthita-dhülé-sadåçaà vicintaya
[Cc. Antya 20.32, Çikñäñöaka 5]
"O Kåñëa, beloved son of Nanda Mahäräja, I am Your eternal servant, but
somehow or other I have fallen into this ocean of nescience, and although I
am struggling very hard, there is no way I can save myself. If You kindly
pick me up and fix me as one of the particles of dust at Your lotus feet, that
will save me."
In a similar way, Bhaktivinoda Öhäkura sang:
anädi karama-phale, paòi' bhavärëava-jale,
taribäre nä dekhi upäya
"My dear Lord, I cannot remember when I somehow or other fell into this
ocean of nescience, and now I can find no way to rescue myself." We should
remember that everyone is responsible for his own life. If an individual
becomes a pure devotee of Kåñëa, he is then delivered from the ocean of
nescience.

6.1.51
The subtle body is endowed with sixteen parts—the five knowledge-
acquiring senses, the five working senses, the five objects of sense
gratification, and the mind. This subtle body is an effect of the three modes
of material nature. It is composed of insurmountably strong desires, and
therefore it causes the living entity to transmigrate from one body to another
in human life, animal life and life as a demigod. When the living entity gets
the body of a demigod, he is certainly very jubilant, when he gets a human
body he is always in lamentation, and when he gets the body of an animal,
he is always afraid. In all conditions, however, he is actually miserable. His
miserable condition is called saàsåti, or transmigration in material life.

See purport, whole: The sum and substance of material conditional life is
explained in this verse. The living entity, the seventeenth element, is
struggling alone, life after life. This struggle is called saàsåti, or material
conditional life. In Bhagavad-gétä it is said that the force of material nature
is insurmountably strong (daivé hy eñä guëa-mayé mama mäyä duratyayä
[Bg. 7.14]). Material nature harasses the living entity in different bodies, but
if the living entity surrenders to the Supreme Personality of Godhead, he
becomes free from this entanglement, as confirmed in Bhagavad-gétä (mäm
eva ye prapadyante mäyäm etäà taranti te). Thus his life becomes successful.

6.1.52
The foolish embodied living entity, inept at controlling his senses and mind,
is forced to act according to the influence of the modes of material nature,
against his desires. He is like a silkworm that uses its own saliva to create a
cocoon and then becomes trapped in it, with no possibility of getting out.
The living entity traps himself in a network of his own fruitive activities and
then can find no way to release himself. Thus he is always bewildered, and
repeatedly he dies.

6.1.53
Not a single living entity can remain unengaged even for a moment. One
must act by his natural tendency according to the three modes of material
nature because this natural tendency forcibly makes him work in a particular
way.

See purport, eight lines down: One's original natural tendency is to act in
Kåñëa consciousness because one's real nature is spiritual. The duty of a
human being is to understand that since he is essentially spirit, he must abide
by the spiritual tendency and not be carried away by material tendencies.
Çréla Bhaktivinoda Öhäkura has therefore sung:
(miche) mäyära vaçe, yäccha bhese',
khäccha häbuòubu, bhäi
"My dear brothers, you are being carried away by the waves of material
energy and are suffering in many miserable conditions. Sometimes you are
drowning in the waves of material nature, and sometimes you are tossed like
a swimmer struggling in the ocean." As confirmed by Bhaktivinoda
Öhäkura, this tendency to be battered by the waves of mäyä can be changed
to one's original, natural tendency, which is spiritual, when the living entity
comes to understand that he is eternally kåñëa-däsa, a servant of God,
Kåñëa.
(jéva) kåñëa-däsa, ei viçväsa,
karle ta' ära duùkha näi
If instead of serving mäyä under different names, one turns his service
attitude toward the Supreme Lord, he is then safe, and there is no more
difficulty. If one returns to his original, natural tendency in the human form
of life by understanding the perfect knowledge given by Kåñëa Himself in
the Vedic literature, one's life is successful.

6.1.54
The fruitive activities a living being performs, whether pious or impious, are
the unseen cause for the fulfillment of his desires. This unseen cause is the
root for the living entity's different bodies. Because of his intense desire, the
living entity takes birth in a particular family and receives a body which is
either like that of his mother or like that of his father. The gross and subtle
bodies are created according to his desire.

See purport, after quote: The atmosphere of the subtle body at the time of
death is created by the activities of the gross body. Thus the gross body acts
during one's lifetime, and the subtle body acts at the time of death. The
subtle body, which is called liìga, the body of desire, is the background for
the development of a particular type of gross body, which is either like that
of one's mother or like that of one's father.
See purport, end: If a human being is taught to change his subtle body by
developing a consciousness of Kåñëa, at the time of death the subtle body
will create a gross body in which he will be a devotee of Kåñëa, or if he is
still more perfect, he will not take another material body but will
immediately get a spiritual body and thus return home, back to Godhead.
This is the process of the transmigration of the soul. Therefore instead of
trying to unite human society through pacts for sense gratification that can
never be achieved, it is clearly desirable to teach people how to become
Kåñëa conscious and return home, back to Godhead. This is true now and,
indeed, at any time.

6.1.55
Since the living entity is associated with material nature, he is in an
awkward position, but if in the human form of life he is taught how to
associate with the Supreme Personality of Godhead or His devotee, this
position can be overcome.

See purport, beginning: The word prakåti means material nature, and puruña
may also refer to the Supreme Personality of Godhead. If one wants to
continue his association with prakåti, the female energy of Kåñëa, and be
separated from Kåñëa by the illusion that he is able to enjoy prakåti, he must
continue in his conditional life. If he changes his consciousness, however,
and associates with the supreme, original person (puruñaà çäçvatam), or
with His associates, he can get out of the entanglement of material nature.

BJD—Intod: Being dutiful is not sinful. Not being dutiful is sinful. Vedas
tell us what is proper behaviour. Vedas come from Narayana. Everything is
witnessed.
Yamaraja is empowered by Supersoul to know all that one has done.
Silkworm entangles himself. Liv ent is like that with his actions causing
karma.
Now Yams going to describe what Aj has done

6.1.56-57
In the beginning, A was a perfect brahmana.

BJD-- Describes Aj in his youth. No-one can be found like that now -
brought up on TV and rock & roll.
How did such a pious soul fall down??

6.1.58-60
Once he saw a sudra and prostitute embracing and kissing.

See purport, end: In Kali-yuga, a drunk, half-naked woman embracing a

drunk man is a very common sight, especially in the Western countries, and
restraining oneself after seeing such things is very difficult. Nevertheless, if
by the grace of Kåñëa one adheres to the regulative principles and chants the
Hare Kåñëa mantra, Kåñëa will certainly protect him. Indeed, Kåñëa says
that His devotee is never vanquished (kaunteya pratijänéhi na me bhaktaù
praëaçyati [Bg. 9.31]). Therefore all the disciples practicing Kåñëa
consciousness should obediently follow the regulative principles and remain
fixed in chanting the holy name of the Lord. Then there need be no fear.
Otherwise one's position is very dangerous, especially in this Kali-yuga.

BJD-- Talks about the desires to enjoy that are so strong. The mind is like a
balloon full of hotair. The mind gets puffed up with a so-called very impt
desire, but can in an instant, reject the desire or be overcome by a different
desire.

6.1.61
When Ajämila saw her, the dormant lusty desires in his heart awakened, and
in illusion he fell under their control.

6.1.62
As far as possible he patiently tried to remember the instructions of the
çästras not even to see a woman. With the help of this knowledge and his
intellect, he tried to control his lusty desires, but because of the force of
Cupid within his heart, he failed to control his mind.

See purport, end: Because of the force of materialistic life, to maintain self-
control is extremely difficult unless one is specifically under the protection
of the Supreme Personality of Godhead through devotional service.

BJD-- one needs to think oneself a servant and when provocation comes one
must take shelter of Krsna by fervent chanting. The lusty desires are like
highwaymen that rob ones good consciousness. Call out loudly to K.
Crooked desires - promise everything and deliver nothing.

SPL 6.1.47
6.1.47 So here the Yamadütas are analyzing whether Ajämila is pious or
impious. The Viñëudütas asked them to explain what is dharma and what is
adharma. "You have come here to arrest this person, to take away with to the
yama... So you are servant of Dharmaräja. Now explain what is dharma and
adharma." Dharma means which will bring me again to my original,
constitutional position, and adharma means which will take me down and
down from my original, constitutional position. This is the test of dharma
and adharma. I am eternal part and parcel of God, so my dharma is to render
service to God and go back to home, back to Godhead. This is my real
business. So adharma means I forget my relationship with the Supreme Lord
and I go down and down just to become up to the worm in the stool. This is
called adharma. There are so many varieties of life. Why? This is due to
difference of dharma and adharma. Those who are trying to take the
principles of dharma, they are being elevated to the higher, higher, higher,
higher, higher, up to back to home, back to Godhead. And those who are not
accepting... Jaghanya-guëa-våtti-sthä adho gacchanti tämasäù… This
suffering or enjoying—there is no enjoyment-suffering, so this is past,
present and future. I am suffering or enjoying in this body. Then I am
manufacturing another body for the future. And that manufacturing of future
depending on the influence of käla and the material modes, sattva-guëa, rajo-
guëa, tamo-guëa. In this way I am implicated. That they do not know.
Vartamänaù anyayoù kälaù guëäbhijïäpako. Those who are learned, they can
understand why this man has become like this or why the animal has
become this. Gunajïäpa. Guëa, according to guëa. There are three guëas, and
mix it then it becomes nine, then mix it, it becomes eighty-one. Guëa-
jïäpakaù. It is not that every different types of body and living entities have
come by chance. This is nonsense. There is no question of chance.
Everything is being carried or being conducted by the three modes
ofmaterial nature. Guëa-jïäpakaù. Evaà janma anyayoù. As I have got
this body according to guëa, similarly, anyayoù, in the future we shall
get different types of body according to guëa. Evaà janmänyayor
etad. But all these—based on dharma and adharma. The principle is
dharma and adharma, our occupational duty according to modes of
material nature.
Just like a pig. It is very much fond of eating stool. So if you want to
ask, "Why this animal is fond of eating stool?"... So dharma adharma
jïäpaka, because in the past life this living entity practiced tamo-guëa,
no discrimination of eating... Tamo-guëa means no discrimination.
Eating... We have got four businesses in this life, so long we have got
this material body: ähära-nidrä-bhaya-maithunaà ca, eating, sleeping
and sex and defense. These are primary business of the body. So
why there are different types of eating, different types of sleeping?...
So these Yamadüta superficially saw that "This man, Ajämila, is a first
-class sinful man, and he has to be taken to Yamaräja. He has simply
committed adharma." But the Viñëudüta has come because he is
now freed from all material contamination, because at the end of his
life he chanted the holy name of Näräyaëa. So that is... If it is
possible, so much advantage of chanting the holy name of the Lord, if
you constantly keep yourself engaged in chanting the holy name of
the Lord, there is no possibility of your being touched by mäyä. This is
the position. Vartamänaù anyayoù kälaù guëäbhijïäpakaù.
Guëäbhijïäpakaù. Anyone who is intelligent, who can understand
what this man is, which quality he belongs to... This is education.
SPL SB 6.1.47 DAL75
By the symptoms of birth, one can understand, of course, through
abhijïä, those who are abhijïä. And the word is used guëabhijïä,
jïäpakaù. Guëäbhijïä, guëäbhijïäpako yathä. By the guëas, one can—
guëa means quality—one can understand the past and future. Still in
India there is an astrological system, it is called Bhågu-saàhitä.
According to that Bhågu-saàhitä, the astrologer can say what the
man was in the past and what he's going to be in future. And present
also.So, generally we can understand from the çästra that according to
guëa—sattva-guëa, rajo-guëa, tamo-guëa—those who are in sattva-
guëa, they are going higher planetary system; rajo-guëa, in the same
platform; tamo-guëa, going down. So the human endeavor should be
how to increase the sattva-guëa quality of the man. That is the duty
of all guardians. State, king, government, everyone should. If you do
not make such attempt to elevate your dependent towards the sattva-
guëa platform, simply lamenting, what will do good to you? "…
So vartamäno 'nyayoù kälo, there are three different features of time
—past, present, and future. So those who are learned scholars, from
one point, they can calculate what is the past and what is the future.
Evaà janmänyayor etad dharmädharma-nidarçanam. There is
astrology, there are experienced persons, they can say what was the
past, what will be the future, this is one side. But Caitanya
Mahäprabhu's movement is, even without any knowledge of the past,
without any knowledge of the future, if you take the present
opportunity, then your life is successful. The present opportunity is
that in this age, Kali-yuga, Caitanya Mahäprabhu appeared. Anarpita-
carià cirät karuëayä... What? Anyone knows this verse?
anarpita-caréà-cirät karuëayävatérëaù kalau …
Çacé-nandana. This is Rüpa Gosvämé's blessings, that "Within your
heart, let Çacé-nandana be seated." Sadä hådaya-kandare sphuratu
vaù çacé-nandanaù. Then everything will be adjusted. He has
appeared for this cause (indistinct). Anarpita-caréà cirät
karuëayävatérëaù kalau samarpayitum unnatojjvala-rasäà sva-bhakti-
çriyam. He is personally, Kåñëa personally is giving Kåñëa. Namo
mahä-vadänyäya kåñëa-prema-pradäya te kåñëäya kåñëa-caitanya-
nämne gaura-tviñe namaù [Cc. Madhya 19.53]. These are the verses
composed by Rüpa Gosvämé, that "Here is most munificent
incarnation. Because He's giving Kåñëa. Not only Kåñëa—Kåñëa-
prema, love of Kåñëa, what was very, very difficult to understand."
Manuñyäëäà sahasreñu kaçcid yayati siddhaye [Bg. 7.3]. To
understand Kåñëa is not so easy, but Kåñëa Himself is giving
Himself: "Take Me." That is Caitanya Mahäprabhu. So future, past,
present, future, whatever it has been, our past, or what is present, itdoesn't
matter. But if you take to Kåñëa consciousness movement,
then our present and future, both are bright, undoubtedly. SPL SB
6.1.47 DET 76
6.1.48
So now the Yamadütas are describing about Yamaräja, who is as
good as Brahmä. He is entrusted with the majestical power To
Yamaräja not all the living beings are taken to, neither the animals,
only the human being and those who are criminals or sinful, not all of
them. First of all there are living entities, 8,400,000 forms, or species.
So not all of them sinful and subjected to be brought for justice
before Yamaräja. Just like magistrate, criminal magistrate. He is... In
every city the district magistrate, not all the people are brought there,
only the criminals. So he is so powerful that through his mind he can
see the past and the future, tri-käla-jïä, by mind. And because he is so
powerful, he is addressed here as Bhagavän. I have several times
explained, Bhagavän means the most powerful, full of opulences. So
those who are in charge of departmental affairs within this universal
kingdom, they are also sometimes addressed as Bhagavän….
So the mind of Yamaräja, he can see. In the previous verse it is said,
vartamanaù anyayoù kälaù guëäbhijïäpako yathä. Within this material
world we are passing through many evolutionary process and getting
different types of body according to the guëa, quality, modes of
nature, we are associating. So Yamaraja can see. When a living being,
criminal, sinful living being is brought before him, he can understand
through his mind. Just see that everyone's mind is not of the same
category. There are difference of mind also, according to the
position. That we have got experience. A high-court judge's mind and
ordinary person's mind—far different. The judges can immediately
understand what is the position. So this is also God's gift. Different
people have got different power of the mind. That is also through
Kåñëa. Sarvasya cähaà hådi sanniviñöaù mattaù småtiù jïänam
apohanaà ca [Bg. 15.15]. So mind means whose memory is very
sharp, he is called great-minded. So this greatness of mind and
smallness of mind are different according to the dictation of theSupersoul.
Mattaù småtir jïänam... One man can remember small
things for many years; another man forgets. Immediately he hears
and immediately forgets. Why this difference of mental position? It is
due to Kåñëa. Kåñëa helps one to memorize or to forget. Mattaù
småtir jïänam apohanaà ca [Bg. 15.15]. One can, one has... Just like
in school some student has got very sharp memory. Once heard from
the teacher, he never forgets it. So these different stages are due to
the association of different modes of material nature.
So Yamaraja, when a person is brought before him, he can
immediately understand that "He was sinful in this way." Manasa
pure devaù. Or Yamaräja is sitting in his place, but he is seeing
everyone, what he is doing through the sun, through the moon. We
have already discussed, through fire, through evening, through
morning—there are so many witnesses. And all those information
goes to him, and because he is almost as powerful as Bhagavän, he
can remember. This is special power. Manasaiva pure devaù pürva-
rüpam. Because after death, one is brought before Yamaräja, so
before his death, what he was doing sinfully, that is all recorded in the
mind of Yamaräja. Manasaiva pure devaù pürva-rüpaà vipaçyati.
Because they are so recorded, he can see vividly what this man was
doing. Anumémäàsate apürvam. Apürvam means the next body.
Pürvam means the past body, and apürvam the next body. So he
immediately decides what kind of body this criminal, this sinful man,
should be offered. Anumémäàsati apürvaà manasä. That is also by
his mind. He is so powerful. Therefore he has been addressed as
Bhagavän. Anumémäàsati. Just like the judge. He is hearing the
case. That is everyone. Anyone who is hearing something, so he
makes a conclusion, "This should be done like that." The judgment...
There was one story. It is not story; it is fact, that two pleaders were
talking about the activities of a criminal, and the judge was dozing.
So his clerk said, "Sir, you are dozing. The two big lawyers, they are
arguing, and what they will say?" That means he warned. The judge
said, "I have already made my judgment. Let them go on talking." So
actually, it is done. A very important judge, he, by hearing the
preliminary points of the case, he makes his judgment. But becausethe two
lawyers want to fight, because they are paid for that, so they
go on fighting. But the judge, he has already concluded what
judgment should be given. Similarly, Yamaräja is judge. He has got
everything recorded in his mind of a sinful man's activities in the past.
So immediately he decides that "This soul should be given such and
such body." So we are getting body.
In another place, in the Third Canto, I think, it is described, karmaëä
daiva-netreëa [SB 3.31.1]. We are acting in different way. We are not
independent. This is foolishness. Just like an outlaw. He is thinking
that he is free from the jurisdiction of state laws, and he is working
irresponsibly, but when he is arrested, then he has no independence.
He has to undergo the punishment. Similarly, in this life we may think
very independent, "Whatever we like, we can do." That is foolishness.
You cannot do that. If you do it wilfully, then you will be punished.
That they do not know. Punished means by a different body. If a man,
human being, is punished to stand up like as a tree for five thousand
years, just imagine how much great punishment it is. And that is
possible. Just like in the çästra it is stated that those who want to
remain naked, they are punished in the next life to become tree, that
"You wanted to be naked. Now you stand naked." The trees, they do
not dress; neither they have the opportunity. Nobody goes to dress
them. So they stand naked for so many hundreds and thousands of
years. This punishment is awaiting. Human being is not supposed to
be naked. That is civilization. They must cover. But if one wilfully
does not cover, becomes as dull as the tree, then he gets the next
body as tree. This is punishment. Otherwise, wherefrom all these
living entities are coming?...
Therefore a human being should be very, very cautious and
conscious. They should not do anything irresponsibly. And how to
work with responsibility and how to work irresponsibly? Therefore
çästra required….
This is called tri-kala-jïa: past, present and future. So Yamaräja or
Lord Brahmä or great personalities, they, even great sages, saintly
persons, they know the three features of time. Just like yesterday I
told you that there is an astrological system; immediately they willspeak
what I was in my previous life, what I am now and what will be
my future life. So Yamaräja is not ordinary person. He is given in
charge; he is also one of the authorities out of twelve authorities.
Baliù vaiyäsakir vayam. He is one of the authorities about religious
performances. So he knows everything even from within his mind,
manasaiva pürva-rüpaà vipaçyati, what this person was in the past,
because everything is going on exactly on the rulings of the prakåti,
material nature. It cannot be changed. Tasyaiva hetoù prayateta
kovido na labhyate yad bhramatäm upary adhaù [SB 1.5.18]. This is
called destiny. So destiny cannot be changed. With the insight of
destiny Yamaräja can understand what was this man previously, what
is his position now, and what he's going to become in future.
Anumémäàsate 'pürvam. … SPL SB 6.1.48 DAL 75
The word anumémäàsate means that he can decide in consultation
with the Supersoul. Anu means 'following.' The actual decisions
concerning the next lives of the living entities are made by the
Supersoul and they are carried out by Yamaräja." So actual witness is
the Supreme Personality of Godhead. Everyone's heart He's living.
Kåñëa says in the Bhagavad-gétä:
sarvasya cähaà hådi-sanniviñöo SPL SB 6.1.48 DET 76
6.1.49
This is our position. This is our advancement of science, that we do
not know "What I was before this life and what I shall become after
this life?" Life is continuation. That is spiritual knowledge. But they do
not know also even that life is continuation. They think, "By chance, I
have got this life, and it will be finished after death. There is no
question of past, present or future. Let us enjoy." This is called
ignorance, tamasä, irresponsible life.
So ajïaù. Ajïaù means one who has no knowledge. And who has no
knowledge? Now, tamasä. Those who are in the modes of ignorance.
There are three kinds of material nature, modes: sattva, raja, tamas.
Sattva-guëa means everything is clear, prakäça. Just like now the sky
is covered with cloud; the sunshine is not clear. But above the cloudthere is
sunshine, everything clear. And within the cloud there is not
clear. Similarly, those who are in the sattva-guëa, for them everything
is clear, and those who are in the tamo-guëa, everything is ignorance,
and those who are mixed up, neither rajo-guëa, neither tamo-guëa, via
media, they are called rajo-guëa. Three guëas. Tamasä. So they are
simply interested in the present body, does not care what is going to
happen, and has no knowledge what he was before. There is another
place it is described: nünaà pramattaù kurute vikarma [SB 5.5.4].
Pramattaù, just like madman. He does not know why he has become
mad. He forgets. And by his activities, what is going to happen next,
he does not know. Madman.
So this civilization, modern civilization, is just like madman
civilization. They have no knowledge of past life, neither they are
interested in the future life. Nünaà pramattaù kurute vikarma [SB
5.5.4]. And fully engaged in sinful activities because they have no
knowledge of the past life. Just like a dog. Why he has become dog,
that he does not know and what he is going to have next? So a dog
might have been in his past life the prime minister, but when he gets
the dog's life, he forgets. That is also another influence of mäyä….
So our Kåñëa consciousness movement is to raise a person from
ignorance to knowledge. That is the whole scheme of Vedic literature:
to deliver a person. Kåñëa says in the Bhagavad-gétä about the
devotees—not for all—teñäà ahaà samuddhartä måtyu-saàsära-
sägarät [Bg SPL SB 6.1.49 NO 75
So ignorance, a very good example is given here, that in dream we
forget everything, that I am Mr. such and such, I am inhabitant of
such and such place—everything forgotten. And again when we are
awakened, we forget about the dream. This is our daily experience.
But in my awakening stage or dreaming stage, I am seeing both the
activities. In the dream, I am the seer, and so-called awake, I am the
seer. So I, the spirit soul, experiencing, I remain the same, but
circumstances change. Similarly, in our previous birth, what I was,
what you were, we cannot remember. Similarly, you do not know whatyou
are going to become next. But it is a fact that I am, as spirit soul, I
am eternal, present. I was present in the past, I am present in the
present time, and I'll continue to be present in future….
So a sensible man should consider: "Is it not possible to stop this
material body? Because I am spirit soul, it is simply covering." Here,
that is human life: how to stop this contamination of this material
body. So, so long we shall work irresponsibly,
nünaà pramattaù kurute vikarma…
We do not understand that this deha, this body, is always kleçada.
Kleçada means giving pains. For the time being, we may feel some
pleasure, but actually it is a reservoir of pain, not pleasure. The
example is given in this connection... Formerly, this was done by the
government servants to criminal, to take a man in the middle of the
river and drown him, and catching his hair, and when he's almost
suffocating, then they again draw from the water and he takes little
rest and again put him into the water. So that was the system of
punishment. Similarly, whatever little pleasure we are feeling, that is
exactly similarly the man, when he's taken from the water, that's all.
Again he's to be drowned. This material world is like that….
Nañöa-janma-småtis. We are changing the circumstances, nañöa-
janma-småtis. As soon as one form of body is finished... Death
means forgetfulness. Death means forgetfulness. Everyone is
continuing life, but when one forgets the activities of this life and
accepts another body, that is called death. Otherwise, a spirit soul
has no death. So therefore we should be careful that I have already
got this body which is meant for suffering. More or less, it doesn't
matter. There is suffering. A cat or dog is suffering more than a
human being, but it does not mean that the human being is without
suffering. That is not possible. Everyone is suffering. So in the human
form of life we can inquire, "Why I am suffering." That is human being.
…
So Åñabhadeva said, "For only sense gratification, why you are
accepting so much suffering life after life? Now you have got this
human form of life, you just try to rectify, that no more material body.
This is human life." Tapo divyaà putrakä yena çuddhyed sattvam [SB5.5.1].
"You purify your existence, tapa, by tapasya, by austerity,
penances." Therefore in the human life you'll find so many tapasvés
undergoing tapasya. Voluntarily not accepting the so-called material
pleasures, that is called tapasya. Tapo divyam. So tapo means
undergo some austerities, penances, for divyam. For awakening your
spiritual existence. Then your struggle for existence will stop. Tapo
divyaà putrakä yena çuddhyed sattvam [SB 5.5.1]. Just like one man
is infected with some disease. That is açuddha, impure condition. So
we try to make it purified by injection, by medicine. And similarly, we
are getting repeatedly different types of body. Now we should purify
this bodily existence. And that purification in this age, it is very, very
simple: chant Hare Kåñëa. That's all. That is Caitanya Mahäprabhu's
contribution. Ceto-darpaëa-märjanaà bhava-mahä-dävägni-
nirväpaëam [Cc. Antya 20.12]. If you chant this Hare Kåñëa mantra,
paraà vijäyate çré-kåñëa-saìkértanam. So very simple thing. There is
no question of cast, creed, nationality, color, richness. No. Everyone
has got the tongue by the grace of God. Everyone can chant Hare
Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare
Räma, Räma Räma, Hare Hare. So just continue and be happy. SPL
SB 6.1.49 DET 76
6.1.50
Rüpa, rasa, gandha, çabda, sparçä. In this way we are entangled,
completely under the laws of material nature. I am the spirit soul.
Saptadaçaù. I have given my power of attorney to the mind, and mind
is creating different varieties of the çabda, sparçä, rüpa, rasa, gandha,
çabda, sparçä. In this way, life after life, as it is explained in the
previous verse,
yathäjïas tamasä…
So this is not life. This is animal life. Therefore Vedic injunction is,
"Don't keep in this animal life." Tamasi mä: "Don't keep yourself in this
darkness." Jyotir gama: "Come to the light." So jyotir gama means...
That is tapasya. To come to the platform of light, it requires tapasya,
austerity….That is wanted. Brahma-bhütaù. As soon as one becomes
brahma-
bhütaù, then immediately he becomes prasannätmä, jubilant, just like
one is suffering from a disease, and some way or other, when he is
relieved from that disease, immediately he becomes jubilant. That is
required. That is wanted. Brahma-bhütaù prasannätmä [Bg. 18.54].
And when one becomes jubilant, then, in that attitude, one can enter
into devotional service of the Lord, not in the material condition,
which is always suffering. Duùkhälayam açäçvatam…
So this Kåñëa consciousness movement means to deliver people
from this ignorant ignorance platform and bring him to the light
platform, or..., and knowledge platform, so that one can understand
what is his constitutional position, how he can stop the sufferings of
life, and how one can become eternally blissful life of knowledge….
So at the present moment education means many Indians are
coming to America to learn how to polish motorcar parts or how to
create technology. So this is not education. This is not ed... But the
Europeans and Americans, they are going to India for learning
brahma-vidya. That is education. The Europeans and Americans,
when they go to Våndävana and Mäyäpur, they do not go there to see
how we have manufacturd cycle and machine for sewing. They have
seen enough of this. We may be very proud in India: "Now we are
manufacturing cycle and sewing machine or some motor parts,
advanced." This is not advanced. Education means how to make one
brähmaëa, how to teach him how he become sense controlled, çama,
dama, mind control, how to become truthful, how to become clean,
how to become simple, how to become full of knowledge, how to
apply knowledge in practical life, how to know God. This is education.
This is education.
So the present situation of the human civilization is very, very dark,
tamasä. They want to live in the city without working for producing
their food. And there are butchers, they kill innocent animals. And in
the city they eat the meat, and to digest they drink and work like hogs
and dogs whole day and night. This is civilization. This is not
civilization. This is darkness, darkness of life. So we are in the
darkness of life at the present moment because it is Kali-yuga, SPLSB
6.1.50 DET 75
So unless we are free from all kinds of desires, we shall be entangled
with these elements. Therefore bhakti, bhakti-märga, devotional
service, means no more material desire. It is difficult because we are
associated with the material desires life after life, from time
immemorial. Bhaktivinoda Öhäkura sings therefore: anädi karama
phale pori bhavärëava-jale toribäre na dekhi upäy. Anädi karama, time
immemorial I am fallen in this ocean of fruitive activities and I have
no rescue from this ocean. Toribäre na dekhi upäy. This is our
position. Very, very difficult to come out of these elements. But if we
practice, that is possible. Abhyäsa-yoga-yuktena cetasä nänya-
gäminä [Bg. 8.8]. Cetasä nänya-gäminä, this is practice. …
So to engage the mind means, as it is said here, that païcabhiù, the
mind means controlling all the senses. So if you control the mind,
then all the other senses will be controlled. So therefore it is advised
that you engage your mind in Kåñëa. Vacäàsi vaikuëöha-
guëänuvarëane. And väk, väëé, päyu, the voice, voice, arms, legs,
anus and genitals. So voice should be engaged in vibrating Kåñëa
activities. You read Bhagavad-gétä, read Çrémad-Bhägavatam and
talk about Kåñëa. Then voice is engaged. Vacäàsi vaikuëöha-
guëänuvarëane. Always engage your voice in chanting or speaking
about Kåñëa. The mind is engaged automatically. Then arms, the
hands, engaged in cleansing the temple. Çré-vigrahärädhana-nitya-
nänä-çåìgära-tan-mandira märjanädau **. This is the advice. This is
business of guru, to engage. How the arms can be engaged? You can
engage your arms for decorating the Deity, for sewing the clothing,
dress, garland. In this way you can engage your arms. Voice in
speaking about Kåñëa, eyes to see Kåñëa, how nicely decorated,
come to the temple. For coming to the temple your legs will be used.
And after coming to the temple, your hands will be used, your eyes
will be used, your ear will be used, your tongue will be used. Chant
Hare Kåñëa, take prasäda. In this way, if we engage all our senses in
Kåñëa consciousness, then we are victorious. Otherwise, it is not
possible….The body is made of the same ingredients, but according to the
body
or quality of the body, the thinking, feeling, willing and activities are
different. Because mind, mind's sphere of activities is thinking,
feeling and willing, psychology. So according to the body... Just like a
child. His thinking, feeling, willing is different from the child's father.
Why? Because he has got a body, child, and the father has got a
different body. People cannot understand. We are changing. Child is
the father of man. So the same child, he has become now father, but
he's not talking nonsense now because the body has changed. The
child is talking so many nonsense things. People laugh, enjoy. But if
the father talks nonsense, then he'll be called, "Here is a rascal."
Because the body has changed. So in this way, body is being
changed. The child is becoming father, the body has changed. Still,
you cannot understand how the change of body, transformation of
the body, does not make any transformation of the owner of the
body. Dehino 'smin yathä dehe kaumäraà yauvanam [Bg. 2.13]. He is
there, but according to the body he is behaving differently. When he's
in the cat's body, he's behaving differently. When he's in a dog's body,
he's behaving differently. When he's human body, he's behaving
differently. When he's child's body... This is all due to the body.
So therefore when we come to the full-fledged human form of life,
developed consciousness, we must utilize it, as it is advised by Kåñëa
Himself, man-manä bhava mad-bhakto mad-yäjé mäà namaskuru
[Bg. 18.65]. "Always think of Me, man-manä," And who can think of
Kåñëa unless he's devotee? Man-manä bhava mad-bhakto. Who is
nondevotee, he'll think of something else. "Why I think of Kåñëa?"
Therefore to stick to this principle, to apply the mind always in Kåñëa,
that means he's devotee….
Liberated soul and conditioned soul. What is the difference?
Conditioned soul means who is becoming conditioned by the mind or
controlled by the mind, he is conditioned soul. And liberated soul
means who is not conditioned by the mind. Mind says, "Why not
smoke one cigarette?" And when you'll be able to say, "No cigarette!"
then you've controlled the mind. Mind will say always for some sense
gratification. But when you control the mind, then you are liberatedperson.
Therefore the svämé, svämé means controller or gosvämé.
Svämé does not mean you simply stamp over your name "Svämé."
No, svämé means the controller of the mind. He is not controlled by
the mind; he controls the mind. Then he is svämé. Gosvämé. Go
means senses and svämé means master. When you are able to
control your senses, then you are a gosvämé or svämé, the same
thing. Otherwise, godäsa. Däsa means servant. Everyone in this
material world, he's godäsa. Godäsa means servant of the mind,
servant of the senses. Everyone, servant of the senses. He may be
very big man, but he's servant of the senses.
So the spiritual process, spiritual advancement means that at the
present moment we are all servants of the senses or of the mind.
Mind is the master of the senses, central point. Therefore if you can
control the mind, then you can control the senses. So among the
senses, the tongue is the most formidable, very difficult to control. So
Bhaktivinoda Öhäkura said, tär madhye jihvä ati, lobhamoy sudurmati
ta 'ke jetä koöhina saàsäre. Of all the senses, the tongue is the
strongest enemy,…
Therefore by practicing bhakti-yoga, gradually,... Immediately it is not
possible. But gradually, by sticking to the regulative principles and
chanting Hare Kåñëa, we shall be able to control the senses, and the
first sense is the tongue. Sevonmukhe hi jihvädau svayam eva
sphuraty adaù. Ataù çré-kåñëa-nämädi na bhaved grähyam indriyaiù
SPL SB 6.1.50 DET 76
6.1.51
So with this combination of sixteen elements, within that there is the
soul. He is enwrapped in so many wrappers, mana, buddhi, ahaìkära
and... Altogether twenty-four wrappers, and within that wrappers
there is the living soul. The modern science, they cannot understand
this. They are searching after the active principle or living force within
this body, but they have no information. But here, in the Çrémad
Bhägavatam, you get the full analysis. Tad etat ñoòaça-kalam. The
analysis is that the living entity is enwrapped first all with sixteen
wrappers, ñoòaça-kalam. What are those? Now, ten senses: fiveworking
senses and five knowledge-gathering senses…
Then tad etat ñoòaça-kalam liìgam. Liìgam means the form. Liìgaà
çakti-trayaà mahat. Just like we have got this microphone, so the
machine is made of these elements. That is analyzed. Then how it is
working? Çakti-traya. The sattva-guëa, rajo-guëa, tamo-guëa, mahat-
tattva, the material elements... In this way the living entity is under the
full control of material nature. And everything is coming out swiftly by
our desire. These desires are also being generated from the soul, but
by the infection of three qualities: sattva-guëa, rajo-guëa, tamo-guëa.
So just try to understand how the nature's law is working very finely
and immediately. Parasya çaktir vividhaiva çruyate [Cc. Madhya
13.65, purport]. And above all these things, the nature's working, there
is Kåñëa….
We are under these laws of material nature only for our desire. That is
the basic principle. So the Kåñëa consciousness movement means
we have to change the desire. Anyäbhiläñitä-çünyam [Brs. 1.1.11].
Çünyam means zero. As soon as we make all other desires... Other
means there are two things: Kåñëa and mäyä. So this material world
means mäyä. Mäyä means which is not fact. It is an illusion. Just like
we dream at night. It is no fact, but it works. Similarly, this material
world is called mäyä, means it is not factually in existence, but it is
working, hallucination. So if we want to be really... Because we are
within this entanglement, twenty-four elements, as we have analyzed,
within this, the result is that, being influenced by this mäyä or mahat-
tattva, who is working with the three modes of material nature, and I
am desiring, my basic principle of my material existence is my desire,
and as soon as I desire, by the order of Kåñëa, immediately the
instruments and facilities are given to me. In this way, dhatte
anusaàsåtià puàsi. As I desire, immediately the instrument…
we are desiring and Kåñëa is giving us facilities. But if we want to
stop this repetition of birth and death and change of different
atmosphere, as it is said, harña-çoka-bhaya ärti. This material
existence means sometimes we are very jubilant: "Oh, I have got this.
Now I have got in America, I have got so many cars." Now harña,
jubilant. Then çoka. And you take birth in some other place,lamentation,
scarcity: "This is not. This is not." And bhaya. So there
are 8,400,000 species of forms of life, and by this process we are
entering into different types of atmosphere and subjected to
sometimes harña, jubilation, sometimes lamentation, sometimes
fear. Even in this life we are undergoing such changes.
So if one is actually intelligent, then he should consider that "I don't
want this lamentation. Why it is forced upon me?" It is forced upon
me—on my desire, on my desire. It is not forced by any external thing.
It is my desire. I wanted this position, and I got it by the grace of
Kåñëa, but when I got it, then again... Because the nature is like that,
material nature... Duùkhälayam açäçvatam [Bg. 8.15]. You can place
yourself in any position—the whole thing is duùkhälayam; it is
miserable. We are simply changing, that "If I am posted in this
position, then I will be happy. If I am posted in this position, then I
will..." And we are changing different positions. Harña-çoka-
bhayäpaha. But if we want to stop this, if we want to come to our
original position... Original position means we are part and parcel of
God….
And jïäna means one who understands that, by analysis, that "These
wrappers, material wrappers, these fifteen, five, five, five—five sense
organs, five object of sense enjoyment—in this way twenty-four
wrappers, so how I am to get out of these wrappings?" That is
intelligence. That is jïäné. But a jïäné does not know that "I get out
from this entanglement. Then where I stay?" That they do not know.
So that information is given by Kåñëa, that "Give up this, and take up
Me," negative and positive, both. Sarva-dharmän parityajya: [Bg.
18.66] "Give up this nonsense desires." Then? What to do? Now, mäm
ekaà çaraëaà vraja: "Come to Me, under Me."…
So our first business is that if we want to stop this repetition of birth
and death—and sometimes we are very happy, sometimes we are
very unhappy, sometimes we are in fearfulness, sometimes in so
many other calamities—then our first business is that we shall stop
all these material desires. Anyäbhiläñitä-çünyam. SPL SB 6.1.51 DET
756.1.52
So of all, the jihvä, the tongue, is very strong. Therefore Bhaktivinoda
Öhäkura has sung, tä'ra madhye jihwä ati, lobhamoy sudurmati.
Amongst all the senses, the tongue, taste, it is very strong. In your
country especially, for the tongue so many advertisement: this wine,
that wine, varieties of cigarettes, restaurants, roasted beef, so many
things, just attracting the tongue, "Please come here. Please come
here and be entangled." This advertisement. So one has to control the
tongue. Tä'ra madhye jihwä ati, lobhamoy sudurmati. This is very
secret science that you have to clear out your path of liberation by
controlling the tongue. Then other things will be controlled, the
straight line: tongue, then belly, then genital. Therefore in our society
we have restricted the tongue: "Don't eat meat. Don't take
intoxication." And then, the straight line: "No free use of the genital,
illicit sex." These things are required if you want to be free from this
material entanglement. This is called tapasya….
Therefore the çästra is meant for the human being so that he can
understand his awkward position. So everywhere this is advised, ayaà
deha: "You had many other bodies in your past lives' evolution. Now,
this body," ayaà deha, näyaà deho deha-bhäjäà nåloke, "one who has
got this human form of body," näyaà deho deha-bhäjäà nåloke
kañöän kämän arhate viò-bhujäm [SB 5.5.1], "don't engage yourself
for simply for eating, sleeping, in very hard labor." Just like at the
present moment huge, big, big industries, karma It is called ugra-
karma. Ugra-karma means ferocious activities. Anyone who has gone
into the factories, it is ferocious activities, unnecessarily economic
development. So this is kañöän, so much laboring. Even the animals,
they do not undergo so much laboring. And a human being is
engaged in so much laboring? Kañöän kämän. And what for, laboring,
working? Now, kämän, to sense gratify, that's all. This is the highest
state. Whole day and night, night shift, day shift, and—who was
telling? Upendra—that our next door neighbor, he wanted to sleep up
to ten o'clock. So when they were, I mean to say, sweeping the floor
he became disturbed because last night he had drunk and sense
gratification, now, little disturbance, he cannot sleep. You are creatingin this
way entanglement, ajïaù, dehy ajïaù, on account of his
ignorance. And this education system is keeping him more and more
in ignorance. Müòha.
So this principle they do not know, that this human life, actually the
desire is like that, that "Let me earn some money. Then I shall go in a
village or in a secluded place I shall live very peacefully." And those
who have got money, at the weekend they go out for peaceful living.
So that is the tendency, not to work hard, but live peacefully. That can
be done. Everyone can do that, provided he lives in the village, he lives
in the village and produces his own food, little labor, vegetable, food
grains. Anyone can produce. This is human civilization. …
So human society, they should rectify their mode of civilization by
taking this Kåñëa consciousness movement. Then they will be happy.
Otherwise, if they keep themself in ignorance, ajïaù, dehy ajïaù, then
ajita-ñaò-varga: he will never be able to control the senses. The yoga
system, haöha-yoga system, is meant for this class of rascals, ajita.
Yoga indriya-saàyamaù. Real meaning of yoga means controlling the
senses. So because everyone is ajita-ñaò-varga-ajita means not
conquered—so those who are too much addicted in the bodily
concept of life, for them this haöha-yoga is prescribed. The purpose
is to control the senses, not that to reduce fat or something else. No.
Real purpose is yoga indriya-saàyamaù because unless we control
the senses, we remain in ignorance, blind, and go on. Ajita-ñaò-vargo
necchan. Necchan. Na icchan. If we do not try, then even though I do
not want to do something, even I... On the cigarette package there is,
that "It is not good for health." So I do not like that my health should
be ruined, but necchan, I am compelled to smoke. This is our
position. It is written, warning there. Government has written. What is
the written there?
Satsvarüpa: "The surgeon general has determined that smoking may
be hazardous to your health."
Prabhupäda: "May be." Not assured. (laughter) Therefore they take it,
"may not be." But we don't say "may be." We say "No intoxication,"
because it is actually harmful to the health and in every respect….So all
catastrophes are happening on account of this rascal mind.
Mind is not rascal; I am rascal. I am using my mind in a different way.
So this can be stopped. You can control the mind if you place your
mind always at the lotus feet of Kåñëa. Then it is possible. Sa vai
manaù kåñëa-padäravindayor vacäàsi vaikuëöha-guëänuvarëane.
Ambaréña Mahäräja, he practiced it. He was very responsible
emperor of the world. He had many responsible duties, but he was a
great devotee. How? This is the process, sa vai manaù kåñëa-
padäravindayoù [SB 9.4.18], always thinking of Kåñëa. Sa vai manaù
kåñëa-padäravindayoù. When the mind is controlled, if you fix up your
mind on the lotus feet of Kåñëa, then this mäyä cannot touch your
mind. Yähäì kåñëa, nähi tähäì mäyära adhikära. Mäyä andhakära….
Sun is so bright that even a big darkness cannot enter. At night it is
big darkness, but sun is so strong that as soon as there is glimpse of
the sun, immediately whole darkness gone. You haven't got to drive
the darkness by separate endeavor. Simply await for the sun rising.
Immediately finish. So mäyä is darkness. So if you bring Kåñëa within
your heart, all mäyä will be finished. No more mäyä. This is the
process. That is called Kåñëa consciousness. Mäyä can act only
when there is no Kåñëa. So therefore Gosvämé, ñaò-gosvämé, Rüpa
Gosvämé, advises, yena tena prakäreëa manaù kåñëe niveçayet sarve
vidhi-niñedhä syur etayor eva kiìkaräù. Somehow or other, you fix up
your mind on Kåñëa.
So when I started this movement, somehow or other, I tried to fix up
the mind of these boys in Kåñëa. In the beginning I never said that
"You have to do this. You have to do that." But somehow or other,
they are very nice boys, so they fixed up their mind in Hare Kåñëa
chanting. Kåñëa and chanting Hare Kåñëa—the same thing. Therefore
we... Our process is to chant, kértanéyaù sadä hariù [Cc. Ädi 17.31],
chant Hare Kåñëa always. Then the mind becomes... Chant and hear.
Yena tena prakäreëa. Then everything will be complete. It is so... As
we are fallen at the present moment in this age, the remedy is also
very effective. Kértanäd eva kåñëasya paraà vrajet [SB 12.3.51].
Kértanäd eva kåñëasya nitya-muktaù paraà vrajet. This is the special
advantage of this Kali-yuga, because people are so fallen that it isvery
difficult to raise them to the standard of spiritual understanding
by the prescribed method. Prescribed method means tapasä
brahmacaryeëa çamena damena niyamena tyägena [SB 6.1.13]. It is
very difficult. Therefore Caitanya Mahäprabhu has given us His
blessings, kértanéyaù sadä hariù [Cc. Ädi 17.31]….
Because our qualification is, not only in this age, any living being who
has accepted this material body, he is ajïaù; he is a rascal. He is a
rascal, in ignorance, and he cannot control the senses. This is his
qualification. Dehy ajïo ajita-ñaò-vargo. And on account of this
ignorance and being unable to control the senses, then he unwillingly,
he is being forced by nature to act sinful activities, unwillingly.
Necchan. Necchan means unwilling. He doesn't like it. Just like even
a thief: he is practiced to steal, so he knows that "I will be arrested
again." He has had experience. He knows that "I will be again
arrested, and I will go again to the jail, and will suffer there." But he is
still forced to commit stealing again. A man suffering from venereal
disease, he goes to the doctor, injection, so much painful. Still, he
acts the same way. Necchan. Practice. "Habit is the..." What is called?
"Second nature." So practice.
So necchan karmäëi käryate. And as soon as you act, immediately
the reaction is there. That you cannot avoid. If you have touched fire,
it must burn. The action is touching fire, and the result is burning. So
necchan. We do not know. We are ignorance. We are committing so
many abominable things, and we are becoming entangled like that
silkworm. He is making a bag without knowledge, and gradually he
becomes entangled within this and dies. That is our position. Bhütvä
bhütvä praléyate [Bg. 8.19]. We entangle ourself in a different
activities and create another result, and according to the result...
Because it is infection... Käraëaà guëa-saìgaù asya sad-asad-janma-
yoniñu. We are getting different types of body. Why? The cause,
käraëaà, guëa-saìgo 'sya [Bg. 13.22]. In ignorance... Just like we are
infecting different types of disease—we have to suffer—similarly, we,
under ignorance we are infecting the modes of material nature and
different types of bodies. Today I am Indian or American, and
tomorrow I may be a cat, a dog. That these people, they do not know.Ajïaù.
These rascals, they do not know. At least one should know that
"I am going to die." That's a fact, inevitable. You may be very
intelligent, but Kåñëa says, "You don't like Me. All right, I shall come to
you as death. Then you will understand. And at that time I shall take
away whatever you have accumulated." Måtyu aham. SPL SB 6.1.52
DET 75
6.1.53
In the previous verse it has been discussed, na hi kaçcit kñaëam api
jätu tiñöhaty akarma-kåt. Nobody can... (child making sounds) Just
like this child. He wants to do something. (laughter) He does not
know that he is doing something nonsense. (devotee translates
throughout) Similarly, the child's father also, he wants to do
something although it is nonsense. Therefore, here it is mentioned,
na hi kaçcit, "Anyone," kñaëam api, "even for a moment," na hi kaçcit
kñaëam api jätu tiñöhaty akarma, "he must do something." This is the
tendency. How? Käryate hy avaçaù. Avaçaù means being forced. He
has no control. He must do something and he has no control over it.
So why no control? No control means he is controlled by somebody
else. He is not in his own control. And what is that controller? Guëaiù
sväbhävikair balät. He has infected some type of material modes of
nature and he has to act accordingly. Prakåteù kriyamäëäni. The
similar verse is there in the Bhagavad-gétä. Prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù [Bg. 3.27].
So we are under the control of the modes of material nature.
6.1.55
Now, the next verse says, eña prakåti-saìgena. Eña means all these
living entities. In this way, on account of association with this
material nature... Prakåti-saìgena puruñasya viparyayaù. Puruñasya
means the living entities; viparyayaù, entanglement. Äsét: "In this way
he is involved." Sa eva na ciräd éça-saìgäd viléyate. So he is involved
in this way, but if he associates with Éça, the Supreme Lord, then na
ciräd, very soon, all these things, entanglement, can be finished. This
is also confirmed in the Bhagavad-gétä: daivé hy eñä guëamayémama mäyä
duratyayä [Bg. 7.14]. One who is entangled with these
modes of material nature, it is very difficult to come out of it. But
mäm eva ye prapadyante: "Anyone who takes My shelter, he can get
out." And practically you have got all experience that our regulative
principle is very difficult to give it up, but those who have become
devotee, they have easily given up. That is also confirmed in another
place, väsudeve bhagavati bhakti-yoga-prayojitaù. If we engage
ourself in devotional service of Väsudeva, Kåñëa, janaty äçu
vairägyam, then very soon he become detached to these material
activities. Vairägyaà jïänaà ca yad ahaitukam [SB 1.2.7]. These two
things required: knowledge and detachment. Knowledge means that
"I am not this body," and detachment means "I am not this body;
therefore I have nothing to do with this material world." SPL SB
6.1.55PAR 75
Therefore here it is said that eña prakåti-saìgena puruñasya
viparyayaù. His material life begun from this conception, that "I am
puruña. I am enjoyer." And because he cannot give up this idea that "I
am enjoyer," life after life he is viparyayaù, reverse condition. Reverse
condition means... Because the living entity is part and parcel of God
and God is sac-cid-änanda-vigrahaù [Bs. 5.1], so we are also sac-cid-
änanda-vigrahaù, a small sac-cid-änanda-vigrahaù, but our position is
prakåti, not puruña. Both of them... Just like Rädhä and Kåñëa, They
are of the same quality. Rädhä-kåñëa-praëaya-vikåtir hlädiné-çaktir
asmät. They are one, but still, Rädhä is prakåti, and Kåñëa is puruña.
Similarly, we are, although part and parcel of Kåñëa, but we are
prakåti, and Kåñëa is puruña. So by falsely, when we think of
becoming puruña, this is called mäyä or viparyayaù. That is stated
here. Evaà prakåti-saìgena puruñasya viparyayaù. Viparyayaù means
he is meant for actually enjoying with the puruña. When the puruña
and prakåti, male and female, enjoy, they enjoy, they get the same
pleasure, but one is puruña; one is prakåti. Similarly, Kåñëa is puruña,
and we are prakåti. If we enjoy with Kåñëa, then the änanda, sac-cid-
änanda, is there. That we have forgotten. We want to be puruña. So
some way or other, this condition has come into existence, a falseconception
of becoming puruña, enjoyer. Then what is the result? The
result is that we are trying to be enjoyer life after life, but we are being
enjoyed; we are not enjoyer. We are simply struggling to become
enjoyer. This is our position.
So how you can stop this struggling and come to your original
position? That is stated here. Sa eva na ciräd éça-saìgäd viléyate.
This false conception of life, that "I am puruña," it can be vanquished
completely. How? Éça-saìga, by association with God, Éça. Éça
means the supreme controller. Éça-saìga. "So where is Éça? I cannot
see Éça. I cannot see... Even Kåñëa is Éça, the Supreme, but I cannot
see Him." Now, Kåñëa is there. You are blind. Why don't you see Him?
Therefore you cannot see. So you have to open your eyes, not close.
That is the business of guru. The guru opens the eyes.
ajïäna-timirändhasya
jïänäïjana-çaläkayä
cakñur unmélitaà yena
tasmai çré-gurave namaù
So how Kåñëa opens the eyes? By jïänäïjana-çaläkayä. Just like in the
darkness we cannot see anything. But if there is matches or candle, if
the candle is ignited, then we can see. Similarly, guru's business is to
open the eyes. To open the eyes means to give him knowledge that
"You are not puruña. You are prakåti. Change your views." That is
Kåñëa consciousness. When one is in his original position that "I am
not bhoktä. Kåñëa is bhoktä. We are helping-beings for enjoyment of
Kåñëa. This is our actual position," this is Kåñëa consciousness.
Therefore éça-saìgät, "by association with Bhagavän." So in this
condition when I am so much fallen, how I can associate with Kåñëa?
So that is éça-saìgät. Éça is absolute. Everything has emanated from
Isa, God. So in that way everything is Éça. There is nothing but Éça,
but we haven't got the eyes to see. Antar-bahir-avasthitaù. Kunti said,
"My dear Kåñëa, You are situated outside and inside. Still, we are so
rascal, we cannot see You." We cannot see You. How we can see?
Éça-saìgät, association. Saìgät sanjäyate kämaù.
So with whom associate? Now, Éça. These are... Éça means His
name, His form, His attributes, His, so many things. You see? Näma,rüpa,
rasa—everything is Éça. So this temple means to give chance to
people for associating with Éça, with Kåñëa. So therefore, according
to Vedic civilization, everyone is advised to go to the temple. Still
people are going to the church, to the temple, to the mosque, to the
synagogue. Why? Éça-saìgät, éça-saìgät, just to associate with God.
That is the purpose. So if you actually search after Éça, Kåñëa, or
God, you can get it. There is arrangement. Just like this temple. This
temple, if you come, if you make association with this temple,
immediately you will be benefited by hearing the glories of the Lord
this, every subject matter pertaining to God. We are reading
Bhägavatam or Bhagavad-gétä. That is also Éça. Because these are
the words of Éça, therefore, Éça being absolute, there is no difference
between His words and Him. Kåñëa, five thousand years ago He
spoke Bhagavad-gétä. That Bhagavad-gétä is the same Bhagavad-
gétä which He spoke five thousand years ago, and it is not different
from Kåñëa because Kåñëa is absolute. Whatever, His words, His
form, His name, His quality, everything, His temple, His activities, His
books—everything Éça.
So if we associate with all these things, çravaëaà kértanaà viñëoù [SB
7.5.23], hearing and chanting about Viñëu, then this misconception of
life, that "I am puruña," will vanquish. Then you become liberated. Éça
-saìgäd viléyate. So take chance of this éça-saìga very vigorously.
Tivreëa bhakti-yogena. That is recommended. Anyone who is... There
are two classes of men. One class of men, they are trying to enjoy
this material world. Another class of men, they are rejecting—brahma
satyaà jagan mithyä—Mäyävädé. They say, "We have no use for this
material world." And the karmés... Those who are rejecting, they are
jïänis. And those who are karmés, they want more material
enjoyment, more money, more money, more assets. The two classes
of men. But a devotee is neither this class or that class. A devotee is
neither karmé nor jïäni. Therefore bhakti means jïäna-karmädy-
anävåtam [Cc. Madhya 19.167]. If one is involved in jïäna and karma
he cannot become bhakta. …
So this philosophy is spoken by the Yamadüta that one has become
conditioned on this false conception of life, that "I am puruña," butthis
misconception can be vanquished. It is not very easy to vanquish,
but it can be. How? Éça-saìga. Associate with Kåñëa consciousness
movement and you will be able to give up this false misconception of
life.SPL SB 6.1.55 LON 75
6.1.56-57
came to take him to Yamaräja. In the meantime, because he uttered
the name of Näräyaëa, the order-carriers of Näräyaëa also came
there. So while the Yamadütas were dragging this Ajämila to take him
to Yamaräja, the Näräyaëa-dütas warned, "Don't touch him." So
Yamadütas complained that "This man was very sinful. We must take
him to Yamaräja." But the Näräyaëa-dütas said, "No, you cannot take
because he has uttered the holy name of Näräyaëa." So the
discussion was going on, "Now who will take him." In the meantime
the Näräyaëa-dutas challenged the Yamadütas that "Do you know the
principles of religion?" And so they were explaining.
Now, these Yamadütas explained about the past life of Ajämila. His
past life is described in this way, ayaà hi çruta-sampannaù: "This
man, Ajämila, was formerly, was a very learned scholar, brähmaëa."
Çruta. Çruta means Vedic knowledge, and sampannaù means
accomplished. So ayaà hi çruta-sampannaù çéla-våtta-guëälayaù.
"And very well behaved, properly situated in his position," dhåta-vrata,
"and avowedly following the regulative principles." So he was learned,
he was well-behaved, and he was avowedly, strictly following the
regulative principles. Måduù. Mådu means very gentle. Däntaù: he
had control over his senses. Satya-väì: he was very truthful. Mantra
vit çuciù: and he knew all the Vedic mantras and he was very clean.
Then gurv-agny-atithi-våddhänäm. Guru, spiritual master; agni,
sacrificial fire; våddhä, aged person; and atithi... Atithi means guest
without invitation. This is the Vedic culture, that these men should be
well received. Guru means spiritual master; agni, fire; atithi... Atithi.
Atithi means without any fixed-up invitation if somebody comes at
your place. And old men, they should be respectful. Not very long ago,
when we were young men, say thirty years old, that time we have
seen that a young man would not smoke before an old man. This wasthe
etiquette. Now they have all forgotten this cultural civilization.
They have no respect for old men. And the time is coming when old
men will be killed as mercy?
Brahmänanda: Mercy-killing.
Prabhupäda: Mercy-killing. Sarva-bhüta-suhådam. Not only these
particular persons, but he was friendly to all living entities, sarva-
bhüta-suhådam. Sädhu, very honest devotee, sädhu. And mita-väg:
did not speak more than required. This is also good qualification:
don't talk nonsense. Unless you are required to speak, don't speak.
This is also another good feature. Mita-väg anasüyakaù: and not
envious to anyone. These were his qualification when he was young
man. Up to the age of, say, twenty, he was like this. SPL SB 6.1.55
PAR 75
These are qualifications of the most exalted person. In the society
the brähmaëa is the topmost division of human society, not by caste
or by birth but by qualification. These things are spoken about
Ajämila. These are ajämila-upäkhyäna, the history of Ajämila. Ajämila,
although he was a very well trained brähmaëa boy at the beginning of
his life, but later on, on account of bad association he became the
most sinful man in the world. But at the end of his life he chanted the
holy name of Näräyaëa, not meaning Näräyaëa the Supreme
Personality of Godhead, but his youngest son's name was Näräyaëa.
He called the holy name of Näräyaëa, calling his son. He did not know
that he is chanting the holy name of Näräyaëa, and still, he got
salvation. That is the purport of this history, that the holy name of
God, Näräyaëa, Kåñëa, Räma... There are many names of the Lord.
Nämnäm akäri bahudhä. He has got thousands of names, and you
can chant any one of them, either Kåñëa or Räma, Govinda, Näräyaëa,
like that. So you get the result.
So here the example is that Ajämila, although he had forgotten
Näräyaëa, but on account of his chanting the holy name of Näräyaëa,
although he meant his son, it was effective. We have to understand
like this. Somehow or other, if you chant the holy name of the Lord,
knowingly or unknowingly, it will have its effect. Just like you touchfire
knowingly or unknowingly, it will burn; similarly, if you chant Hare
Kåñëa mahä-mantra knowingly or unknowingly, it will be effective on
your life. Therefore we see it practically that in the Western countries,
although they did not know who is Näräyaëa or Kåñëa... It is
dictionary, the English dictionary, there is statement, "Kåñëa is the
name of Hindu god." So, but nobody is consulting dictionary for
chanting Hare Kåñëa. But the çästra says that somehow or other, if
you chant the holy name of God, then you gradually become purified.
Ceto-darpaëa-märjanaà…
he got this training. What is that? Ayaà hi çruta-sampannaù: "This boy
got training to become expert in Vedic knowledge." Çruta-
sampannam. Çruta means Vedic knowledge, and sampannaù means
finished. Within twelve years a brähmaëa's son is supposed to
finished all the studies of Vedas, vyakäraëa, grammar. That was
education. From five years he is trained up. He goes to... Nowadays
also, the children are sent to school at five years age, but the mode of
education, different. Formerly, within twenty years a student, a
brahmacäré, was trained up with all these qualifications, as it is
described. What is that? The first is çruta-sampannaù, "expertly
aware of Vedic knowledge." Ayaà hi çruta-sampannaù, çéla, çéla-
våtta-guëälayaù. Çéla means çuddhacara, cleansing. Because
brähmaëa's qualification is çamo damo satam. What is that? Çamo
damo... Tapo satyam. Cleanliness. So this is also trained up, how to
become clean, to rise early in the morning, take bath, wash mouth,
feet. Guëa-sampannaù. Then take to maìgala-äratika. In this he was
also trained up. Ayaà hi çruta-sampannaù çéla-våtta-guëälayaù. Guëa
means sad-guëa, this çamo damo titikña ärjava, jïänaà vijïänam
ästikyam. These are guëälayaù, reservoir of all good qualities. Dhåta-
vrata. These things not occasionally but regularly, dhåta-vrata. "I must
rise early in the morning"—that is called dhåta-vrata, vow. "I must do
it." Dhåta-vrato måduù, mild, gentleness. This is human life, not to live
like cats and dogs. That is not human life. Real human life, the picture
is here. One must be trained up to all these qualifications. Just like
nowadays we send our boys to school, college, for being trained up
as a technician, formerly the boys were sent for education... Theseare the
effects of education.
Education means to become human being. Cäëakya Paëòita, he also,
although he was a politician, but brähmaëa, he also says who is
educated, paëòita. The brähmaëa is known as paëòita. So what is the
sign of paëòita? He has summarized,
mätå-vat para-däreñu
para-dravyeñu loñöra-vat
ätma-vat sarva-bhüteñu
yaù paçyati sa paëòitaù…
One can be trained up to become a çuci from the platform of muci.
And even though one is born of a çuci family, if by practice he is not
Kåñëa conscious, then he automatically becomes a muci. Çuci haya
muci haya, yadi kåñëa tyäje. If one gives up Kåñëa consciousness,
even though he is born in a brähmaëa family or even though he has
practiced brähmanism, still, on account of his not accepting Kåñëa
consciousness, he is accepted as muci. Çuci haya muci haya, yadi
kåñëa tyäje. And muci haya çuci haya, yadi kåñëa bhaje: if one is
Kåñëa conscious, then he is çuci. This is
So this Ajämila became çuci, brähmaëa. Then guru, agni. Guru, the
spiritual master; agni, the fire; and atithi. Atithi means uninvited guest,
hospitality. If somebody comes at your home without your invitation,
he is called atithi. Tithi means particular time and date. But a person
arrives at your home without any invitation on particular time and
date, he is called atithi. Atithi-satkära. This is also one of the items of
Vedic culture. Atithi-satkära. So the sannyäsés especially, they are
begging from door to door. So they have no fixed up program in
which door he will go on which date. No. Anywhere they approach.
Therefore atithi means generally the brahmacäré and the sannyäsa.
Brahmacäré is also begging alms from door to door, and a sannyäsé
also allowed, but door to door does not mean that he would collect
more than is necessity. But he does not cook. A sannyäsé goes to a
pure householder's life, er, home, because generally in a brähmaëa's
house or kñatriya or vaiçya... But not to a çüdra. This is restriction.
Why? Because the three upper classes, brähmaëa, kñatriya, vaiçya,
especially the brähmaëa—they are considered the topmost—theyhave got
Viñëu worship at home. Still in all brähmaëa's family,
ancestral çälagräma-çilä is worshiped in a brähmaëa family. So also
in kñatriya family also. So these sannyäsés go to a brähmaëa family
because it is known fact the brähmaëas are engaged in worshiping
Viñëu….
Atithi is a sannyäsés. They are coming to a brähmaëa's house for one
capäté. They don't want more. They are called mädhu-karé. Mädhu-
karé means mädhu... Mädhu is collected by drops, not in lump. The,
what is called, bees? Honey bees? What is called? No, honey, and
bees, what is called? Mädhumakñi? Bumblebees. Yes. So they collect
a drop—from this flower, drop; that flower, drop; that flower, drop. In
this way they make a big honeycomb. So a brähmaëas and kñatriya,
er, sannyäsés, although they are meant for collecting, they do not
collect heavy at a place. Little. Because they are collecting not for his
sense gratification. He is collecting for satisfying Kåñëa. So everyone
is given chance, that "You give little. You give little. You give little,"
and whole thing is engaged in Kåñëa's service. And just like here we
have got the container of flour and container of rice. So although we
are feeding two hundred men daily, still, it can be collected by muñöi.
Everyone, gåhastha, can come and place one muñöi attar. That is not
difficult for him. He has got children, family. He is consuming five
kilos of attar daily. Out of that, little, if it is put into the temple, he
does not feel any burden. Therefore the collection... Sannyäsé,
brahmacäré collects little, little, little from everywhere. That is called
mädhukäri, exactly following the footsteps of mädhukära,
bumblebees.
So they are very... Householder, this is meant for the householder
especially. This is ideal householder, that guru, agni, atithi,
våddhänäm. Old man also should be taken care of. Nowadays the
philosophy is coming: "mercy-killing." "Old men should be killed to
show him mercy." Because he is burden in the society, the
communistic theory "Old man does not do anything and simply eats;
therefore to show him mercy he should be killed." "Mercy-killing." Just
see the philosophy: "Killing is mercy." But this is going on. "Mercy-
killing." Is that? "Mercy-killing"? What is that?Brahmänanda: They kill
someone for that person's benefit.
Prabhupäda: Benefit. So the man killer, will he take that benefit? If
somebody comes that "I shall kill you for your benefit," that he will be
afraid of. But he is philosophizing, "mercy-killing." This is going on. So
one should be respectful also to the old men. According to Vedic
knowledge, brähmaëa, old men, child, woman, and cow—they have no
fault. They are free. They are not within this jurisdiction of law. So
therefore cow-killing, brähmaëa-killing, woman-killing, and elderly-
person-killing, they are accepted as the great sinful activities. So gurv-
agny-atithi-våddhänäà çüçrüñur anahaìkåtaù. Anahaìkåtaù, not with
any pride or puffedness, anahaìkåtaù, very humbly. Sarva-bhüta-
suhåtam. This is the most exalted qualification, to become well-
wisher of all living entities, not that we open hospitals for the human
being and we send the cows to the slaughterhouse or poor animals
should be slaughtered. That is not suhåt sarva-bhütänäm. That is
partiality and it has no meaning. If you become envious to other living
entities and if you become friend of particular living entity, that is not
good qualification. Suhådaù sarva-bhütänäà. Sarva-bhütaù-suhåt
sädhu. He is sädhu. Sädhavaù sädhu-bhüñaëäù. These are the
qualification of a sädhu. Suhådaù sarva-bhütänäm. Sädhavaù sädhu-
bhüñaëäù. Everything is described in the Vedic literature, all
description.
So this Ajämila's past qualification is described in this, that he was
well qualified brähmaëa, well trained, because these qualification
became manifested in his life. Then his degradation began. SPL SB
6.1.56-57 BOM 75
All the qualities are mentioned, that çruta-sampannaù. Çruta-
sampannaù means well studied in Vedas. That is a brähmaëa's
qualification. Veda-päöhäd bhaved vipraù. Vipra, brähmaëa, without
any knowledge of the Vedas, (laughs) that is not a brähmaëa. So he
was actually brähmaëa, çruta-sampannaù. And after... Simply reading
of Vedas as a scholar is useless. Just like foreign Western scholar...
(aside:) Now stop. One must practically apply the knowledge, not like
armchair politician or armchair Vedantist, smoking cigarette andreading
Vedänta. This kind of study of Vedas is useless. Now, we
have seen so many sannyäsés, so-called sannyäsés, talking on
Vedänta and smoking at the same time. You see? So Ajämila was not
like that. He was a scholar in the Vedic literature. Ayaà hi çruta-
sampannaù çéla-våtta-guëälayaù. And he was very well behaved and
reservoir of all good qualities. Guëälayaù. Dhåta-vrataù, and avowed
to follow the regulative principles.
This point we have already discussed, that the most important point
is that even one is such qualified, there is chance of falldown as
Ajämila. Because in the beginning Ajämila was introduced, the story
of Ajämila was introduced,
känyakubje dvijaù kaçcid…
Däsyä. Däsyä means prostitute. In India it is the old custom that a
prostitute quarter is maintained for the lusty people. Those who are
not satisfied with one wife, they should not pollute the society, but
they should go to the prostitutes. So that means illicit sex, sex
without the, I mean to say, intention for begetting a nice child, that is
illicit sex. …
So Ajämila was being trained up. He was sufficiently educated in
Vedic literature, his character was very nice, and he was offering
respects to the elderly persons, spiritual master. He was offering
oblations daily to the fire, sacrifice. Everything is described. But all
these qualities became nullified simply by illicit sex life. Just see how
it is dangerous. How it is dangerous. Therefore it is the greatest pillar
of sinful life, illicit sex life. …
So anyway, this, this brähmaëa, although so much qualified, and
because he kept one prostitute it is clearly stated, nañöa-sadäcära:
"All his good qualities became void." All his good qualities. Nañöa-
sadäcära. Why nañöa-sadäcära? Däsyäù saàsarga-düñitaù: "Simply
by association with a prostitute." Däsyäù saàsarga-düñitaù. This
Bhägavata was written five thousand years ago, and this story...
Çukadeva Gosvämé said, "I am speaking an old story." That means
this incident of Ajämila was not less than fifty thousand years ago. At
that time, five thousand years ago, Çukadeva Gosvämé is narrating "a
very old story." And very old sto..., at least forty thousand, fiftythousand
years old. So just see how Vedic civilization was planned
from the very..., time immemorial. Simply by association of illicit sex
life so many qualities became null and void….
Young man becomes attracted. Therefore these things should be
very secretly done. Everyone knows that a husband, wife, have sex
intercourse. But not like cats and dogs. That is human civilization.
Not that on the road the boy or the girl is embracing, kissing, and
having sex life. This is animal life. This is animal life. Simple they are
educated to prostitution. Now, at the present moment, father, mother,
sends the daughter for prostitution: "Find out a suitable man. Attract
a suitable man. Don't marry abruptly. Just test this man, this man,
this man, this man, this man. Then marry." So father-mother, they are
teaching daughters prostitution. This is the condition of the society.
How there can be peace? And they are after peace. SPL SB 6.1.56-57
SUR 71
6.1.58-60
Ekadäsau vanaà yätaù pitå-sandeça-kåd dvijaù. Once upon a time, he
was passing through the forest to collect flowers, dry wood, by the
order of his father for performing sacrifices, worshiping the Deity. He
asked his son, "Please collect all these things and bring it." Ekadäsau
vanaà yätaù pitå-sandeça-kåd dvijaù. He is explained as dvija. Dvija
means twice-born. So this dvija He was a brähmaëa, dvija. He was
initiated for the second time, dvija. So about his going to the forest
for collecting all these things he was going. Yes. Ädäya tata ävåttaù
phala-puñpa-samit-kuçän. In this way he collected all the things
required for sacrifice, yajïa. Sacrifice, yajïa is It doesn't require any
money. You can collect. Just like flowers you can collect, leaves you
can collect, kuça, a kind of grass, you can collect, and nobody will
object. Even you collect from a nice garden nobody will object. So
while he was coming back home with all these things, what
happened? Dadarça käminaà kaïcic chüdraà saha bhujiñyayä. Käma,
a lusty ç\ udra. There are four classes—brähmaëa, kñatriya, vaiçya,
and çüdra. So he saw one lusty çüdra, fourth class. Dadarça käminaàkaïcic
chüdraà saha bhujiñyayä. What he saw? That this çüdra was
embracing another çüdräëé, woman çüdra. So nowadays it has
become a fashion—young man is kissing another young woman on
the street. So this embracing of young man and young woman on the
public street was strictly prohibited, especially for the higher castes.
But the çüdras, the lower class, fourth-class men, they used to do
such things sometimes, not always. And what was their position?
Pitvä ca madhu maireyaà madäghürëita-netrayä. They were not only
embracing but they were drunken. And their eyes were rolling in a
different way. Mattayä, and being mad, almost mad, mattayä, or
intoxicated, viçlathan névyä vyapetaà nirapatrapam, the dress of both
of them were loose and they did not care for it. So in this posture—
kréòantam, doing their own business; anugäyantam, singing;
hasantam, laughing, cheering, hasantam; anayäntike, in a place in the
forest—so he saw, this young man. So after seeing that, he also
become inclined, lusty, and that will be explained next, that he
became a victim of this lusty woman and then he lost his good
character and left home and his young wife, coming of very
respectable family. He forgot everything. Then, in association with
this prostitute, he gradually became degenerated, degraded. He
became a thief. He became a rogue. He became a cheater. That will
be explained later on.
The purport is: human life is not meant for these things. Human life is
meant for being elevated to the highest platform of good character
and controlling the senses, controlling the mind, remain very clean.
Then you can make progress and your life can become successful.
So because they are not accustomed already to follow this, therefore
so many rascals and dangerous yogis are advertising that "There is
no need of control. You can join this yoga system and give me
money. I shall give you mantra, and you become God." Be careful of
these dogs. SPL SB 6.1.55 PAR 75
Nowadays, not so much in India, but in the Western countries it is
very usual thing—a young man is embracing another young woman or
kissing. So there is no fault. But according to Vedic civilization, this isfault
because it will give chance to others. Nowadays in picture they
are also shown to enthuse others to become lusty, and that is the
beginning of his falldown. But there is no restriction. The young men,
they are seeing daily in the cinema, on the road, in their school,
college. But this Ajämila, although he was so exalted a brähmaëa,
simply by seeing one çüdra... Çüdra means who has no training, fools,
rascals. So he was embracing another woman, and that became
attractive to this Ajämila, and then he wanted to do the same thing
and he became degraded. This will be described later on. SPL SB
6.1.56-57 BOM 75
Käminam means lusty. The lusty people, they do like that. They do
not care for society, do not care for elderly persons, do not care that
"People will not like this." In the road, in the street, in the sea beach—
anywhere—in the cinema. These things are very advertised in cinema
nowadays to attract people. You see? Formerly in India this was not,
but they are gradually introducing all this nonsense to make people
more lusty. And to become lusty means that he is going to hell. He is
going to hell. Mahat-seväà dväram ähur vimuktes tamo-dväraà
yoñitäà saìgi-saìgam [SB 5.5.2]. If you want to open the door of your
liberation, then you should engage yourself in serving the mahat, the
devotees, a pure devotee. Mahat-seväà dväram ähur vimuktes tamo-
dväraà yoñitäà saìgi-saìgam. Tamo-dväram means the door for
hellish condition of life. And if you want that, then you mix with
yoñitäà saìgi-saìgam. Those who are too much attached to women,
you associate with them. These things are there in the çästras. And
practically it is said, dadarça käminaà kaïcic chüdraà saha
bhujiñyayä, pétvä ca madhu maireyam. Not only he was engaged in
embracing a prostitute, but the prostitute was drunk. Her eyes were
moving by madhu. Wine is made from madhu, sugar, and still, all
spirit is made from molasses. This is old system. This is very
intoxicating. Rectified spirits, you know, doctor may know, this is
made from molasses. Because we were in the chemical line we
know. So here it is also said that spirit made, liquor made, whiskey
made from madhu... Pétvä ca madhu-maireyam. Maireyam. Anotherprocess
of manufacturing wine is, from a flower, is called mahuyä,
mahuyä flower. Perhaps you know. The jungle people, the kirätas,
they take this mahuyä flower from the jungle, and they soak it in
water, and when it is fermented, it becomes wine. So such kind of...
Everything is there. If anyone wants to manufacture wine, that is also
there in Bhägavata. You see? (laughter) Because it is perfect
knowledge, all knowledge you can get.
So pétvä ca. Pétvä means drinking. Madhu-maireyam. Pétvä ca
madhu, mada äghürëita-netrayä. When one becomes a drunkard, his
eyes are not set up in right position. These things he saw. Mattayä
viçlathan-névyä vyapetaà nirapatrapam. And because both of them
were drunkard, their, I mean to say, dhotis and saris were slackened.
Now it has become a fashion, to slacken, but this is not very good. To
make more attractive for sex indulgence, of course, this has become
a fashion, but it is not very good. Then mattayä viçlathan-névyä
vyapetaà nirapatrapam. And because they were so rascal, they had
no, I mean to say, bashfulness. They were freely... Nirapatrapam.
Nirapatrapa means one who does not care for any public criticism.
Nirapatrapam, kréòantam anugäyantaà hasantam anayäntike. And
was laughing and smiling and singing and enjoying. And this boy,
Ajämila, when he was passing on that road he saw everything.
Dåñövä täà käma-liptena bähunä parirambhitäm. The boy, when he
saw that they are engaged in such lusty affairs, bähunä, with arms,
parirambhitäm.. SPL SB 6.1.56-62 SUR 71
6.1.61
So dåñövä täà käma-liptena bähunä parirambhitäm. Käma-liptena,
engaged in such lusty affairs, embracing one another by the arms,
jagäma håc-chaya-vaçaà sahasaiva vimohitaù, all his education and
training become bewildered, and he become attracted and stunned
by the scene. SPL SB 6.1.56-62 SUR 71
6.1.62Madana-vepitam. Madana, this Cupid. When Cupid attacks somebody
or one who... When one becomes, I mean to say, too much attracted by lust,
all his education, all his culture, all his knowledge, becomes stunned. That is
the... Therefore one has to avoid this society. Tyaja durjana-saàsargam. The
Cäëakya Paëòita, he advises us, tyaja durjana-saàsargam: "Always avoid
durjana-saàsargam, association with durjana." Durjana means sense
gratifying persons, those who are engaged only in sense gratification,
durjana. And sujana means those who are engaged for spiritual
enlightenment. They are called sujana. That is the instruction everywhere.
Therefore, from the very beginning of life a boy is sent to gurukula for good
association. Gurukula means... Still there are many gurukulas in India, a
spiritual master training some boys in spiritual life. That has also become
polluted. So many things... This is Kali-yuga. Therefore the only way of
deliverance from this bewilderment is chanting Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa... He became attracted. Na çaçäka samädhätuà mano madana-
vepitam. He is personally seeing the sex affairs. How
he can be checked from the sex appetite? It is clearly said, na çaçäka: "He
was unable," na çaçäka samädhätum, "to control himself." Controlling.
Therefore these things are strictly prohibited for public seeing. These
things... Everyone knows that when there is man and woman or husband and
wife there is..., but not to be publicly exhibited. According to Hindu system
—we have seen it—the wives go to the husband at night and nobody could
see. Everyone... When everyone has gone, all elderly people has gone to
sleep, then the wife goes. And he (she) comes early in the morning so that
nobody can see when she has come out from the husband. This was the
system. And at daytime no wife was allowed to see the husband, especially
young wife. So this sex affair, according to Vedic civilization, is strictly
regulated. It is not that cat's and dog's sex life. Because if you allow the sex
life like cats and dogs, then the society will be cats and dogs. So these things
are to be taken lesson from Çrémad-Bhägavatam. All right. SPL SB 6.1.56-
62 SUR 71

6.1.63
In the same way that the sun and moon are eclipsed by a low planet, the
brähmaëa lost all his good sense. Taking advantage of this situation, he
always thought of the prostitute, and within a short time he took her as a
servant in his house and abandoned all the regulative principles of a
brähmaëa.

See purport, whole: By speaking this verse, Çukadeva Gosvämé wants to

impress upon the mind of the reader that Ajämila's exalted position as a
brähmaëa was vanquished by his association with the prostitute, so much so
that he forgot all his brahminical activities. Nevertheless, at the end of his
life, by chanting the four syllables of the name Näräyaëa, he was saved from
the gravest danger of falling down. Svalpam apy asya dharmasya träyate
mahato bhayät: even a little devotional service can save one from the
greatest danger. Devotional service, which begins with chanting of the holy
name of the Lord, is so powerful that even if one falls down from the exalted
position of a brähmaëa through sexual indulgence, he can be saved from all
calamities if he somehow or other chants the holy name of the Lord. This is
the extraordinary power of the Lord's holy name. Therefore in Bhagavad-
gétä it is advised that one not forget the chanting of the holy name even for a
moment (satataà kértayanto mäà yatantaç ca dåòha-vratäù [Bg. 9.14]). There
are so many dangers in this material world that one may fall down from an
exalted position at any time. Yet if one keeps himself always pure and
steady by chanting the Hare Kåñëa mahä-mantra, he will be safe without a
doubt.

Notes: SP prayed every night before sleeping that he may be protected by

maya.

BJD-- Chant when not in difficulty and then difficulties won’t be so difficult.
6.1.64
Thus Ajämila began spending whatever money he had inherited from his
father to satisfy the prostitute with various material presentations so that she
would remain pleased with him. He gave up all his brahminical activities to
satisfy the prostitute.

See purport, whole: There are many instances throughout the world in which
even a purified person, being attracted by a prostitute, spends all the money
he has inherited. Prostitute hunting is so abominable that the desire for sex
with a prostitute can ruin one's character, destroy one's exalted position and
plunder all one's money. Therefore illicit sex is strictly prohibited. One
should be satisfied with his married wife, for even a slight deviation will
create havoc. A Kåñëa conscious gåhastha should always remember this. He
should always be satisfied with one wife and be peaceful simply by chanting
the Hare Kåñëa mantra. Otherwise at any moment he may fall down from
his good position, as exemplified in the case of Ajämila.

6.1.65
Because his intelligence was pierced by the lustful glance of the prostitute,
the victimized brähmaëa Ajämila engaged in sinful acts in her association.
He even gave up the company of his very beautiful young wife, who came
from a very respectable brähmaëa family.

6.1.66
Although born of a brähmaëa family, this rascal, bereft of intelligence
because of the prostitute's association, earned money somehow or other,
regardless of whether properly or improperly, and used it to maintain the
prostitute's sons and daughters.

6.1.67
This brähmaëa irresponsibly spent his long lifetime transgressing all the
rules and regulations of the holy scripture, living extravagantly and eating
food prepared by a prostitute. Therefore he is full of sins. He is unclean and
is addicted to forbidden activities.

6.1.68
This man Ajämila did not undergo atonement. Therefore because of his
sinful life, we must take him into the presence of Yamaräja for punishment.
There, according to the extent of his sinful acts, he will be punished and thus
purified.
See purport, end: Similarly, punishment by Yamaräja is a process of
purification for the most abominable sinful persons. Therefore the
Yamadütas requested the Viñëudütas not to obstruct their taking Ajämila to
Yamaräja.

SPL 6.1.58 6.1.58

6.1.58-60 Nowadays, not so much in India, but in the Western countries it is
very usual thing—a young man is embracing another young woman or
kissing. So there is no fault. But according to Vedic civilization, this is fault
because it will give chance to others. Nowadays in picture they are also
shown to enthuse others to become lusty, and that is the beginning of his
falldown. But there is no restriction. The young men, they are seeing daily in
the cinema, on the road, in their school, college. But this Ajämila, although
he was so exalted a brähmaëa, simply by seeing one çüdra... Çüdra means
who has no training, fools, rascals. So he was embracing another woman,
and that became attractive to this Ajämila, and then he wanted to do the
same thing and he became degraded. This will be described later on. SPL SB
6.1.56-57 BOM 75
Käminam means lusty. The lusty people, they do like that. They do
not care for society, do not care for elderly persons, do not care that "People
will not like this." In the road, in the street, in the sea beach— anywhere—in
the cinema. These things are very advertised in cinema nowadays to attract
people. You see? Formerly in India this was not, but they are gradually
introducing all this nonsense to make people more lusty. And to become
lusty means that he is going to hell. He is going to hell. Mahat-seväà dväram
ähur vimuktes tamo-dväraà yoñitäà saìgi-saìgam [SB 5.5.2]. If you want to
open the door of your liberation, then you should engage yourself in serving
the mahat, the devotees, a pure devotee. Mahat-seväà dväram ähur vimuktes
tamodväraà yoñitäà saìgi-saìgam. Tamo-dväram means the door for hellish
condition of life. And if you want that, then you mix with yoñitäà saìgi-
saìgam. Those who are too much attached to women, you associate with
them. These things are there in the çästras. And practically it is said, dadarça
käminaà kaïcic chüdraà sahabhujiñyayä, pétvä ca madhu maireyam. Not
only he was engaged in
embracing a prostitute, but the prostitute was drunk. Her eyes were
moving by madhu. Wine is made from madhu, sugar, and still, all
spirit is made from molasses. This is old system. This is very
intoxicating. Rectified spirits, you know, doctor may know, this is
made from molasses. Because we were in the chemical line we
know. So here it is also said that spirit made, liquor made, whiskey
made from madhu... Pétvä ca madhu-maireyam. Maireyam. Another
process of manufacturing wine is, from a flower, is called mahuyä,
mahuyä flower. Perhaps you know. The jungle people, the kirätas,
they take this mahuyä flower from the jungle, and they soak it in
water, and when it is fermented, it becomes wine. So such kind of...
Everything is there. If anyone wants to manufacture wine, that is also
there in Bhägavata. You see? (laughter) Because it is perfect
knowledge, all knowledge you can get.
So pétvä ca. Pétvä means drinking. Madhu-maireyam. Pétvä ca
madhu, mada äghürëita-netrayä. When one becomes a drunkard, his
eyes are not set up in right position. These things he saw. Mattayä
viçlathan-névyä vyapetaà nirapatrapam. And because both of them
were drunkard, their, I mean to say, dhotis and saris were slackened.
Now it has become a fashion, to slacken, but this is not very good. To
make more attractive for sex indulgence, of course, this has become
a fashion, but it is not very good. Then mattayä viçlathan-névyä
vyapetaà nirapatrapam. And because they were so rascal, they had
no, I mean to say, bashfulness. They were freely... Nirapatrapam.
Nirapatrapa means one who does not care for any public criticism.
Nirapatrapam, kréòantam anugäyantaà hasantam anayäntike. And
was laughing and smiling and singing and enjoying. And this boy,
Ajämila, when he was passing on that road he saw everything.
Dåñövä täà käma-liptena bähunä parirambhitäm. The boy, when he
saw that they are engaged in such lusty affairs, bähunä, with arms,
parirambhitäm.. SPL SB 6.1.56-62 SUR 71
Dadarça käminaà kaïcic chudram. Çüdram. This business on the
public way, kissing, embracing, this is meant for the çüdras.Therefore it is
said, kalau çüdrä-sambhaväù: "In the Kali-yuga the
population is all çüdra." There is no brahminical culture. Brähminical
culture means çama, dama, controlling the mind, controlling the
senses. A real brähmaëa will never agree to embrace the opposite
sex in public way. No. That is not brähmaëa's business. He has been
trained up how to become controller of the mind, controller of the
senses. That is the first business of a brähmaëa. Çama, dama,
satyam. He is truthful, çaucam, clean, thrice taking bath. So you
should always... You are given the chance of becoming brähmaëa.
You should not become again çüdras or mlecchas or caëòälas. Be
careful. This is brähmaëa business….
So çüdra... This kind of business on the public street... Just like cats
and dogs, they have sex pleasure without any shame on the street.
Similarly, the çüdras, they embrace the opposite sex in the public
street, and sometimes they have got sex also. I have seen in the
Western countries—without any shame... So he saw, this brähmaëa
boy. The brähmaëa boy saw. He is young man. Although he is
qualified with the brähmaëa... Not exactly qualified; otherwise he
would not have fallen. He was on the neophyte stage. Therefore we
restrict, "No illicit sex." Completely forbidden. Otherwise it will be very
difficult to keep oneself in the brahminical standard and make
spiritual progress. Without being in the platform of brähmaëa, you
cannot make any spiritual progress. That is not... A çüdra, a vaiçya...
But they can be trained up. Therefore Kåñëa said,
mäà hi pärtha vyapäçritya SPL SB 6.1.61 VRN 75
6.1.61
So dåñövä täà käma-liptena bähunä parirambhitäm. Käma-liptena,
engaged in such lusty affairs, embracing one another by the arms,
jagäma håc-chaya-vaçaà sahasaiva vimohitaù, all his education and
training become bewildered, and he become attracted and stunned
by the scene. SPL SB 6.1.56-62 SUR 71
We have got lusty desires. Everyone's heart... Håd-roga-käma. The
material world means there is a heart disease which is called käma,håd-roga-
käma. So håc-chaya-avaçam. If we... This is called impetus.
If I see one engaged in lusty or sex affairs, naturally my sex desire
also becomes awakened. Even though I am trying to control in the
neophyte stage, still, if I see in my front something, lusty affairs,
naturally I will be inclined to such. Therefore it is called avaçam. He
was student, brahmacäré, practicing çama, dama, satyam, çaucam.
He was not very old man; he was young man. But he could not
control. Therefore it is said håc-chaya-avaçam. Avaçam sahasaiva:
"all of a sudden," vimohitam, "he became very much attracted."
So this is the social condition. If in society we have no restriction,
then naturally those young boys and girls, they will be inclined. And as
soon as one is sexually inclined, he forgets all other culture and
gradually becomes down fallen, as you will see from the life of
Ajämila. Although he was trained up... So similarly, this is a warning
to our students that they are learning how to become Kåñëa
conscious. It is very difficult job. To become Kåñëa conscious is not
very easy thing. But by the grace of Lord Caitanya Mahäprabhu, we
are trying to teach that, and it is becoming effective. Otherwise how
you all European and Americans can give up these four sinful
activities? So try to preserve. And it can be preserved only by
remaining in the devotional service. It can be. Sa guëän
samatétyaitän brahma-bhüyäya kalpate [Bg. 14.26]. …
So we have to stick to these principles to keep ourselves on the
transcendental platform, rising early in the morning, offer maìgala
ärati, then gradually, one after another, attending class, guru-püjä, and
so on, so on. Up to till you go to bed, you should always be engaged.
Then you will be above these three guëas. Just like this boy, Ajämila.
He is attracted because all of a sudden he fell down on the platform
of passion. There are three platforms: sattvic, rajasic, tamasic. So if
you keep yourself on the sattvic platform, there is also chance to
falling down on the passion and ignorance. But if you keep yourself in
the çuddha-sattva platform... Çuddha-sattva platform means
devotional service. Sattvaà viçuddhaà vasudeva-çabditam. Çuddha
platform means... That is called vasudeva. As Vasudeva can beget a
child whose name is Kåñëa, similarly, if you keep yourself on thevasudeva
platform, sattvaà viçuddhaà vasudeva-çabditam, then
Kåñëa will take birth. Kåñëa will take birth. So our these rules and
regulation, restriction, means to keep one on the vasudeva platform.
We should remember always that. And if you keep yourself on
vasudeva platform, these things will not entice you. Otherwise we
shall be enticed and fallen down. Agäma håc-chaya-vaçaà sahasaiva
vimohitaù.
Sometimes we go to hear or see räsa-lélä. But unless we are
advanced in spiritual consciousness, this hearing of or seeing some
räsa-lélä, sometimes it brings us down. If one is actually seeing räsa-
lélä, the result will be håd-roga-kämam apahinoty acireëa dhéraù.
This is the injunction in the Çrémad Bhägavatam. If one has actually
heard from a realized person about vikréòitam idam vraja-vadhübhir
viñëoù, Viñëu and vraja-vadhü, the gopés, vikåtam, their lélä, their
pastime Çraddhänvita anuçåëüyäd atha varëayed yaù. One who is
actually advanced in spiritual consciousness, çraddhänvita,
anuçåëuyät, and hears from the realized person—anu, anu means
paramparä, not from ordinary person, professional reciter, but from a
realized person—the result will be håd-roga-kämam apahinoti. Then
the, our natural lusty desires will disappear. That is the result. But in
spite of disappearing our, this lusty desire, if we increase our lusty
desire, that means we are spoiling our life. Therefore it is forbidden
that neophyte students, they should not indulge in these affairs of
räsa-lélä. You should be very careful. People are very much
accustomed to see räsa-lélä in Våndävana. Maybe they are advanced,
but the test is whether he has given up his lusty desire. That is the
test. If he has given up, then, after seeing räsa-lélä, he should not
have returned to home. My Guru Mahäräja used to say, "Do not go to
Våndävana with return ticket." So therefore it is very confidential.
There are ten cantos in Bhägavatam. Nine cantos are devoted to
understand Kåñëa, nine cantos. Then tenth canto begins. Then
Kåñëa's birth and pastimes are mentioned there. So we should not
jump over the tenth canto all of a sudden. People are very much
anxious to jump over the tenth canto. No. Tenth canto is the
mukhäravinda. It is the face of Kåñëa, smiling. But Kåñëa worshipbegins
from the lotus feet of Kåñëa. Nobody offers flowers and
tulasé on the face of Kåñëa. They offer on the feet. That is the
beginning, the first and second canto of Çrémad Bhägavatam, two
lotus feet. So we have to go by and by. And when we are actually
experienced devotional servant, then you try to understand the tenth
canto. This is the way. Otherwise there may be fall down, as this
Ajämila fell down. He was neophyte, and as soon as he saw the çüdra
and çüdräëé embracing, he became victmized….
So this boy became victimized. Although he was under training, he
was not completely fit. Therefore he fell victimized by seeing this
affair, lusty affairs. So at that time might be one or two cases. Now
the whole world is full with all of these lusty desires, especially in the
Western country. Here also now it has come. No more they are
following the Vedic principles. But it is not so deteriorated as in the
Western countries, and so we should be very, very careful. Not only...
Simply becoming careful will not. We must advance in Kåñëa
consciousness, and that is very easily done by chanting Hare Kåñëa
mantra. If you keep yourself always engaged in chanting Hare Kåñëa,
Hare Kåñëa, Kåñëa Kåñëa, then it will be... Ceto-darpaëa-märjanam
[Cc. Antya 20.12]. This is håc-chaya-vaçam. The lusty desire is a
disease of the heart. It is... Practically it has no value. So therefore
Caitanya Mahäprabhu says, ceto-darpaëa-märjanam. They cleanse
the heart with all dirty things. Ceto-darpaëa-märjanam. How? Paraà
vijayate çré-kåñëa-saìkértanam. This is confirmed in Bhägavatam,
kértanäd eva kåñëasya mukta-saìgaù paraà vrajet [SB 12.3.51] Simply
by chanting, you can keep. If you follow the rules and regulation and
chanting, then you will not be victimized. You'll make your progress
without any fear. SPL SB 6.1.61 VRN 75
6.1.62
Madana-vepitam. Madana, this Cupid. When Cupid attacks somebody
or one who... When one becomes, I mean to say, too much attracted
by lust, all his education, all his culture, all his knowledge, becomes
stunned. That is the... Therefore one has to avoid this society. Tyaja
durjana-saàsargam. The Cäëakya Paëòita, he advises us, tyajadurjana-
saàsargam: "Always avoid durjana-saàsargam, association
with durjana." Durjana means sense gratifying persons, those who
are engaged only in sense gratification, durjana. And sujana means
those who are engaged for spiritual enlightenment. They are called
sujana. That is the instruction everywhere. Therefore, from the very
beginning of life a boy is sent to gurukula for good association.
Gurukula means... Still there are many gurukulas in India, a spiritual
master training some boys in spiritual life. That has also become
polluted. So many things... This is Kali-yuga. Therefore the only way
of deliverance from this bewilderment is chanting Hare Kåñëa, Hare
Kåñëa, Kåñëa Kåñëa... He became attracted. Na çaçäka samädhätuà
mano madana-vepitam. He is personally seeing the sex affairs. How
he can be checked from the sex appetite? It is clearly said, na çaçäka:
"He was unable," na çaçäka samädhätum, "to control himself."
Controlling.
Therefore these things are strictly prohibited for public seeing. These
things... Everyone knows that when there is man and woman or
husband and wife there is..., but not to be publicly exhibited.
According to Hindu system—we have seen it—the wives go to the
husband at night and nobody could see. Everyone... When everyone
has gone, all elderly people has gone to sleep, then the wife goes.
And he (she) comes early in the morning so that nobody can see
when she has come out from the husband. This was the system. And
at daytime no wife was allowed to see the husband, especially young
wife. So this sex affair, according to Vedic civilization, is strictly
regulated. It is not that cat's and dog's sex life. Because if you allow
the sex life like cats and dogs, then the society will be cats and dogs.
So these things are to be taken lesson from Çrémad-Bhägavatam. All
right. SPL SB 6.1.56-62 SUR 71
So his mind became very much agitated, young man, and he is seeing
in his front that another young man and woman embracing and
kissing. It is very difficult to restrain. Unless one is very advanced, it is
not possible. That I was reciting, the verse by Yamunäcärya,
yadävadhi mama cettaù padäravinde, kåñëa-padäravinde nava-nava-dhäman
rantum äsét, tadävadhi bata näré-aìgame bhavati suñöu
niñöhi... Unless one is very strong in Kåñëa consciousness, it is very
difficult to restrain the mind and the senses. It is very difficult. Here it
is said, mana madana-vepitum. Madana means Cupid, or the lusty
desires. So he was agitated. His mind was agitated by lusty desires.
Therefore we have to be very careful for the association. Saìgät
saïjäyate kämaù. We develop different consciousness by particular
association. Therefore, for advancing in Kåñëa consciousness, we
must associate with the devotees. You cannot advance in Kåñëa
consciousness without being in the association of devotees. Çré
Narottama däsa Öhäkura says…
Real fact is how to control the mind. Here we see that mana madana-
vepitam. Na çaçäka samädhätuà mano madana-vepitam. Our mind is
always agitated for sense enjoyment. Mind is the master of the
senses, or the chief man, just like superintendent. Mind is dictating,
and the senses The mind is dictating, "You go there"; immediately the
legs go. "You see here"; the eyes see. So mind is the center. Manaù-
ñañöhänéndriyäëi prakåti-sthäni karñati…
Now here it is said, mana madana-vepitam: "Mind was agitated." So
this mind agitation will go on unless one is attracted by Madana
Mohana. If we do not be attracted by the Madana Mohana, so long
we are not attracted by Madana Mohana we must be attracted by
Madana, madana-vepitam. This is the process. And unless you can
control your mind, unless you are able to control your mind not to be
disturbed by Madana, there is no question of liberation or salvation….
stambhayann ätmanä ätmänam. Just like a thief is going to steal. He
also tries to control him: "I am going to steal. The after-effect will be
that I will be arrested, and I will have to go to jail, and it is forbidden
by çästra and human laws also, state laws. So I am going to steal.
There is risk." Actually there is risk. But this consciousness beats him,
but he cannot control. This is the position. He cannot control. He
knows everything, but still, he steals. The same thing happened here.
Here it is said, na çaçäka samädhätum. He was a brähmaëa, learned
brähmaëa. He knew that "I am being agitated by these sex desires. It
is not good. It is not good." Yathä-çrutam. Çruta. Çruta means
Vedicknowledge. He had sufficient education in Vedic knowledge. Yathä-
çrutam and yävat sattvam, as far he could control... Stambhayann
ätmanä ätmänam. He tried to control the mind as far as intelligence
concerned, but na çaçäka—he could not control. Na çaçäka
samädhätum. Why? The mind was too much agitated. This is the
point. This is the point, that his mind was too much agitated, madana-
vepitam, by lusty desire. Lusty desire is very strong. Therefore it is in
the injunction of the çästra,
mäträ svasrä duhiträ vä .SPL SB 6.1.62 VRN 75
6.1.63
So the one word is very significant in this connection: graha-grasto
vicetasaù. Graha-grasto means ghostly haunted or influenced by bad
star, graha-grasto. Sometimes we become... We are always graha-
grasto in this material world. It is said by some Vaiñëava poet, piçäci
päile yena mati-cchana haya mäyär grañöa jévera sei däsa upajaya.
Piçäci, ghostly haunted or inspired by the witches, when one
becomes so, mati-cchana, he becomes bewildered and his
intelligence becomes scattered. Mati-cchana. That is the condition of
all living entities within this material world in different degrees.
Everyone is ghostly haunted. And what is that ghostly haunted? That
ghostly haunted, tan-nimitta-smara-vyäja. This Ajämila had seen one
çüdra and one çüdräëé were embracing, kissing, laughing, enjoying in
lusty affairs. So he became tan-nimitta. By seeing these activities of
the çüdra and the çüdräëé, naturally the lusty desire is there, which I
explained yesterday. It is called håd-roga-käma. This käma, lusty
desire, is a heart disease. So he was infected by the heart disease by
seeing the scene, that one woman and man is embracing kissing,
immediately.
So the nature's law is so nice or so perfect that by seeing only, you
will be infected, by seeing only. Prakåteù kriyamäëäni guëaiù karmäëi
sarvaçaù [Bg. 3.27]. We are put into such a position that every
moment we are being affected by the three modes of material nature.
Prakåteù kriyamäëäni. The prakåti, the nature, is working so expertly.
Prakåteù kriyamäëäni. And käraëaà guëa-saìgo 'sya sad-asad-yoni-janmasu
[Bg. 13.22]. In this way our transmigration from one body to
another, tathä dehäntara-präptiù [Bg. 2.13], it is due to this infection
of contacting different material modes of nature. The whole world is
going on. So therefore our business of human life is how to protect
ourself from this infection of material nature. That should be the aim
of human life, not that allow us to be infected more and more and
become implicated in the cycle of birth and death, sometimes lower,
sometimes higher. This is not intelligence. The intelligence is how to
get out of it. In the lower animal forms of life the nature takes care…
Therefore Kåñëa openly says, sarva-dharmän parityajya mäm ekam
çaraëaà vraja [Bg. 18.66]. The Ajamila, he was brähmaëa,
undoubtedly, but he fell a victim to mäyä. But you know the story of
Haridäsa. He was young man at that time, and one man instigated a
prostitute, young prostitute, to deviate him, but she was unable. On
the other hand, the prostitute became a Vaiñëavé. This is the
difference between a devotee and a nondevotee. A nondevotee
cannot surpass the stringent laws of material nature. But a devotee
can do that because a devotee is not affected by the influence of
material nature. It is stated in the Bhagavad-gétä that,
mäà cavyabhicäriëi…
Graha-grasta. Just like when we are haunted by ghost—a ghost
captures, then vicetasaù, we are lost, lost of our our consciousness,
our intelligence—he became like that. Täm eva manasä dhyäyan.
Then, instead of meditating on Kåñëa, he began to meditate on the
lusty affairs of the çüdra and the çüdräëé.
Therefore, in the Kali-yuga the so-called meditation is a farce.
Because we are always seeing these lusty affairs before our eyes,
naturally when we close our eyes and meditate, instead of thinking of
Kåñëa or Viñëu, we shall think of woman and other things. Therefore
it is not possible. In the Kali-yuga it is not possible. Kåte yad dhyäyato
viñëum [SB 12.3.52]. In the Satya-yuga it was possible, meditation on
Viñëu, not on other things. But now, in this Kali-yuga, we are infected
with so many lusty desires that it is not possible. Therefore çästra
said, kåte yad dhyäyato viñëuà tretäyäà majato makhaiù….In the Kali-yuga
you perform perfect meditation by loudly chanting,
Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare
Räma, Räma Räma, Hare Hare. This is the recommendation of the
çästra—not only one, but many çästras. In the Bhägavata also it is
said,
kaler doña-nidhe räjan…
There is every chance of being influenced by these lusty desires, and
that is going on, especially in the Western country. They lusty for
fulfilling these lusty desires there are so many clubs at night,
nightclubs, bottomless and topless and so many advertisements.
This is not civilization. Civilization is peaceful life, and we should be
satisfied in simple mode of life and always think of Kåñëa. Therefore
Våndävana life is like that, Våndävana life, especially those who are
engaged in devotional service. So we have opened this temple to give
facility to the elderly section of the human being to come and live
with us. We invite all elderly persons, especially retired person. They
should come and live with us. We have got a nice guesthouse, and if
required, we can construct many other guesthouses. At least those
are retired Everyone should retire after fiftieth year. That is the
injunction of the çästras, that païcäçordhvaà varaà vrajet. After fifty
years one should give up family life and vanaà vrajet. Païcäçordhvaà
vanam. Vanam means Våndävana. Vanaà vrajet. Similarly, Prahläda
Mahäräja has advised,
tat sädhu manye asura-varya dehinäà .SPL SB 6.1.63 VRN 75
6.1.64
So after seeing the woman, he was meditating always, twenty-four
hours, about the subject, lusty desires. Kämais tais tair håta-jïänäù
[Bg. 7.20]. When one becomes lusty, then one becomes lost of all
intelligence. The whole world is going on on the basis of these lusty
desires. This is material world….
So this material world is prakåti and puruña. It is said in the Çrémad
Bhägavatam in the instruction of Åñabhadeva, puàsaà striyä mithuné-
bhävam etat. The whole basic principle of materialistic civilization is
the attachment between man and woman. Puàsaà striyä mithuné-bhäva.
Mithuné-bhävam is sex. And tayor mitho hådaya-granthim
ähuù. On account of this sex relationship, the man or woman is
bound up. Hådaya-granthi. Granthi means knot, and hådaya means
heart. So the man is thinking of the woman, and the woman is
thinking of man. Hådaya granthim ähuù. Then we require material
possession. Ataù gåha-kñetra-sutäpta-vittair janasya moho 'yam
ahaà mameti [SB 5.5.8]. This is our material, conditional life.
So this man, although he was being trained up as a brähmaëa, his
attention was diverted all of a sudden by seeing one çüdra and
çüdräëé embracing, kissing, talking. So that became his meditation.
Instead of meditating on Viñëu, he began to meditate on that çüdrani.
Svayam eva toñayäm äsa. In the first verse, tan-nimitta-smara vyäja-
graha-grasto vicetasaù. He became mad, vicetasa, bewildered, as if
haunted by ghost. Täm eva manasä dhyäyan. Always meditating,
"How shall I get that woman? How shall I please that woman so that
she may satisfy my lusty desires?" Therefore täm eva toñayäm äsa:
"His only business was how to please her." Now they require money.
So he was not earning money, but pitåyeëa, whatever money he
inherited from the father's earning... The son generally inherits
father's property. He was the only son. So he was squandering the
father's money in that way just to please that çüdräëé-täm eva
toñayäm äsa pitåyenärthena yävatä—as much as possible. If he could
get more money, then he would have spent them only for that
women. Grämyaiù. Grämyair manoramaiù. This word grämya is very
significant. Grämya means external, material. Grämyair manoramaiù.
By the sense gratification, whatever we find very pleasing, that is
called grämya manorama. Actually that is not pleasing. That is
entangling. But he became entangled. So grämyair manoramaiù
kämaiù. The basic principle is lust. Kämaiù prasédeta yaù. Wanted to
satisfy the woman here and there as soon as meets. We can see
these examples very often. Then next step was SPL SB 6.1.64-65
VRN 75
6.1.65There are three kinds of women: kämiëé, svairiëi, and puàçcalé.
Puàçcalé. Svairiëi means free, freedom. Nobody is controller. That is
called svairiëi. And kämiëé means to attract, very much attract. And
another, puàçcalé—living with woman, er, man for some time; giving
up; again another; again another. That is exemplified by the lightning.
You have seen the lightning—immediately, within a second, from this
cloud to that cloud, that cloud to that cloud. So they are called
svairiëi. So three divisions. Similarly, there are divisions of men also.
So in this way the material world is very, very entangled. And if we
become Kåñëa conscious, then we become free from this
entanglement. All these criticisms or the divisions are there for
grämyaiù. Therefore Caitanya Mahäprabhu has advised, gräma-kathä
nä çunibe, bhäla nä khäibe nä bhäla nä paribe. This is vairägya—
"Don't indulge in grämya-kathä." Therefore we always advise, "Don't
read newspaper. Don't read any other book," because it is full of
grämya-kathä, grämyaiù. So to avoid it as far as possible. There is no
need. What is the news of a grämya-kathä newspaper? The same
thing repeated. "Here there is flood, where there is train disaster,
where there is accident, and political, and one politician is giving
speech, another politician is giving speech." These are the grämya
things. So we should save ourself. Grämyair manoramaiù. These
externally very attractive news, we should avoid it completely. We
shall simply talk of Kåñëa. That is the safest method. We shall simply
talk kåñëa-kathä. SPL SB 6.1.64-65 VRN 75
6.1.66
So this is the beginning of saàsära. So there is attraction between
man and woman, and as soon as the attraction becomes little
intimate, they unite. Then they have children. Then they require
money, apartment, so many things. This man became sinful. He gave
up his real wife, married wife, coming from very good family, but he
became attracted with that çüdräëé, fourth class. Çüdra means
fourth class, worker class. Brähmaëa, kñatriya, vaiçya, çüdra. So
çüdra women, they are not chaste. Some of them are practically
professional prostitute. But that is not in higher caste family—brähmaëa,
kñatriya, vaiçya. But at the present moment it is very
difficult to distinguish who is brähmaëa and who is çüdra. But
formerly this is the system of Vedic civilization—ideal character, ideal
behavior of the brähmaëa; less, little less, kñatriya; little less, vaiçya;
and less than the vaiçya, the çüdra; and less than the çüdras are
called caëòälas. First class, second class, third class, fourth class,
and then fifth class.
So this man, being attracted with the çüdräëé, naturally there was
children. So he began to maintain them. This is natural affection.
Even cats and dogs, they maintain their children. The birds also, they
maintain their kiddies. So although children were born of çüdräëé,
natural, there was affection. So he required money. But he became
sinful; he could not earn money honestly. A sinful man cannot earn
money honestly. Just like a thief: because he has adopted the means
of earning money by sinful activities, he cannot take to honest work.
He can work, but he is accustomed to steal. …
So he became sinful because he left his married wife and he became
attracted with a çüdräëé immediately. That has been described in the
previous verse. Visasarjäcirät päpaù. Päpaù means sinful man. He
became sinful immediately. Therefore we stress on marriage. They
cannot understand why this association stresses so much for
marriage, not to live... They live as friend. That is çüdra. There is no
legal marrige. Çüdra and çüdräëé. Just like he was living with the
çüdräëé—he was not married—as friend. So even çüdra's marriage
there is. For the çüdra there is one äçrama—that is gåhastha äçrama.
And for the brähmaëas, four äçramas: brahmacäré, gåhastha,
vänaprastha, sannyäsa. This is for the brähmaëas. For the kñatriya:
brahmacäré, gåhastha, and vänaprastha. For the vaiçyas: brahmacäré
and gåhastha. And for the çüdras: no brahmacäré, only family life,
and that also sometimes without marriage. This is the low-grade, first
-grade, second-grade. So now to live as friend, a çüdra, that is now
current all over the world. Now marriage is being forgotten. That is
also written the çästra, that "There will be no more marriage. One
man and woman should live together by agreement." That is going on
now in Kali-yuga. Svikäram eva hy udvähe, it is stated. Simply agree:"Yes,
you become my bedfellow; I become your bedfellow." That's all.
Finished. Svikäram eva hy udvähe. That is marriage. No more that
ceremonial marriage. That is being forgotten. This is Kali-yuga now.
Dämpatyam eva hi... Ratim eva hi dämpatye: "And their so-called
unity, man and woman, means sex." There is no other meaning.
Dämpatye, union of man and woman, means sex. There is no other
religious system, that husband, wife, live together; they should
cooperate for advancing in Kåñëa consciousness. These things are
being forgotten.
So Kali-yuga, these things are very common, but in the previous yuga,
Satya-yuga, they were not very common, but rare. This combination
of the brähmaëa and the çüdräëé, this is accidental. It is not
common. So anyway, accidental or organized, it doesn't matter. One
who violates the rules and regulation, immediately he comes to the
category of such classification. So he became a çüdra. Although he
was born in a brähmaëa family, he was being trained up, but on
account of the association of a çüdräëé, prostitute, he fell down and
he became a päpaù, most sinful man. So as a päpaù, he did not know
how to earn money honestly. He is neither brähmaëa, nor kñatriya,
nor vaiçya. He is now not even çüdra, less than that. Therefore it is
said, yatas tataç ca upaninye: "Somehow or other..." According to
classification, a brähmaëa has got specific function for earning his
livelihood, a kñatriya has got a specific action for livelihood, a vaiçya
has got specific action for livelihood, and a çüdra has got a specific
action for livelihood. But he became less than çüdra. Therefore yatas
tataç ca—"Somehow or other, bring money, bring money." This is
called yatas tataç ca, no fixed up. …
Yatas tataç ca upaninye. Yena tena prakäreëa: "Bring money.
Somehow or other, bring money." Yatas tataç ca upaninye nyäyataù
anyäyataù. Nyäyataù means legally, lawfully. Nyäya means law.
Anyäyataù, "without legal..." Just like we can earn money by stealing,
but that is anyäyataù. You cannot touch others' property. Tena
tyaktena bhuïjéthäù mä gådhaù kasya svid dhanam [Éço mantra 1].
This is Vedic instruction. Whatever you are allotted you can "A
brähmaëa, you can earn like this. A kñatriya, you can earn like this. Avaiçya,
you can earn like this." But don't encroach upon others'
property. But he became sinful, yena tena prakäreëa. Nyäyataù
anyäyataù. Nyäyataù is finished because he was a brähmaëa. No
more he is brähmaëa. So anyäyataù, simply unlawfully. Anyäya. Why?
Babhära, maintaining, asyäù kuöumbinyäù, the family members, wife
and children. Kuöumbaà manda-dhér ayam. Manda-dhéù. Manda
means very bad, very bad intelligence. In this way he began to earn
his money and gradually he degraded and that will be described, how
he became degraded.
So beginning, his degradation, is the association. He was a
brähmaëa, but by chance he became associated with a prostitute. So
this association is very, very important. By association... Saìgät
saïjäyate kämaù. If you associate with good association, then you
become good. And if you associate with bad association, then you
become bad. Therefore we are establishing Kåñëa conscious society.
A Kåñëa conscious man cannot be bad. Therefore, if people are given
chance to associate with this society, automatically he'll become
good. Otherwise there is no need of opening so many centers all over
the world. But the idea is that to give the chance of good association.
Therefore, those who are members of this society, they should be
ideal. Simply by their association people will become good, very good
responsibility. And if they become bad themselves, there is no
possibility because we are giving instruction. We are behaving like
that. Still, one becomes bad—où, that is very great misfortune.
Therefore all our members, the members of the Kåñëa
consciousness society, should be ideal. At least people may see that
"Here is a class of men—ideal character, ideal behavior, spiritual
advanced, and very frugal and very nice." That is... Yasyästi bhaktir
bhagavaty akiïcanä sarvair guëais tatra samäsate suräù [SB SPL SB
6.1.66 VRN 75
6.1.67
Degradation. The first degradation is undesirable association, the
first degradation; then no more respect for scriptural injunction,
second degradation; and then the third step, aghäyur açuciù, youbecome
infected with the low-grade quality. Jaghanya-guëa-våtti-sthä
adho gacchanti tämasäù. The first grade qualification is sattva-guëa,
second rajo-guëa, and the third, tamo-guëa. So they believe in the
evolution. Now, in this human form of life, what is further evolution?
The further evolution is that if you are keeping in sattva-guëa, in
goodness, then you can be promoted, elevated, to the higher
planetary system. Ürdhvaà gacchanti sattva-sthäù [Bg. 14.18]. And if
you keep yourself in the rajo-guëa, then you will keep within this
Bhurloka. And if you are infected with the tamo-guëa, then you again
go to lower grade life, again animal life, plant life. This is the nature's
process. You cannot avoid it. You may be very much proud falsely,
but after death, after giving up this body, you are completely... You
are already completely under the regulative principle of nature. You
cannot violate even. But if you foolishly violate, then you are
preparing your next life according to your karma. Karmaëä daiva-
netreëa [SB 3.31.1].
So this man, Ajämila, by his association with the prostitute, he
degraded. Therefore it is the duty of the guardians, of the
government, of the father, to protect the civilization from
degradation….
Because as soon as you accept any material body, either the material
body of Lord Brahmä or the material body of an ant, most inignificant,
the trouble is there. You will have to suffer. You cannot escape it.
Nünaà pramattaù kurute vikarma [SB 5.5.4]. Irresponsibly, we, if we
act, pramattaù, like madman, without following the sastric
injunction... That is a madman. Just like a madman does not care for
any instruction. He acts according to his own whim. That is described
here: svaira-cäri. Svaira-cäri. Svaira-cäri means "I will act according to
my whims. I don't care for any authority." That is called svaira-cäri.
No. The laws are meant for human beings. Even on the street, as
soon as you go out on the street, immediately the law is there: "Keep
to the right. Keep to the left." And if you violate, immediately you'll be
punished, immediately become criminal. Similarly... This is
government law. Similarly, law given by the Supreme Lord.So we must
follow the rules and regulations as given by God. That is
religion. Dharmaà tu säkñäd bhagavat-praëétam [SB 6.3.19]. Religion
means the law which is given by God, and if you follow, then your life
is successful. This is religion. Religion is not that concocted, you
manufacture some religion. That is not religion. Just like you cannot
manufacture law. The law is given by the state, by the government.
That is law. Similarly, religion means the law given by God. So
therefore in the Bhagavad-gétä the real religion means sarva-
dharmän parityajya mäm ekam çaraëaà vraja [Bg. 18.66]. Don't
manufacture concocted religion, this samäj, this religion, that, all
nonsense. The only religion is how to surrender to Kåñëa, or God.
That is religion. But nobody will surrender to God, and they will
manufacture religion. So what is the meaning? Therefore Bhägavata
has rejected all this cheating type of religion. Dharmaù projjhita-
kaitavo 'tra paramo nirmataräëäm [SB 1.1.2]. Religion means for the
paramhaàsa. Paramo nirmataräëäà. Nirmatsarä….
Here it is said aghäyuù. Aghäyuù. This Ajämila lived for more than
eighty-eight years, but what is the use of prolonged life? Aghäyuù.
Just like trees, they are standing for thousands of years. Taravaù kià
na jévanti [SB 2.3.18] . You are trying to prolong your life by scientific
method, but what is the use of such life? This material life, there is
suffering. …
So the material world means suffering. So what is the use of making
a prolonged life? Prolonged suffering. Therefore it is said, aghäyuù. If
you live for a moment as a devotee, your life is successful. And if you
live for many thousands of years without any Kåñëa consciousness—
aghäyuù, useless life, useless. Aghäyur açucir malät, because the
desire is there, käma and lobha, greediness and lusty desire.
So this Kåñëa consciousness movement is very important, scientific
movement. Take to it. Stick to the principles. Don't live uselessly like
a tree or cats and dogs. SPL SB 6.1.67 VRN 75
6.1.68
So without obeying the instruction of the çästra, he has fallen down.
Although he was born in the brähmaëa family and educated nicely,but on
account of bad association he fell down from the standard of
human ideal life. Therefore he is punishable. Not only he, every one of
us. The human fom of life is specially meant for going back to home,
back to Godhead. The animal life... By progressive evolution, they
come to the human form of life, and when one is, the living entity is
on the platform of human form of life, he has got his responsibility.
Therefore çästra says,
näyaà deho deha-bhäjäà nåloke …
This is the responsibility of human life. This human life is not meant
for working day and night like the dogs and hogs for sense
gratification. At the present moment it is going on all over the world.
Simply for sense gratification, they are working so hard. From
hundred miles they are going to the working place, hanging on the
Delhi passenger train. Sometimes there is accident. These things are
going on, very hard labor like the asses. So this is also another
punishment. The more punishment is awaiting, Yama-daëòa, at the
court of Yamaräja. Not only they are suffering here, but they will be
taken to the Yamaräja. And there, according to his work, abominable
work, he will be punished. Therefore the Yamadütas said, tata enaà
daëòa-päëeù sakäçaà kåta-kilbiñaà neñyämaù. "Now it is our duty."
Just like police force, they are engaged to arrest the criminals and
take him to the court or to the police officer for necessary action, so
these Yamadütas, they have given sufficient reason that "This man
has committed sinful life; therefore he is punishable."
So, the fact is, this is nature's law. Nature's law is that if the human
being does not follow the injunction of the çästra and he acts
whimsically, independently, then he becomes punishable, exactly in
the state laws, if you violate the laws... You are not independent. If
you violate the laws, you'll be punished. Similarly, dharma means the
laws of God. Dharmaà tu säkñäd bhagavat-praëétam [SB 6.3.19]. So
if you violate the laws of God, the principles of dharma, then you will
be punished. What is that principle of dharma? This Kåñëa
consciousness. Sarva-dharmän parityajya mäm ekaà çaraëaà vraja
[Bg. 18.66]…We are dependent, completely dependent on the laws of
nature. And
laws of nature means laws of God. What is prakåti? Prakåti is acting
under the direction of Kåñëa. Just like a police constable is working
under the direction of magistrate or superior office, similarly, prakåti
is giving us various types of miserable condition of life directed by
the Supreme Personality of Godhead. Mayädhyakñeëa prakåtiù
suyate sa-caräcaram [Bg. 9.10]. Kåñëa says, "Under My
superintendence the laws of nature is working." And what is the laws
of nature? That in the human form of life, if you do not endeavor to
understand what is God, what you are, what is your relationship with
God, what is your duty—these things, if you do not learn, then you are
punishable immediately.
kåñëa bhuliya jéva bhoga vävchä kare
pasate mäyära täre jäpaöiyä dhare
As soon as you forget Kåñëa and you want to act independently, then
immediately you are captured by mäyä and you are punished.
So when you come to this senses, that "I am punished by mäyä on
account of my forgetting Kåñëa consciousness; therefore my duty is
to come back again to Kåñëa consciousness and be saved from the
punishment of the material nature," that is human duty. You cannot
say that "I don't want Kåñëa consciousness." If you don't want, then
you must suffer. If you want to save yourself from suffering, then you
must take to Kåñëa. It is a question of "must." It is not your option.
Your option is there. Because you are part and parcel of Kåñëa, you
have got little independence. But if you misuse that independence,
then you are punishable. You cannot. Just like everyone has got little
independence to violate the laws of the state. You can do that, but
that is punishable. So if we take the risk of being punished, then we
can violate the laws of nature or laws of God. The laws of God is very
simple thing. It is not very difficult. God personally says, man-manä
bhava mad-bhakto mad-yäjé mäà namaskuru: [Bg. 18.65] "Just
always think of Me." So it is not at all difficult. Kåñëa is here. You see
the Deity of Kåñëa. Have impression in your heart how Kåñëa and
Balaräma is standing, how Rädhä-Kåñëa is standing, how Gaura-Nitai
is standing. So you can think always. Man-manä. Or you can think ofHim by
chanting Hare Kåñëa. Where is the difficulty? Man-manä. You become
devotee, come here in the temple, offer your respect. So to become Kåñëa
conscious is not at all difficult. But people will not take to it; therefore they
must suffer. This is the law. So here the same thing is stated, tata enaà
daëòa-päëeù sakäçaà kåta-kilbiñam: "He has acted sinfully; therefore he is
punishable, and he must be taken to the Yamaräja." Neñyämo akåta-
nirveçam. Nirveçam means... Suppose I have committed some sins. I must
be arrested. Sometimes a great criminal voluntarily goes to the police and
surrenders because he knows, "I will be arrested, and if I surrender
immediately, my punishment may be lesser." So you cannot escape the
punishment. So punishment... Suppose you have stolen something. You
must be punished for six months' imprisonment. That is the law. If you have
killed somebody, then you must be killed. You must be hanged. This is the
law. So that is called nirviçeñam, to counteract. If I have stolen some
property, then I must suffer imprisonment. This is counteracting, präyaçcitta.
If you have infected some disease, then you must suffer for some time from
that disease. So akåta-nirveçam: "So he has not neutralized his sinful
activities." Yatra daëòena çuddhyati: "Because he has not nullified his sinful
activities by atonement or other measures, then he must be punsihed. Then
he will be purified." So punishment is also purification. Purification. Same
law: If you infect some disease, then you must get that disease and you must
suffer from that disease. That is your punishment. Therefore you should be
very much careful not to infect any disease. Similarly, don't infect the
material qualities, rajo-guëa and tamo-guëa. Remain in sattva-guëa and try
to elevate yourself from sattva-guëa to transcendental stage, brahma-bhütaù.
Then life is successful. Otherwise we shall be repeatedly punished so long
we have got the tendency to enjoy material happiness and get another body,
one after another.SPL SB 6.1.68 VRN 75

Notes 6.2
6.2.1 The Visnudutas, expert in logic and argument, replied.
6.2.2 aho kañöaà dharma-dåçäm adharmaù spåçate sabhäm yaträdaëòyeñv
apäpeñu daëòo yair dhriyate våthä The Viñëudütas said: Alas, how painful it
is that irreligion is being introduced into an assembly where religion should
be maintained. Indeed, those in charge of maintaining the religious
principles are needlessly punishing a sinless, unpunishable person.
BJD-- Vdutas are accusing the Yams of introducing irreligion!
What assembly are they contaminating? The assembly of Yamaraja and in
modern society.
SP gives example in purport. See purport, end: Because of their spiritual
compassion for all the fallen souls, Vaiñëavas go out to preach according to
the standard method of all religious principles, but unfortunately, because of
the influence of Kali-yuga, Vaiñëavas who have dedicated their lives to
preaching the glories of the Lord are sometimes harassed and punished by
courts on false charges of disturbing the peace.
6.2.3 Duties of a king: 1. father, maintainer and protector of the citizens
because of affection and love
2. give the citizens good advice and instructions according to the standard
scriptures
3. be equal to everyoneYamaräja does this, for he is the supreme master of
justice, and so
do those who follow in his footsteps. However, if such persons
become polluted and exhibit partiality by punishing an innocent,
blameless person, where will the citizens go to take shelter for their
maintenance and security?
Make FC.
Duties of a king:
1. teach the goal of life
2. train the citizens to gradually reach self-realization
See purport, beginning: The king, or in modern times the government,
should act as the guardian of the citizens by teaching them the
proper goal of life. The human form of life is especially meant for
realization of one's self and one's relationship with the Supreme
Personality of Godhead because this cannot be realized in animal life.
The duty of the government, therefore, is to take charge of training all
the citizens in such a way that by a gradual process they will be
elevated to the spiritual platform and will realize the self and his
relationship with God.
See purport, end: When a Vaiñëava sees mismanagement in the
government, he feels great compassion in his heart and tries his best
to purify the situation by spreading the Hare Kåñëa movement.
6.2.4
yad yad äcarati çreyän
itaras tat tad éhate
sa yat pramäëaà kurute
lokas tad anuvartate
The mass of people follow the example of a leader in society and
imitate his behavior. They accept as evidence whatever the leader
accepts.See purport, four lines down: In modern times, the Kåñëa
consciousness movement is trying to introduce the right principles of
management for human society, but unfortunately the governments
of Kali-yuga do not properly support the Hare Kåñëa movement
because they do not appreciate its valuable service.
BJD-- SP had so much hope for the Hare Krsna movement.
How would ISKCON manage the government?
6.2.5-6
People in general are not very advanced in knowledge by which to
discriminate between religion and irreligion. The innocent,
unenlightened citizen is like an ignorant animal sleeping in peace with
its head on the lap of its master, faithfully believing in the master's
protection. If a leader is actually kindhearted and deserves to be the
object of a living entity's faith, how can he punish or kill a foolish
person who has fully surrendered in good faith and friendship?
See purport, beginning: The Sanskrit word viçvasta-ghäta refers to
one who breaks faith or causes a breach of trust. The mass of people
should always feel security because of the government's protection.
Therefore, how regrettable it is for the government itself to cause a
breach of trust and put the citizens in difficulty for political reasons.
We actually saw during the partition days in India that although
Hindus and Muslims were living together peacefully, manipulation by
politicians suddenly aroused feelings of hatred between them, and
thus the Hindus and Muslims killed one another over politics. This is
a sign of Kali-yuga.
BJD-- SP draws a parallel between modern govts and the Yams. The
Vdutas must protect Aj because of his helpless calling out. He was
purified of all sins by that.
6.2.7ayaà hi kåta-nirveço
janma-koöy-aàhasäm api
yad vyäjahära vivaço
näma svasty-ayanaà hareù
Ajämila has already atoned for all his sinful actions. Indeed, he has
atoned not only for sins performed in one life but for those performed
in millions of lives, for in a helpless condition he chanted the holy
name of Näräyaëa. Even though he did not chant purely, he chanted
without offense, and therefore he is now pure and eligible for
liberation.
Why did the Visnudutas object to taking away Ajamila? Sanskrit
Glories of Namabhasa:
See purport, whole: The Yamadütas had considered only the external
situation of Ajämila. Since he was extremely sinful throughout his life,
they thought he should be taken to Yamaräja and did not know that
he had become free from the reactions of all his sins. The Viñëudütas
therefore instructed that because he had chanted the four syllables
of the name Näräyaëa at the time of his death, he was freed from all
sinful reactions. In this regard Çréla Viçvanätha Cakravarté Öhäkura
quotes the following verses from the småti-çästra:
nämno hi yävaté çaktiù
päpa-nirharaëe hareù
tävat kartuà na çaknoti
pätakaà pätaké naraù
"Simply by chanting one holy name of Hari, a sinful man can
counteract the reactions to more sins than he is able to commit."
(Båhad-viñëu Puräëa)
avaçenäpi yan-nämni
kértite sarva-pätakaiù
pumän vimucyate sadyaù
siàha-trastair mågair iva
"If one chants the holy name of the Lord, even in a helpless condition
or without desiring to do so, all the reactions of his sinful life depart,just as
when a lion roars, all the small animals flee in fear." (Garuòa
Puräëa)
sakåd uccäritaà yena
harir ity akñara-dvayam
baddha-parikaras tena
mokñäya gamanaà prati
"By once chanting the holy name of the Lord, which consists of the
two syllables ha-ri, one guarantees his path to liberation." (Skanda
Puräëa)
These are some of the reasons why the Viñëudütas objected to the
Yamadütas' taking Ajämila to the court of Yamaräja.
BJD-- Aj was due for a incredible amount of punishment but he is now
sinless, the Yams are amazed!
Question about the concept of punishment and how modern idea is
rehabilitation. How does punishment purify?
BJ knew a devotee who had done something improper before
becoming a devotee. BJ and the devotee went to the justice and
pleaded that the devotee now had had a change of heart and
therefore should be excused his just punishment. The judge said that
a person must be seen by society, to be punished. Fear of
punishment will stop most people from crime. ( But really hardened
criminals will persist in crime.) In the old days kings were strict and
there was less crime. In Singapore there is hardly any theft because
there is a strong govt. The general society must be protected. SP said
that things must be kept locked to keep the honest people honest.
See BR pp. 205-6.
BJD: Introd: Yams presentation was not accepted by Vdutas. They
said that ultimately Aj was pure and sinless because of his chanting
of the holy name. He had chanted helplessly. He had called Narayana
as the name of his son but had called the name of the Lord which isnon-diff
to the Lord. Quotes the verse that says ‘abhinnatvam nama
naminoh’.
Quotes harinama harinama harinama eva kevalam verse.
Quotes ceto darpanam marjanam
No other way to remove tendency to sin. Have to have our identity
changed. Deep change not just a touch up. Change from false ego to
real ego. Get away from ‘aham bhogi, siddho ham balavan sukhi’
6.2.8
The Viñëudütas continued: Even previously, while eating and at other
times, this Ajämila would call his son, saying, "My dear Näräyaëa,
please come here." Although calling the name of his son, he
nevertheless uttered the four syllables nä-rä-ya-ëa. Simply by
chanting the name of Näräyaëa in this way, he sufficiently atoned for
the sinful reactions of millions of lives.
See purport, end: In the beginning he was pure, but although he later
committed many sinful acts, he was offenseless because he did not
chant the holy name of Näräyaëa to counteract them. One who
always chants the holy name of the Lord without offenses is always
pure. As confirmed in this verse Ajämila was already sinless, and
because he chanted the name of Näräyaëa he remained sinless. It did
not matter that he was calling his son; the name itself was effective.
6.2.9-10
stenaù surä-po mitra-dhrug
brahma-hä guru-talpa-gaù
stré-räja-pitå-go-hantä
ye ca pätakino 'pare
sarveñäm apy aghavatäm
idam eva suniñkåtam
näma-vyäharaëaà viñëor
yatas tad-viñayä matiù
The chanting of the holy name of Lord Viñëu is the best process of
atonement for a thief of gold or other valuables, for a drunkard, forone who
betrays a friend or relative, for one who kills a brähmaëa, or
for one who indulges in sex with the wife of his guru or another
superior. It is also the best method of atonement for one who
murders women, the king or his father, for one who slaughters cows,
and for all other sinful men. Simply by chanting the holy name of Lord
Viñëu, such sinful persons may attract the attention of the Supreme
Lord, who therefore considers, "Because this man has chanted My
holy name, My duty is to give him protection."
BJD-- Reads end note to this chapter which refers to these verses.
Reads end note. Talks about how K hears us chanting and thinks of
us and protecting us. Purification by chanting Holy Name is only a
secondary reaction. The primary thing is to ask for service and
acceptance by SSRK. Offensiveness stops the effectiveness of the
Holy Name. Aj was not offensive. His chanting was therefore was
pure.

SPL 6.2
6.2.1 So the speeches of the Yamadüta, assistants of Yamaräja, was thus
finished, arguments. The argument was that "This man, Ajämila, born of a
brähmaëa father, although acquired all qualification... He was qualified
brähmaëa, not simply born of a brähmaëa father, but qualified brähmaëa,
with full knowledge of Vedic instruction, nice character, very gentle and
silent and offering respects to elderly persons, spiritual master, father. In this
way he was perfect brähmaëa. But due to his contact with a prostitute he lost
his all good qualification. And later on, he had to earn money by hook and
crook, and thus he degraded more and more, and therefore his sinful
activities are now responsible for his punishment, and we shall take him to
the court of Yamaräja." That was the summary of the speech of the
Yamadüta. Evaà te bhagavad-dütä yamadütäbhibhäñitam. So after finishing
that speech, the bhagavad-düta... So there are bhagavad-düta also, assistants,
servants of the Supreme Personality of Godhead. There are two kinds of
servants: the mäyä's servant and Kåñëa's servant. Nobody is master. That is
illusion. Everyone is servant…. So bhagavad-düta. The bhagavad-düta
means they are in right constitutional position. So you all become bhagavad-
düta, bhagavaddüta, messenger of God. That is perfection of life. Otherwise
you shall be obliged to become the servant of the senses. Go-däsa and
gosvämé. The bhagavad-dütas are gosvämé, and the servants of the senses
are go-däsa. Unfortunately the go-däsas are claiming to be gosvämés. That is
the cause of falldown of Indian Vedic civilization. One has to become
gosvämé. Gosvämé means refuse to follow the dictation of the senses.
Simply he has to follow the dictation of the Supreme Personality of
Godhead. That dictation comes through the paramparä system. … Naya-
kovidäù. Naya-kovidäù means nyäya-nipuëa. Bhagavad-dütas, those who are
gosvämés, they place everything with nyäya, or logic. Their instructions are
not blind, dogmatic. Naya-kovidäù. Everything,what is said by Kåñëa or His
representative, they are not dogmas.
Those who are not representative of Kåñëa, they will say simply
dogmas. Just like in every religion there is a dogma. But in bhägavata
religion, bhägavata-dharma, there is no dogma. Caitanya
Mahäprabhu's bhägavata-dharma, the Caitanya-caritämåta's author,
Kåñëadäsa Kaviräja Gosvämé, says, therefore, that caitanyera dayära
kathä karaha vicära. Vicära means you just try to understand the gift
of Lord Caitanya by logic, vicära. Don't follow blindly. Following
blindly something, that is not good. That will not stay. But one should
take everything with logic. But the servants of God, they put
everything in logic. SPL SB 6.2.1-5 CAL 71
So two parties, Yamadüta and the Bhagavad-dütä. So this human life
is the junction, which way to go, to the Yamadütas or to the Bhagavad
-dütäs. There is no three. Two alternative. In the Bible also it is said,
"Either you go to hell or go to heaven." Is it not? This is right.
Yamadüta means go to hell, and Bhagavad-dütä means go to
Vaikuëöha. This is the junction. …
Now make your selection. So long we are in the lower animal life,
nature is giving chance. Prakåteù kriyamäëäni [Bg. 3.27]. Then nature
brings you in the platform of human life, developed consciousness,
and you can take advantage of the çästra. Anädi bahirmukha kåñëa
bhuli gela, ataeva kåñëa veda puräëa karilä. Veda-Puräëa, why they
have been made? It is made for the human being. This is the chance.
Veda-Puräëa is not made for the cats and dogs. They are not
supposed to read Veda and Puräëas. Similarly, if the human being
does not take care of the Veda Puräëas, then he is no better than the
cats and dogs. Ataeva kåñëa veda puräëa karilä. To revive our Kåñëa
consciousness. Uttiñöhata jägrata präpta-varän nibodhata. …
Evaà te bhagavad-dütä yamadütäbhibhäñitam, upadhärya. They
listened to the words of Yamadüta very carefully, upadhärya, not that
haphazardously they heard, no. …
So we should be very careful to stick to Kåñëa consciousness
without being agitated or deviated in any circumstances of life. Then
we will not be liable to the punishment of Yamadäta. That is theincident
happening here. Slightly he became Kåñëa conscious at the
end of life and chanted "Näräyaëa"—immediately the Viñëu, Bhagavad
-düta came: "Oh, he has chanted Hare Kåñëa mantra. That's all right.
Let him take back home, back to Godhead." SPL SB 6.2.1 VRN 75
6.2.2
Now, he is regretting that "If the court is contaminated..." Court,
everyone goes to the court to receive justice. But if the court is itself
polluted, then how people will live? That has become the practice in
the Kali-yuga. Anardhyena nyäya-rahitam.(?) In Kali-yuga, if you have
no money, then you will not be able to get justice. Anardhyena nyäya-
rahitam. As soon as you go to the court, immediately you'll have to
appoint a pleader and pay him at least seventy-five rupees and then
stamp duty, this and that, so many things—then bribe. Then bribe.
You give bribe to this man, you give bribe to that man. Suppose you
actually want some money from somebody. He has taken money, he
is not paying, or something else. So you have to push good money
after bad money. So money which is due from others—he is not
paying—that has become a bad money. Good money means which is
in your hand. That is good money. And if you are simply speculating
that "I shall get this money from that person. I shall get this money
from...," that is bad money. So there is an English proverb, perhaps
you know all, "To push good money after bad money." So therefore
sometimes intelligent persons, they do not go to the court because
he knows that money which is not being paid... Before entering into
agreement you should be very clever so that your money may not be
bad money which you are advancing. But if somehow or other it has
become bad money, don't try to put good money. Let that bad money
go to hell. So better nowadays not to go to the court as far as
possible. But you should deal with people in such a way... Just like I
was advising you, just find out a respectable transporter, because the
time is very bad. Otherwise it will become a bad money. You go for
cheap thing, that "He will carry my goods free," but he will throw it
away. Somebody will take away. Then your whole profit is gone. You
should be very careful. And if you have to go to court, then it is stillmore
bad. You see?
So we have to be very careful. The age is very bad, the Kali-yuga. You
are experiencing. We have to simply take shelter of Kåñëa and always
cry,
kåñëa, kåñëa, kåñëa, kåñëa, kåñëa, kåñëa, kåñëa, he! …
"If the people who are administering justice, they become irreligious,
impious, oh, how troublesome situation!" is the first acclamation.
Then he says, SPL SB 6.2.1-5 CAL 71
So this material world is for Yamaduta, and the spiritual world is for
Viñëudüta. We have discussed all these points. So in the material
world, more or less, we are susceptible for being punished by the
Yamadütas or Yamaräja, not all. Who are punishable? They are
nondevotees, those who are sinful. So anyone who is not following
the principles of religion, they are to be punished, because the human
form of life is meant for executing religion. Not the animals.
So if we do not follow religious principle, then we are punishable. You
cannot escape. Exactly if you do not follow the state laws, then you
are punishable, criminal. Similarly the original law or original
controller, the original king is Kåñëa, Viñëu. Na te viduù svärtha-gatià
hi viñëum [SB 7.5.31]. These rascals, those who manufacture religion,
they do not know that religion can be given by Viñëu, and we have to
satisfy Viñëu. Therefore there is varëäçrama-dharma: four varëas and
four äçramas. The brähmaëa, kñatriya, vaiçya, çüdra, and
brahmacäré, gåhastha, vänaprastha, and sannyäsa. This is the
conception of human civilization, Aryan civilization. There are Aryans
and non-Aryans. Aryan means who follow the varëäçrama-dharma.
They are Aryans. In India they were following strictly this varëäçrama-
dharma; therefore they were Aryans. Not now, formerly they were.
Why? By the varëäçrama-dharma one can please the Supreme Lord
Viñëu….
But what is the aim of life? Aim of life is to satisfy the Viñëu, Lord
Viñëu. But they do not know it. Na te viduù svärtha-gatià hi viñëuà
duräçayä ye bahir-artha-mäninaù [SB 7.5.31]. At least at the present
moment, nobody knows that he has to satisfy the Supreme Lord. Thatis the
aim of life. He does not know. He does not know even what is
God. Just like animal. The animal does not know what is God. They
are making research what is God, the theosophists, the theologists,
making research. God is canvassing, "Here I am." Kåñëa, He comes.
Yadä yadä hi dharmasya glänir bhavati, tadätmänaà såjämi [Bg. 4.7].
When these rascals forget what is God, He comes. And still, they are
making research. He is acting as God; He is instructing as God; He is
accepted by the äcäryas as God; still, these rascals are searching out
God. This is their position. Why you are searching out? Here is God.
God says, ahaà sarvasya prabhavaù mattaà sarvaà pravartate [Bg.
10.8], aham ädir hi devänäà maharñéëäà sa saptasaù [Bg 10.2]. And
still you are searching God? That is the folly. Even God comes before
you, and if you are demon, then you cannot understand what is God.
Therefore we have to follow the äcäryas. We are ignorant. To become
ignorant is not any fault. But when the ignorant thinks that he knows
everything, then he's fault. Therefore the ignorant people are advised
in the Vedas, tad-vijïänärthaà sa gurum eväbhigacchet çrotriyaà
brahma-niñöham [MU 1.2.12]. "So I am ignorant, I am fool, I am
rascals. I shall remain like that"? No, that is not human life; that is
animal life. Animal is also ignorant. A dog, he cannot go to a guru.
That is not possible. But a human being, he must. Abhigacchet…
Formerly the king was responsible, responsible king. Responsible
government means responsible king. So what is the responsibility of
the king? The responsibility that all the citizens, all the inhabitants of
the state, they should live very comfortably and develop Kåñëa
consciousness. This is the responsibility of the king. He has to see
that everyone is free from anxiety, everyone is feeling secure,
everyone has no disease, no mental anxiety, and in peaceful condition
they are executing bhägavata-dharma. That is real dharma,
bhägavata-dharma. Bhägavata-dharma means to understand the
science of God. …
So this man deviated from bhägavata-dharma. Therefore he was to
be arrested by the Yamadütas for purification. That was his external
affair. But by chance, by the grace of the Lord, at the time of his death
he chanted "Näräyaëa," not exactly meaning the Supreme LordNäräyaëa, but
his son's name was Näräyaëa. He was thinking that "I
am being dragged by the Yamadüta. So my son will save me."
Therefore he exclaimed, "Näräyaëa, please save me." So he meant his
son, but Näräyaëa, actual Näräyaëa, heard it—"O Näräyaëa, please
save me." This is the... Näräyaëa is so kind that although the name of
Näräyaëa was called by Ajämila, meaning his son, still, because he
has chanted the name, holy name of Näräyaëa, it was immediately
taken seriously by Lord Näräyaëa, and His order-carriers, the
Viñëudütas, were sent to save this man. Svalpam apy asya
dharmasya träyate mahato bhayät.
So this process of Kåñëa consciousness is so nice that svalpam apy
asya dharmasya, even slightly executed in due time... Because the
process is we are educating people to chant Hare Kåñëa to practice,
so in due time, Hare Kåñëa at the time of death especially, if we can
chant this holy name of God, Hare Kåñëa, then our life is successful.
So unless we practice, how it will be possible to chant at the time of
death? Because at the time of death the whole system, anatomical-
physiological system, becomes disturbed, in bewilderedness, in
coma, in unconsciousness. But still, if one has practiced, there is
possibility of chanting the holy name of the Lord, Hare Kåñëa,
Näräyaëa. Then that is success of life. In a Bengali there is a proverb,
bhajana kara sädhana kara mürti jänle haya(?), that "Whatever you
are executing as a bhajana, sädhana, that's all right, but it will be
tested at the time of your death." It will be test. Just like a parrot is
chanting, "Hare Kåñëa, Hare Kåñëa," but when some cat comes in,
"Kaw, kaw, kaw." No. Then missing. So parrot life will not help you.
You must be really chanting without any offense. Then it is possibility
that at the time of death…
The best guarantee is that you execute Kåñëa consciousness, chant
Hare Kåñëa mantra constantly, remain pure by following the
regulative principles, and satataà kértayanto mäà yatantaç ca dåòha-
vratäù [Bg. 9.14]. Then everything is assured, and your life is
successful. …
Just see how Kåñëa, Näräyaëa, is so kind that because he feelingly
chanted at the time of his death, "O Näräyaëa, please come and saveme..."
But he was meaning his son. But Kåñëa did not take that. Just
like Pütanä. Pütanä wanted to kill Kåñëa. That was his (her) plan. But
Kåñëa, because He sucked the breast of Pütanä, He took him (her) as
His mother. This is Kåñëa. Kåñëa never takes the bad side. Kåñëa
takes always the bright side. Pütanä, although she came to cheat
Kåñëa, but how Kåñëa will cheat? Kåñëa thought that "I have sucked
her breast, so she is My mother. She should go to the same place
where Yaçodämayi is going." This is Kåñëa.
So we should always remember that Kåñëa is very, very kind, and a
slight devotional service to Him will please Him, and therefore He is
begging, patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati [Bg.
9.26]. What you will give to Kåñëa? He is self-sufficient. But if you
give something to Kåñëa, your life becomes successful. SPL SB 6.2.2
VRN 75
No, he never did. He was affectionate to his youngest son, whose
name was Näräyaëa. So, very much affectionate, youngest son—
"Näräyaëa, please come here. Take your food. Please drink this milk.
Come here. Sit down"—so he was addressing Näräyaëa, his son, but it
was taken into account by Näräyaëa. Therefore it is the system in
Hindu families to keep children's name as Näräyaëa däsa, Kåñëa
däsa, Govardhana däsa, so that one may be able to chant the holy
name of the Lord somehow or other. This is the way. So that is the
example of Ajämila. Simply by loving his son of the name Näräyaëa,
his account was credited in so many times.
So these Yamadüta, they did not know. So they came to arrest him.
But Viñëudüta came to save him: "No, no. He is no more sinful. He is
free from all sinful life. Don't do injustice." So for They are regretting
that aho kañöaà dharma-dåçäm adharmaù spåçate sabhäm. "Justice
must be done very nicely." Prajänäà pitaro ye ca çästäraù sädhavaù
samäù. Prajänäm, children, or the citizens, prajä Prajä means who
has taken birth, national. Prajänäà pitaro. Pitaro means father or
anyone who takes the care of the children or the citizen like father.
The government or the king—formerly there was king, now
government—their position is just like father. As the father's duty is tosee
that the children, the son, is raised very nicely so that in future he
may be very happy. This is the duty of the father, to see, not that
simply to feed him and make him fatty. SPL SB 6.2.3 VRN 75
6.2.3
"The citizens, they are just like innocent children, and the government
is to be supposed as the father. So small children, they are
completely dependent on father with full faith: 'My father is there. My
mother is there.' And if the father and mother become contaminated,
then where is the position of the children?" If the whole government is
polluted, then what is the position of the citizens? Just see. There is
so-called government, millions of rupees they are spending and
taking salary, government house, but the prajä, they have no security
for their life income. Just see the position. So that is said here.
Prajänäà pitaro ye ca çästäraù sädhavaù samäù. How impartial they
should be, how competent they should be to give protection to the
citizens. And if they are polluted, if they are incapable and such
government is there, then it is just like... Yadi syät teñu vaiñamyaà
kaà yänti çaraëaà prajäù. Then what is the condition of the citizens?
Where they will go for protection?
That is the position now. This is called Kali-yuga. They have no other
shelter. Now, these people are so frightened of their life and property;
still, they cannot go to the... But it will happen in this age. Äcchinna-
dära-draviëä gacchanti giri-känanam. Due to this rascal government
people will be so much embarrassed that äcchinna-dära-draviëäù:
they will be separated from their wife, children, and money, and they
will go to the forest. This will happen. They will go to the forest.
Nobody wants to leave the company of wife, children, and property,
but people will be forced. Just like we have seen already in the time
of partition, the Muslims and Hindus. The Hindus were going away,
and the Muslims were also going away. Nobody was happy, but the
partition was made, and this was accepted as India's independence.
This is called mäyä. They are going to be more dependent, more and
more, and still, it was accepted as independence. SPL SB 6.2.1-5 CAL
71So about this Ajämila, these Yamadütas, they came to take him away
to Yamaräja, but the Viñëudütas said, "No. He is not to be taken away.
He is now cleansed of all sinful activities. You do not know that;
therefore you are not giving him justice." So yaträdaëòyeñv apäpeñu
daëòo yair dhriyate våthä: "One who is not punishable, if he is
punished, that is injustice. So you should not take him away. He is not
punishable." Yamaräja is there for punishing the sinful men. So all of
them are not sinful. There are many pious men. Sinful men, they are
of small number. So one must be very cognizant of justice. Just like
in the prison house the number of prisoners are not greater than the
number of free persons. That is natural. Although this material world
is mixed—sinful men and pious men—still, at least formerly, there
were sinful men, less. …
So at the end of the Kali-yuga people will be so sinful that... It is
already becoming. Only five thousand years we have passed, and the
number of sinful men is already greater—three-fourth's sinful men,
one-fourth pious men—and it will increase, and gradually it will
become zero….
But this Ajämila was cleansed of all sinful activity because at the time
of his death he chanted the holy name of Näräyaëa. That's a fact.
When we chant the holy name of Näräyaëa, Kåñëa, Räma, the holy
name of God, we immediately become free from all sinful reaction.
That's a fact. It is said, eka hari-näma yata päpa hare, päpi haya tata
para kari bare nare(?). This is statement of çästra: "By once chanting
the holy name of the Lord, you become free from all sinful reaction of
life." That's a fact. But the difficulty is that we become free; again we
commit sinful life. That is the... Otherwise one chanting in life is
sufficient. But that we do not do. We chant and again do the sinful
activities. Nämnad baläd yasya hi päpa-buddhiù. This is the greatest
offense, that "I am chanting Hare Kåñëa; therefore I can continue to
commit sinful activities. It will be adjusted. Balance will be zero." No.
This is the greatest offense. Greatest offense. Nämnad baläd. Out of
ten offenses, this is the greatest offense. Nämnad baläd yasya hi
päpa-buddhiù. So this should not be done.So Ajämila did not do that. He
was sinful, but he never utilized Kåñëa
to counteract his sinful life. Aparädha-çünya, without any offense—
that was his qualification. He did not know what is the value of
chanting the holy name. He... Fallen down, he became a rogue, rascal.
That's all right. But he never utilized the chanting of name for
counteracting his sinful activities. SPL SB 6.2.3 VRN 75
6.2.4
If the head..., the heads of the society, whatever they do, general
people follow them. Yad yad äcarati çreyän. Çreyän means the
leading personality. Yad yad äcarati çreyän itaras tat tad éhate. And
the general public, they follow them. Sa yat pramäëaà kurute. What
the leaders accept as good, the general public they also accept so. Sa
yat pramäëaà kurute lokas tad anuvartate. Pitaraù. Pitå iva pälakaù.
Now, here the government or the king is compared with the father.
That is the position of father. Just like a father will never tolerate the
killing of his child before him. He will give his own life. He will try to
attack that person who has killed his child and give his own life: "I do
not like to live." That is the position of government. But they are
silent. They're silent. This is Kali-yuga. Sa yat pramäëaà kurute lokas
tad anuvartate. SPL SB 6.2.1-5 CAL 71
Very important verse. Ideal class of men therefore needed in the
society. Therefore Vedic society is divided—ideal men: the
brähmaëas. Brähmaëa, kñatriya, vaiçya, çüdra. The brähmaëa, the
saintly person, the sannyäsé, the räjarñi. This is required. Imaà
räjarñayo viduù [Bg. 4.2]. In the Bhagavad-gétä it is said that the
Bhagavad-gétä was taught to the räjarñi, not to the third-class men.
Räjarñi, räja and åñi at the same time. Although king, but they were
saintly king, just like Mahäräja Yudhiñöhira, the ideal king. Bhagavän,
Rämacandra, the ideal king, ideal king, so ideal that because some
citizen criticized that "Lord Rämacandara, King Rämacandra, has
accepted His wife who was kidnapped by Rävaëa," and he was a low-
class man, washerman, and still, the king, Lord Rämacandra, thought
that "My citizens are criticizing Me." Immediately He separatedLakñmé-
devi, Sétä. This is ideal king, no criticism from the citizen,
even Lord Rämacandra. This is called räjarñi….
So long Mahäräja Parékñit was there, there was no influence of Kali-
yuga. So after all, the age has come. It is ordained. So Parékñit
Mahäräja was cursed by a brähmaëa to die within seven days, and
after his death the Kali-yuga spreaded its influence. And now, by the
advancement of ages, you will find these four places in every home.
This is Illicit sex, and intoxication, gambling and meat-eating—this is
Kali-yuga.
So the king was very strict not to allow these things. The people were
following. Yad yad äcarati çreyän. The king was strict; the
government was strict. Therefore people were following. So these
sinful activities of the whole world can be stopped immediately if the
government is strong. But the government members, they are
themself, they are victims of Kali-yuga, so how they can stop it? Some
big, big politician, when they enjoy, they bring naked girls and
drinking, and this is their standard of enjoyment. So how you can
expect good government? It is not possible. Why they should be
bothering about people's happiness? They want to occupy big, big
ministerial post to enjoy their life. Therefore the position of the whole
world is so deteriorated because there is no ideal man. …
Therefore, at the present moment it is a great necessity to have some
ideal men. Yad yad äcarati çreyän. Therefore we are endeavoring to
create some ideal men, Kåñëa conscious men, their character, their
behavior, their ideal aim of life. So those who have taken to Kåñëa
consciousness seriously, they should be ideal men. The society will
be benefited at least by seeing their behavior. And Caitanya
Mahäprabhu has taught us, äpani äcari prabhu jéveri çikñäya. If you
don't behave yourself as an ideal man, you cannot preach. Your
preaching will not be successful. Äpani äcari prabhu jéveri çikñäya.
Because the nature's law is that ordinary men, they follow the ideal….
So we have taken this Bhägavatam. We should be very, very careful to
become first-class men so that others will follow. Sa yat pramäëaà
kurute. If you become a first-class man, sa yat pramäëam, whatever
you will do, lokas tad anuvartate, people will follow, naturally. Lokastad
anuvartate. Unfortunately nowadays first-class man means kill
Kåñëa. This is first-class man. All these so-called rascal scholars of
Bhagavad-gétä, their only business is how to kill Kåñëa, pounce Him,
(Kamsa?), as Kamsa was planning how to kill Kåñëa….
Yes. If you think of Kåñëa adversely, how to kill this Kåñëa
consciousness movement... Of course, Kåñëa is so nice that even if
you think of Kåñëa adversely, because you'll chant "Kåñëa, Kåñëa,"
you will get benefit. Kåñëa is so nice. Because you are chanting
unconsciously... Just like there were so many propaganda in
Germany, "The Hare Kåñëa people are so bad." But every paper
chanted Hare Kåñëa. "Hare Kåñëa movement is bad," but in the
beginning, "Hare Kåñëa." So therefore, in spite of their propaganda,
we are existing there. We are existing. We have come out triumphant.
They could not do anything.
So the Hare Kåñëa movement is so strong, and indirectly, directly, or
some way or other, if you chant Hare Kåñëa, you become benefited. It
is so. So if you neglectfully chant Hare Kåñëa you become so
benefited, then how much you will be benefited if you carefully chant
Hare Kåñëa. That should be the ideal. …
Even big, big political leaders, they'll say, "We don't believe in Kåñëa,
there was a person as Kåñëa living ever." So people are being misled.
Lokas tad anuvartate. He has taken the position of çreyän, big leader,
big scholar, and he is decrying Kåñëa. So what people will do? They
are helpless. They will give, "Oh, Mr. such and such said it is fiction.
Kåñëa is imagination." This is going on. In Våndävana you'll find so
many big, big Mäyävädés. They're explaining that this Kåñëa concept
is an imagination, and people are thronged together to hear him, in
Våndävana, and what to speak of other places. So this is the position
of the world, and they are suffering and they will continue to suffer.
Nature will punish them. Yamaräja will take them. That is their next
life. So you try to save them. This is Kåñëa consciousness
movement. SPL SB 6.2.4 VRN 75
6.2.5-6Just like if you put your head on some friend's lap and you sleep very
nicely without any care, but the man on whose lap you are putting
your head, if he is ungrateful—he is not faithful; he wants to cut your
throat—then what is your position? This is going on.
So it is very nice discussion, very well, by the bhagavad-dütas. These
are the speeches of the bhagavad-düta, not of the mäyä's düta. Mäyä-
düta will say, "Oh, this is all right. This is all right." But this is the
speech of the bhagavad-düta. Try to understand. SPL SB 6.2.1-5 CAL
71
6.2.5-6
Just like a child is sleeping on the lap of his mother, feeling secure,
completely secure, that "I am on the lap of my mother..." Naturally a
child, when it is on the lap of it's mother, he is quite comfortable,
silent, feeling very secure. So in that position if the mother kills the
child... It is like that, that prajä and the king... The prajäs... Prajä
means the citizens, subjects. They should be feeling so much secure
that "We are under good government. There is no disturbance." Just
like during the government of Mahäräja Yudhiñöhira, they were so
secure that even they had no very much anxieties. "Our king is there."
The world is full of anxieties, miseries, and difficulties. So the good
government means when the subjects, citizens, feel secure from all
such things. …
So here it is, the same thing said, that yasyäìke çira ädhäya lokaù
svapiti nirvåtaù. The child is sleeping in the womb of the mother, and
the mother is killing. Then where to take shelter? Similarly, this
example is that "This Ajämila, he might have committed some sins
without knowledge. Now he is no more sinful because he has
chanted the holy name of Näräyaëa, and he is not to be punished."
That is the purpose of the Viñëudüta. "So why you are dragging him,
trying to take him to Yamaräja to punish him? You do not know that
he is innocent. We have to..." The real purpose is that everyone... We
commit sinful activities on account of ignorance. Therefore the best
humanitarian work is to give knowledge to the humanity, not that one
is suffering for want of food and... If I give some food, that is goodwork, but
that is not sufficient. I may give food; that's all right. You
give. We also give prasädam free. But that does not mean simply by
giving prasädam, we are silent. We give knowledge also. This is
Kåñëa consciousness movement. Food, automatically you have to
give. That is... There is no prohibition. But at the same time:
knowledge. Without knowledge-giving, if he remains ignorant... Just
like the same example. If you have got some children, if you don't
give them education, simply feed them, that is not your proper duty.
You must give knowledge.
Kåñëa consciousness movement is therefore giving them knowledge.
The first knowledge is that we are trying to convince everyone,
following the footprints of Lord Kåñëa, as He wanted to convince in
the very beginning, that dehino 'smin yathä dehe kaumäraà yauvanaà
jarä [Bg. 2.13]. This is the first knowledge. One should know that he is
not this body. He is spirit soul, different from this body. He is living
within this body. This is called knowledge. And at the same time, he
should be supplied the necessities of the body. Yäväd artha-
prayojanaà. …
So it is the duty of guru, it is the duty of father, it is the duty of the
government, it is the duty of the elderly relative to educate everyone.
This is human life, not that simply eating like dog and dancing like
dog. This is not human civilization. So sa kathaà nyarpitätmänaà kåta
-maitram acetanam. If I think that "My spiritual master is here. He will
save me," and if I do not train him how to save them, then what is the
use of having such spiritual master? What is the use of having such
father? And what is the use of such government? SPL SB 6.2.5-6 VRN
75
6.2.7
The charge of Viñëudütas for the Yamadüta was that they did not
know whom to arrest and whom not to arrest. Therefore he was
criticizing. Yamaräja is meant for arresting the criminals, sinful
persons. But these Yamadütas came to arrest Ajämila, who was
already relieved from all sinful actions simply by chanting "Näräyaëa."
That was not known to them. So in order to criticize them, that "Youdo not
know where to go and where not to go," they described in so
many ways. Now they are positively saying that ayaà hi kåta-nirveço
janma-koöy-aàhasäm api: "Even though he committed sinful activity
for millions of years, he is now free." Ayaà hi kåta-nirveçaù: "He has
completely counteracted all those sinful activities." How? Yad
vyäjahära vivaço näma svasty-ayanaà hareù. So vivaçaù: "Somehow
or other, he has chanted the holy name of Hari." Asya päpena daëòe
kim artham akroça kriyate taträhur ayaà hriyate:(?) (commentary)
"Why you are attempting to arrest this person as criminal?"
Yamadüta, yad yada vivaçi 'pi harer näma vyäjahära uccaritavan:(?)
"There was no intention of chanting the holy name of Hari, but even
though consciously or unconsciously he has chanted the holy name
of Hari, therefore he is now free."
Now, we have to note this important thing, that the powerful hari-
näma is so strong that even one unconsciously or conscious...
Sometimes they imitate: "Hare Kåñëa." They have no intention to
chant the holy name of Kåñëa, but they imitate or criticize, "Hare
Kåñëa." That has also effect. That has also effect. Just like the
Muhammadans during Caitanya Mahäprabhu's time, they sometimes
used to criticize, "These Hindus are chanting Hare Kåñëa." So they
were imitating. So gradually they also became devotees. Yad
vyäjahära vivaço näma svasty-ayanaà hareù. Vivaçi 'pi harer näma
vyäjahära uccaritavan na kevalam präyaçcitta. Mätram harer näma
api tu svasty-ayanaà makara-sädhanam api.(?) So Çrédhara Svämé
says that "This chanting of holy name of Näräyaëa, Hari, is not only
counteracting his all sinful reactions, but he is now eligible to become
liberated and being transferred to the spiritual world. Not only he has
been freed from, but there is a reward for it." You see? Eka hari-näme
yata päpa hare, päpé haya tata päpa karibäre nare.(?) A sinful man is
very expert in committing sinful activities, but here is a statement that
the holy name of Hari is so powerful that even an expert criminal
cannot commit as much sinful activity as by once chanting the holy
name of Hari, it can be counteracted. He is unable. The expert
criminal is very advanced in committing sinful life, but çästra says
that he cannot commit so many sinful life. The one chanting of HareKåñëa
mantra is so powerful.
So one may be not bewildered. They may criticize that it's too much,
but it is not too much. It is actual fact. Actual fact. That is aparädha.
One who thinks like that, that hari-näma has not so much power that
it can counteract, they are offender. For them it is not possible. But
one who believes in the words of the çästras, as it is stated here, for
him it is actually effective. Artha-väda. Out of ten offenses, artha-
väda, one who comments like that, that is artha-väda, and that is
offense. So those who are cultivating this chanting of Hare Kåñëa
mantra, they should have firm faith in the statement of the çästras
that chanting of harer näma is so powerful. SPL 6.2.5-8 CAL 71
So the order carriers of Lord Viñëu, Viñëudüta, declared that "This
man, although he was very sinful, but now he is cleared of all sinful
reaction. He is now clean." How he is clean? Yad vyäjahära: "He has
uttered the name of Näräyaëa," yad vyäjahära vivaço, "not any
artificially, but automatically," vivaçaù, näma, "the holy name." Svasty-
ayanam: "To chant the holy name of the Lord means to achieve all
auspicity." Hare.
Now, this name, hare... Sometimes the Mäyävädés, they say that any
name, either of Hari or any other demigod, is equal. No. That is not.
That is nämäparadha. If one thinks that the holy name of Hari is as
good as the name of other demigods, then it is nämäparadha. That is
not çuddha-näma. So people are being misguided in that way. But the
çästra does not say that. The çästra says, harer näma, harer näma
[Cc. Ädi 17.21], the holy name of Hari, Kåñëa, Viñëu, Viñëu-tattva. Hari
means Viñëu-tattva. There are... Tattva is manifested in different
ways: Viñëu-tattva, Viñëu-çakti-tattva, jéva-tattva, like that. So çästra
says that harer näma, Viñëu-tattva. Viñëu... Of course, Lord Viñëu has
several thousands of names according to His different activities:
Viñëu, Näräyaëa, Hari, Govinda, Mädhava, many names. So any name
of the Supreme Personality of Godhead Hari... Harer näma harer
näma harer näma. The çästra reminding us three times. Just like we
stress upon something that "Do this! Do this! Do this!" Thrice. So
therefore it is said three times, harer näma harer näma harer näma,so that he
may not forget. He may not be misguided by the so-called
Mäyävädés that any name... No. Harer näma, three times. Harer
näma harer näma harer näma eva [Cc. Ädi 17.21], again eva. Then
again three times: kalau nästy eva nästy eva nästy eva gatir anyathä.
You cannot deviate from this process. There is no other alternative
process. You cannot say that "I will be liberated by this process or
that process," no. Because it is Kali-yuga, any other process will not
be successful. You adopt any process; ultimately you have to come
to this process, bhakti-yoga. You can work on karma-yoga. You can
work on jïäna-yoga. You can work on haöha-yoga. There are different
yogas. Yoga means how to connect with the Supreme. Yoga means
connection, and viyoga means distraction. We know, anyone who
knows mathematics, yoga. Yoga means addition, and subtraction,
viyoga. So at the present moment, in our conditional stage, we are
separated. Not exactly separated, but we have forgotten. We have
forgotten our relationship with the Supreme Personality of Godhead.
So we have to connect it again. That is called yoga. Because we are
now disconnected somehow or other, now we have to connect it
again.
So any yoga system means an endeavor to connect our relationship
with the Supreme Lord. That is called yoga. So someone is trying to
make the connection—karma-yoga. Someone is trying by jïäna-yoga.
Someone is trying haöha-yoga. But the real aim is bhakti-yoga….
So this conclusion, that "Let me surrender... Kåñëa is asking me.
Kåñëa, the Supreme Personality of Godhead, the ultimate Absolute
Truth, He is asking me to surrender. Why shall I delay? Let me
surrender," this is intelligence. Jïänavän. So those who are intelligent,
they will take immediately. It is explained in the Caitanya-caritämåta,
'çraddhä'-çabde viçväsa sudåòha niçcaya
kåñëe bhakti kaile sarva karma kåta haya
This is the real çraddhä, faith. What is that faith? Çraddhä çabde
viçväsa. Faith means strong faith, not flickering faith, viçväsa, "to
believe." What is that viçväsa? Çraddhä çabde viçväsa sudåòha
niçcaya: very firm faith and with surety. Surety must be because
Kåñëa, the Supreme Personality of Godhead, says that "You surrenderunto
Me, and I shall give you protection from all sinful reaction." He is
assuring. Then why we shall doubt? Because we are doubting Kåñëa,
that is the defect, that Kåñëa says; "It may be or may not be," doubt.
That is called doubt. Kåñëa says in many places, asaàçaya: "Don't
doubt what I say. Accept it." Man-manä bhava mad-bhakto mad-yäjé
mäà namaskuru mam evaiñyasi asaàçayaù: [Bg. 18.65] "You do this,
and without any doubt, rest assured, you will come to Me." In another
place Kåñëa said, mayy äsakta-manäù pärtha yogaà yuïjan mad-
äçrayaù, asaàçayam. Again asaàçayam. Asaàçayaà samagraà mäà
yathä jïäsyasi tac chåëu [Bg. 7.1].
So it is our misfortune that we become doubtful about Kåñëa. This is
our misfortune. Otherwise, to become liberated, to go back to home,
back to Godhead, very easy thing—provided we accept the Kåñëa's
version as it is, without any change. It is very easy. Kåñëa, when He
comes personally, He comes to bestow the mercy to the fallen souls,
and He speaks very clearly that mattaù parataraà nänyat kiïcid asti
dhanaïjaya: [Bg. 7.7] "There is no more better positive truth than
Myself." But we don't believe. That is the misfortune.
But this man, although he did not know what he is doing, but very
faithfully he chanted, vivaçaù, vivaçaù, without any hesitation.
Vivaçaù. Vivaçaù means being forced. He was forced to chant. So
yena tena prakäreëa. If you chant without any committing any
offense the holy name of the Lord, then you become liberated. This is
the purpose of this Ajämila upäkhyäna. Ayaà hi kåta-nirveñaù.
Nirveña means atonement….
So anyway, this Ajämila is kåta-nirveña. The Viñëudüta informed to
the Yamadüta that "You cannot touch him anymore. He is now pure."
Kåta-nirveña. Kåta-nirveña. Then the next question is... The Yamadüta
may say that "How he has become kåta-nirveña? He is so sinful that
there is no limit of his sinful activities, and you say that it is clear
immediately?" And therefore he says, janma-koöy-aàhaäm api: "Not
only one life's sinful activity, but many, many crores of births' sinful
activities." So we do not know how many births we had previously,but from
the çästra we understand crores, many millions of times, we
had to take birth. Therefore it is used, janma koöi: not one birth or two
birth or second birth or fifth birth. So unless we come to Kåñëa
consciousness, this repetition of birth and death will continue.
Therefore it is said janma koöi... We are passing through many forms
of different forms of life. We are creating one family, that "I belong to
this family." But what about my other families? Because janma koöi,
in every family, when I enter, there must be father and mother and
family members. So which family I am especially concerned? That is
our ignorance. We become interested in the particular family where
we are at present. But we do not know that in the past we had to pass
through many hundreds and millions of families. So which family is
correct? And again, if I do not correct myself at the present moment, I
have to go through many millions of families until we come to the
point: väsudevaù sarvam iti sa mahätmä sudurlabhaù [Bg. 7.19]. This
is the point.
So this väsudevaù sarvam iti [Bg. 7.19], we are distributing on the
order of Çré Caitanya Mahäprabhu. People may take that Kåñëa
consciousness movement means that we are preaching väsudevaù
sarvam iti [Bg. 7.19]—no compromise, only Vasudeva, Kåñëa. Oà
namo bhagavate väsudeväya. This is Kåñëa consciousness
movement. If people can take it without any hesitation... As Kåñëa
says, mä çucaù: "Don't be worried." Sarva-dharmän parityajya mäm
ekaà çaraëaà vraja [Bg. 18.66]. Kåñëa says Even out of sentiment we
take to Kåñëa consciousness, believing on the word of Kåñëa, out of
sentiment, still, we are benefited. Tyaktvä sva-dharmaà
caraëämbujaà hareù [SB 1.5.17]. It is said that if by sentiment one
takes to Kåñëa consciousness, tyaktvä sva-dharmam SPL SB 6.2.7
VRN 75
kåñëa-mantra haite habe saàsära-mocana
kåñëa-näma haite päbe kåñëera caraëa
[Éçvara Puré to Lord Caitanya]:
"'Simply by chanting the holy name of Kåñëa, one can obtain freedom
from material existence. Indeed, simply by chanting the Hare Kåñëamantra
one will be able to see the lotus feet of the Lord."
Çré Caitanya-caritämåta Ädi-lélä 7.73
tära madhye sarva-çreñöha näma-saìkértana
niraparädhe näma laile päya prema-dhana
[Lord Caitanya to Sanätana Gosvämé]: "Of the nine processes of
devotional service, the most important is to always chant the holy
name of the Lord. If one does so, avoiding the ten kinds of offenses,
one very easily obtains the most valuable love of Godhead."
Çré Caitanya-caritämåta Antya-lélä 4.71
kåñëa-ädi, ära yata sthävara-jaìgame
kåñëa-preme matta kare kåñëa-saìkértane
"The holy name of Kåñëa is so attractive that anyone who chants it—
including all living entities, moving and nonmoving, and even Lord
Kåñëa Himself—becomes imbued with love of Kåñëa. This is the
effect of chanting the Hare Kåñëa mahä-mantra."
Çré Caitanya-caritämåta Antya-lélä 3.268
anäyäse bhava-kñaya, kåñëera sevana
eka kåñëa-nämera phale päi eta dhana
"As a result of chanting the Hare Kåñëa mahä-mantra, one makes
such great advancement in spiritual life that simultaneously his
material existence terminates and he receives love of Godhead. The
holy name of Kåñëa is so powerful that by chanting even one name,
one very easily achieves these transcendental riches."
Çré Caitanya-caritämåta Ädi-lélä 8.28
6.2.8
Çrédhara Svämé is quoting from çästras that baddha parikaratvena
mokñaya gamanam pratiti småte, na kevalaà präyaçcittaà harer
näma api tu satyayana...(?) (etc.) This is a quotation from småti-
çästra, that sakåd uccaritaà yena hariti akñara-dvayam. If anyone
simply chants these two alphabets, ha, ri-hari—then baddha-parikaras
tena mokñaya gamanaà pratiti: "Although he is a conditioned soul, his
path for liberation is open." Yasya småtya ca nämoktvä tapa-yajïa-
kriyädiñu, nünaà taà pürëakaà yati sadyaù vande acyutam ity ädi-
vacanam.(?) There is another quotation, that yasya småtya ca moktvatapo-
yajïa-kriyädiñu. These are pious activities: austerity and
sacrifice, tapas, yajïa, and kriyä, pious activities. Everything is done
simply by chanting this Hare Kåñëa mantra. There is no need of doing
anything. Simply by chanting, one can achieve the result of japa, yajïa,
and other ritualistic performances prescribed in the Vedas. And this
is specially advised to the karma-käëòéyas, those who are very much
fond of performing ritualistic ceremony. For them this instruction is
specially meant, that if you chant simply Hare Kåñëa mantra without
any offense, then you'll get all the results of japa, yajïa, and other
ritualistic performances. SPL SB 6.2.5-8 Cal 71
Now, the question may be... The Viñëudüta asked the Yamadüta, "You
don't touch him. Don't try to take him away. He is now clean of all
sinful reaction. You cannot touch him." Yamadüta is meant for the
unclean, sinful men, not for the pious, clean men. Criminal
department is meant for the unclean, not for the honest gentlemen.
Similarly Yamaräja is meant for punishing the sinful men. So
apparently he was sinful man. He did everything. But the Viñëudüta
came to deliver him.
So the question is that "When this man became sinless?" So that
answer is given here, etenaiva: "This chanting of Näräyaëa, by this
process," eva, "indeed, he, also," aghonaù-agha means sinful"—asya,
"of this Ajämila," kåtaà syäd agha-niñkåtam, "he is now cleansed of all
sinful reaction." When he became? Yadä, "from that time." Yadä,
näräyaëa, " 'O Näräyaëa,' " äyeti, äyeti, " 'Come here please...' " He was
affectionate to his youngest son, little son, child. Generally father-
mother becomes very much attached. So this child was named
Näräyaëa. So constantly he was chanting, "Näräyaëa, please come
here."…
Prabhupäda: That's all right. "Näräyaëa, please come here. Take your
meal. Näräyaëa, please sit down here. Näräyaëa, take your meals,"
like that. So although he was addressing his son, he did not know that
this chanting of Näräyaëa is going to his credit, although he did not
know. This is called ajïäta-sukåti. He did not know what is the use of
chanting Näräyaëa, these four alphabet, catur-akñaram. But someway or
other, he was chanting.
So Näräyaëa is so kind that although he did not mean real Näräyaëa—
he was meaning his son—but the affection was there for Näräyaëa.
So Näräyaëa is so kind that consciously or unconsciously, if you
chant the holy name of the Lord, it goes to your credit. Just like
sometimes when you walk in the street, people say "Hare Kåñëa!" So
this is also going to their credit. When they offer their respect to a
Vaiñëava, that goes to their credit. When one comes in this temple,
offers his obeisances, it goes to their credit, because Kåñëa says,
man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg. 18.65].
So some way or other, with some purpose even it is so... Generally
people come with a purpose, that "I shall go to the temple, offer my
respect to the Deity, and I shall ask this benediction." That is also
good, even if he has come with a motive. So Näräyaëa or Kåñëa is so
kind. Kämäd bhayät lobhät... Or if one chants Näräyaëa name with
çuddha, then what to speak?
So this Kåñëa consciousness movement is so nice that even people
joke with us, "Hare Kåñëa," it goes to his credit, even joking. When this
Hare Kåñëa movement was started by Caitanya Mahäprabhu, at that
time India was under Pathan rule, Muhammadan kingdom. So the
constables, they were requested to "Arrest these chanters." The
brähmaëas, the smärta brähmaëas, because Caitanya Mahäprabhu
preached that "Simply by chanting Hare Kåñëa mantra you will be
liberated," so the smärta brähmaëas, they thought it very dangerous
because their profession will be lost. So they protested to the
magistrate, Muhammadan magistrate, Chand Kazi, that "This
Caitanya, the Nimäi Paëòit, He has inaugurated one movement that
'Simply by chanting one will become liberated.' This is not according
to our Hindu scripture. So you may be Muhammadan, but you are our
ruler. You should give us some protection. Otherwise this Nimäi
Paëòit will ruin our Hindu religion." This was the complaint. So after
all, he is the magistrate. He took some action, and he forbade through
the constables that "You cannot chant." Caitanya Mahäprabhu, when
He was informed by His followers that "We have been ordered by the
magistrate to stop..." Just like in foreign countries we are being
veryoccasionally arrested by the police, taken to the jail. So many
obstacles are there. But our students are so adamant, they don't stop.
They prefer to go to jail, but they will never stop. They are so much
determined. So this persecution of devotees, it is from the very
beginning. Prahläda Mahäräja, he was five-years-old boy, and he was
simply chanting "Näräyaëa." So his father became enemy, what to
speak of others, his father. He was atheist. He did not believe in God.
So he asked his son, "Why you are chanting 'Näräyaëa'?" "Näräyaëa is
God, the Supreme Lord." "Eh? Supreme Lord? I am Supreme Lord. You
chant my name." The boy will not hear. So there was enmity. He was
persecuted. So not in this age, devotees are supposed to be
persecuted all the time. Christ was crucified. So this is the position of
the devotee in the material world, that they become very easily enemy
of the demons. But the devotees are not afraid of the demons.
So the purport is that yadä näräyaëa äyeti jagäda catur-akñaram. So
Ajämila was benefited, although he did not know the distinction
between pious and impious activities on account of too much
attachment with this material world….
He did not know what is sinful and what is not sinful. But his only
credit was that he was chanting "Näräyaëa." He was chanting
"Näräyaëa." It does not mean knowingly we shall commit sinful
activities and chant "Näräyaëa." It is not meant, that. He did not know
what is sin, what is not sin, what is Näräyaëa, but circumstantially he
was doing all the sinful activities; at the same time he was chanting
"Näräyaëa." This is by accident. He did not know that "I am becoming
sinless by chanting Näräyaëa." He did not have that concept.
Knowingly... Nämnäd baläd yasya hi päpa-buddhiù. If somebody
chants the name of Näräyaëa knowingly, that "I am chanting the
name of Näräyaëa; therefore let me do, act some sinful activity," it will
be counteracted. They are very sinful. They are not excused. But he
was innocent. He did not know that what is the effect of sinful
activities, neither he knew what is sinful activity, neither he knew what
is Näräyaëa. Therefore it was going to his credit. The Viñëudüta
informed the Yamadüta that "He is already cleansed. Don't worry
about him," because he was chanting näräyaëäyeti. Näräyaëäyeti:"Näräyaëa,
my dear son, please come here." He was very much
attached. Yadä näräyaëeti jagäda. He uttered catur-akñaram, four
words, four alphabets only, catur-akñaram.
So Çréla Viçvanätha Cakravarté Öhäkura has given in this connection
many, many quotation from the çästra how one can become free
from all sinful reaction by chanting the holy name of the Lord,
importance of chanting the holy name. So we are also preaching the
same thing under the direction of higher authorities, Caitanya
Mahäprabhu.
harer näma harer näma harer näma iva kevalaà…
In this age people are generally, seventy-five or eighty percent or
ninety percent, they are all sinful. Mandäù sumanda-matayo manda-
bhägyä hy upadrutäù [SB 1.1.10]. This is the position of the people in
this age. They are mandäù, all bad, all bad. You cannot distinguish
who is bad and who is good. All bad and very slow. They do not know
what is the value of life, how to make this human form of life
successful. Mandäù. Just like we are chanting all over the whole
world that "Chant Hare Kåñëa mantra and you will be happy." Still,
they are not very much interested. Mandäù, slow: "All right, I shall do
it at the time of death. Now let me enjoy." Mandäù. And manda-
matayo. And if one is interested for spiritual advancement of life, he
will go to some rascal, some avatära, some yogi, some bluffer, some
magician, as spiritual salvation. Mandaù manda-matayo. Why they
are attracted by these rascals? Manda-bhägyä, unfortunate. Kåñëa
says directly, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg.
18.66]. They will not hear Kåñëa. They will hear these rascals, so-
called yogis, so-called avatäras, so-called mahätmäs. Manda-
bhägyäù. Therefore upadrutäù. They are always, constantly,
disturbed. This is the position.
So therefore this age, Kali-yuga, is the ocean of faulty things. Doña-
nidhi. Nidhi means ocean. And you will find... Just like unfathomed
water in the ocean, Pacific Ocean, similarly, this Kali-yuga is the
ocean of unfathomed sinful activities. Kalau doña-nidhe. But
Çukadeva Gosvämé said to Parékñit Mahäräja, kalau doña-nidhe
räjan hy asti eko mahän guëaù. In this age this ocean of faults, thereis a very
valuable thing. That is special concession to these fallen
souls of this age. Because Kåñëa is so kind, He is always anxious to
deliver us. Yadä yadä hi dharmasya glänir bhavati bhärata,
tadätmänaà såjämyaham [Bg. 4.7]. He is father. He is the seed-giving
father of all living entities. We are part and parcel of Kåñëa,
mamaiväàçaù. So He is very unhappy. Of course, He cannot be
unhappy. Änandamayo 'bhyäsät (Vedänta-sütra 1.1.12). But at least,
because we are His sons and we are rotting in this material world for
sense gratification, in this way He is very sorry. Therefore He comes
and teaches us, sarva-dharmän parityajya mäm: [Bg. 18.66] "You
rascal, why you are going here and there? Just surrender unto Me. I
will give you..." But still, the rascals will not take….
So either you chant Hare Kåñëa or Sétä-Räma, it is the same. And this
is the only way. This is only. There is no difficulty. So however your
condition may be fallen, take this instruction of the çästras and chant
Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare
Räma, Räma Räma, Hare Hare. SPL SB 6.2.8 VRN 75
6.2.9-10
Yamaräja is one of the appointed officers, mahäjanas. He's a
Vaiñëava, but his thankless task is that he has to punish all the sinful
activities. That is his position. Just like superintendent of police, he is
also a government officer, responsible officer, respectful servant of
the government, but the task is simply to chastise the sinful persons.
So if such person is required in ordinary government, why not a
similar personality in the government of the Supreme Person?
Because from the Vedänta-sütra we understand that everything that
we experience within this world, they are emanation from the
Absolute Truth. So this intelligence, that one person should be in
charge of the criminal department, has come from the Absolute
Truth. Otherwise there was no possibility. It is not an human
invention. We should always understand, whatever we experience
within this world, that is emanation from the Absolute Truth. As
Kåñëa says, ahaà sarvasya prabhavaù: [Bg. 10.8] "I am the original
source of everything that you experience."So the assistants of Yamaräja
charged that "This man was
throughout his whole life a sinful man. Therefore he is punishable
and we must take him to the Yamaräja." And the Viñëudütas
protested that "Even though he was sinful throughout his whole life,
because he once uttered the holy name of Näräyaëa some way or
other—it doesn't matter—therefore he is now free from all reaction of
sinful life." And he has spoken that there are different kinds of sinful
life, and he has described some of them. Stenaù. Stenaù means
stealing, thieves, burglars. They are very sinful. Stenaù; surä-paù,
drunkard, intoxicant, those who are addicted to intoxication. So
stealing and drinking, these are the honorable occupations of the
moralist. But they are condemned by the Yamaräja..., by the Viñëu...
Stenaù surä-po mitra-dhruk [SB 6.2.9]. One who is unfaithful to his
friends, mitra-dhruk; brahma-hä, one who has killed a brähmaëa or a
Vaiñëava, brahma-hä. And guru-talpa-gaù: and one who has
dishonored a spiritual master or teacher. Stré-räja-pitå-go-hantä, one
who has killed a woman, one who has killed a king, and one who has
killed a cow. These are all the severest type of sinful activities. Ye ca
pätakino 'pare. Some of the sinful activities are mentioned here. And
besides these sinful activities, there are other, many.
So the Viñëudütas say that "Even though one has committed so many
sinful activities, if at the..., if once he utters the holy name of
Näräyaëa, he becomes free immediately." That's a fact. It is not
exaggeration. A sinful man, someway or other, if he chants this Hare
Kåñëa mantra, he immediately becomes free from all reaction. But
the difficulty is that he commits again. That is nämäparädha, offense.
There are ten kinds of offenses. This is the severest offense, that
after being freed from all sinful reaction by chanting Hare Kåñëa
mantra, if he again commits the same sin, that is a grievous criminal
action. For ordinary man it may not be so severe, but one who is
chanting Hare Kåñëa mantra, if he takes advantage of this mantra,
that "Because I am chanting Hare Kåñëa mantra, even though I
commit some sin, I'll be free," he'll be free, but because he is offender
he will not achieve the ultimate goal of chanting Hare Kåñëa mantra.
Because he'll be freed, and again he'll commit—freed, again he'llcommit—in
this way there will be no chance of his liberation. But
don't think that by chanting Hare Kåñëa mantra one's sinful reactions
are counteracted. That is not exaggeration. That's a fact. The
difficulty is that one chants Hare Kåñëa mantra, again commits sin,
that is greatest sin. That is the greatest offense.
Sarveñäm apy aghavatäm idam eva suniñkåtam. Suniñkåtam. Näma-
vyäharaëaà viñëor yatas tad-viñayä matiù. Now, the Viñëudüta says,
sarveñäm apy aghavatäm. Aghavatäm means those who are sinful.
Agha means sin, and vatäm means who are possessors of sinful life.
Sarveñäm, "Of all kinds of sinful persons," sarveñäm apy aghavatäm
idam eva suniñkåtam, "this is the only process by which he can
become immediately freed from the reaction." Idam eva suniñkåtam.
What is that? Näma-vyäharaëam: "Simply chanting this mantra,"
vyäharaëa. Näma-vyäharaëaà viñëoù. Not that any other name. The
foolish persons, they say that "You chant any name, any name,"
sometimes demigods' names, sometimes his beloved's name. They
think that any name, chanting... Because the Mäyävädés, they think
that everyone is God—"Even the demigods, they are God. I am God.
You are God"—therefore they say that any name you chant and you
will be free. But that's not a fact. Here it is said clearly, vyäharaëaà
näma viñëoù: "Only the Supreme Personality of Godhead Viñëu's
name," viñëu-sahasra-näma. Caitanya Mahäprabhu therefore
recommends this. He recommends, not that He has manufactured.
He recommends the shastric injunction: harer näma harer näma
harer nämaiva kevalam [Cc. Ädi 17.21]. So the harer näma or viñëu-
näma or devotional service to Viñëu... Çravaëaà kértanaà viñëoù [SB
7.5.23]. You should always remember this, because sometimes
rascals mislead that "Any name." In Bengal it is very popular. There is
a party, they chant kälé-kértana. "Kälé, Kälé, Kälé," imitation. Or there
are so many so-called avatäras. There was another rascal, he added
his wife's name. Yes. And the rascal, foolish scholars also accepted.
Yes. "Haro kusuma, haro kusuma, kusuma kusuma, haro," like that.
The rascal's name was Haro, and his wife's name was Kusuma, so he
made a mantra, "haro kusuma, haro kusuma, kusuma kusuma, haro
haro." (laughter) And the rascal followers also accepted that this is...So this
is going on. A Mäyävädé philosophers, they are so dangerous
that they mislead their followers to the hell. Caitanya Mahäprabhu
has therefore strongly warned, mäyävädi-bhäñya çunile haya sarva-
näça: [Cc. Madhya 6.169] "If you attempt to hear some Mäyävädé
philosopher, then your life will be spoiled. Your path to devotional
service will be blocked, so don't try to hear a Mäyävädé." This is the
recommendation by Caitanya Mahäprabhu. So we should always
remember, when there is question of chanting the holy name, that
means Viñëu, not any other's name. Vyäharaëaà viñëor yatas tad-
viñayä matiù.
So there is advantage, a special advantage. What is that advantage?
Immediately you become freed from all sinful reaction by chanting
Viñëu's name, Hari's name, Hari's name, Kåñëa's name. And not, even
not immediately, that is the beginning of your spiritual life, because
without being freed from sinful reactionary life there is no possibility
of becoming a pure Vaiñëava. He may be a Vaiñëava, performing the
devotional service in the routine work, but if his behavior is not
sinless he is called kadäcära, suduräcära. Of course, this suduräcära,
if it happens accidentally without any consciousness... Sometimes
we commit some sinful activity without knowledge or due to my past
behavior. That accident, if one repents that "I should not have done
this, but I am so sinful that I have again committed this sin," so this
repentance will help him to be excused by the Supreme Lord. But if
one commits sinful life intentionally, that is not to be excused. That is
to be taken seriously.
Just like in this place, confluence of the river of Yamunä and Gaìgä,
one of the associates of Lord Caitanya committed suicide. You know,
Choöa Haridäsa. This Choöa Haridäsa was associate of Lord
Caitanya. He was daily singing kértana, and he was very nice singer.
So Caitanya Mahäprabhu liked him. He was one of the associates in
Puré. But somehow or other, he became inclined for sense
gratification. So Caitanya Mahäprabhu as Paramätmä could
understand, and He immediately asked His other associates, "Not to
allow this man to come before Me any more." So even Särvabhauma
Bhaööäcärya and other big, big, big guns of Caitanya
Mahäprabhu'sassociates, Rämänanda Räya, they requested that "This man is
Your
eternal servant. Somehow or other, he has committed this sin. So You
kindly excuse him." Caitanya Mahäprabhu was so much stern in this
respect that He immediately replied that "If you like Choöa Haridäsa,
better you remain with him. Let Me go away." So from that moment
nobody ventured to request again Caitanya Mahäprabhu to excuse
him. So when he was hopeless not to be excused by Caitanya
Mahäprabhu, he came here in this place, Prayäga, and in the
confluence of river Yamunä and Gaìgä he committed suicide. He
drowned himself. And Caitanya Mahäprabhu knew also this incident.
So after some time, when he died, say after some months, He simply
inquired, "Where is Choöa Haridäsa now?" So his other associates
replied, "Sir, You did not accept him, so he has committed suicide." So
Caitanya Mahäprabhu said, "Yes, this is very good. This is very good."
So vajräd api kaöhora. Caitanya Mahäprabhu was sometimes harder
than the stone, and sometimes He was softer than the flower. …
So without offense, without committing offense, if we regularly chant
this Hare Kåñëa mantra, then we remain freed from all sinful reaction
of life and our attachment for the Supreme Lord in devotional service
increases. Yatas tad-viñayä matiù. Brahma-vädibhiù. Brahma-vädé
means those who are very much fond of Vedic rituals, performances,
yajïas. There was an argument, conversation with Haridäsa Öhäkura
and a brähmaëa. The Haridäsa Öhäkura says that offenseless
chanting of the holy name of Lord, one not only becomes free, not
only he becomes brahma-bhüta [SB 4.30.20], but his love of Godhead
manifests. The dormant love of Godhead manifests and
automatically he is liberated. So that brähmaëa protested that "Don't
exaggerate your chanting in this way. One becomes liberated after
performing so much austerities, penances, and you say simply by
chanting Hare Kåñëa? This is too much exaggeration." So there was
argument, and the argument increased, and there was cursing also,
and Haridäsa Öhäkura was a little bit agitated, and the brähmaëa
became offender and he suffered. That incidence is described in the
Caitanya-caritämåta.So the first stage of chanting Hare Kåñëa mantra is full
of offenses. But if one sticks to the principle... Therefore we have to chant
regularly sixteen rounds at least. So even there are offenses, by simply
chanting and being repentant that "I have committed this offense
unnecessarily or without knowledge," so simply be repentant and go on
chanting. Then the stage will come. It is called nämäbhäsa. That is
offenseless, when there is no more offenses. That is called nämäbhäsa. At
nämäbhäsa stage one becomes liberated immediately. And when one is
liberated, if he goes on chanting—naturally he will go on chanting—then his
love of Kåñëa becomes manifest. These are the three stages of chanting:
chanting with offense, chanting as a liberated person and chanting in love of
God. There are three stage of chanting. The same thing, the example is just
like a mango, unripe mango, going on, changes. It is not that chanting brings
another thing as a result. No. The same thing becomes manifest in different
feature. Just like unripe mango, you taste in a different way; it is very sour.
But when it is ripened and it is fully ripened, the taste is changed. The taste
is now sweet. So in the beginning we may be very much reluctant in the
matter of chanting, but when you become liberated the chanting will be so
sweet that you cannot give up. Just like Rüpa Gosvämé. He has composed a
çloka. He says in that çloka that "If I had millions of tongues and trillions of
ears, then the chanting of Hare Kåñëa mantra would have been relishable.
How, what can I do with one tongue and two ears?" So that is liberated
stage. That is prema. But that stage is attainable. If you follow regularly the
principles, everyone will attain to that stage when he simply likes to chant
Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma,
Räma Räma, Hare Hare. SPL SB 6.2.9-10 ALLA 71

6.2.11
na niñkåtair uditair brahma-vädibhis
tathä viçuddhyaty aghavän vratädibhiù
yathä harer näma-padair udähåtais
tad uttamaçloka-guëopalambhakam
By following the Vedic ritualistic ceremonies or undergoing
atonement, sinful men do not become as purified as by chanting
once the holy name of Lord Hari. Although ritualistic atonement may
free one from sinful reactions, it does not awaken devotional service,
unlike the chanting of the Lord's names, which reminds one of the
Lord's fame, qualities, attributes, pastimes and paraphernalia.
See purport, three lines down: There are twenty types of religious
scriptures called dharma-çästras, beginning with the Manu-saàhitä
and paräçara-saàhitä, but herein it is stressed that although one may
become free from the reactions of the most sinful activities by
following the religious principles of these scriptures, this cannot
promote a sinful man to the stage of loving service to the Lord. Onthe other
hand, chanting the holy name of the Lord even once not only
frees one immediately from the reactions of the greatest sins, but
also raises one to the platform of rendering loving service to the
Supreme Personality of Godhead,
See purport, end: Çréla Viçvanätha Cakravarté Öhäkura explains that
this is all possible simply by chanting the Lord's holy name because
of the Lord's omnipotence. What cannot be achieved through the
performance of Vedic rituals can be easily achieved through the
chanting of the Lord's holy name. To chant the holy name and dance
in ecstasy is so easy and sublime that one can achieve all the
benefits of spiritual life simply by following this process. Therefore
Çré Caitanya Mahäprabhu declares, paraà vijayate çré-kåñëa-
saìkértanam: "All glories to Çré Kåñëa saìkértana!" The saìkértana
movement we have started offers the best process for becoming
purified of all sinful reactions and coming immediately to the
platform of spiritual life.
BJD-- It is good to hear about potency of the Holy Name because it
inspires us to chant.
6.2.12
Read Sanskrit
The ritualistic ceremonies of atonement recommended in the
religious scriptures are insufficient to cleanse the heart absolutely
because after atonement one's mind again runs toward material
activities. Consequently, for one who wants liberation from the
fruitive reactions of material activities, the chanting of the Hare
Kåñëa mantra, or glorification of the name, fame and pastimes of the
Lord, is recommended as the most perfect process of atonement
because such chanting eradicates the dirt from one's heart
completely.
See purport, para 1, middle: It is the special mercy of the Supreme
Lord that as soon as He knows that one is glorifying His name, fame
and attributes, He personally helps cleanse the dirt from one's
heart.Therefore simply by such glorification one not only becomes purified,
but also achieves the results of pious activities (puëya-çravaëa-
kértana). Puëya-çravaëa-kértana refers to the process of devotional
service. Even if one does not understand the meaning of the Lord's
name, pastimes or attributes, one is purified simply by hearing or
chanting of them. Such purification is called sattva-bhävana.
BJD-- Refers to harinama harinama verse - one ‘nastyeva’ for karma,
one ‘nastyeva’ for jnana and one ’nastyeva’ for yoga. Only bhakti.
6.2.13
athainaà mäpanayata
kåtäçeñägha-niñkåtam
yad asau bhagavan-näma
mriyamäëaù samagrahét
At the time of death, this Ajämila helplessly and very loudly chanted
the holy name of the Lord, Näräyaëa. That chanting alone has already
freed him from the reactions of all sinful life. Therefore, O servants of
Yamaräja, do not try to take him to your master for punishment in
hellish conditions.
See purport, beginning: The Viñëudütas, who are superior authorities,
gave orders to the Yamadütas, who did not know that Ajämila was no
longer subject to tribulation in hellish life for his past sins. Although
he had chanted the holy name Näräyaëa to indicate his son, the holy
name is so transcendentally powerful that he was automatically freed
because he had chanted the holy name while dying (ante näräyaëa-
småtiù [SB 2.1.6])
6.2.14
säìketyaà pärihäsyaà vä
stobhaà helanam eva vä
vaikuëöha-näma-grahaëam
açeñägha-haraà viduùOne who chants the holy name of the Lord is
immediately freed from
the reactions of unlimited sins, even if he chants indirectly [to
indicate something else], jokingly, for musical entertainment, or even
neglectfully. This is accepted by all the learned scholars of the
scriptures.
See CC Mad.15.108.
6.2.15
patitaù skhalito bhagnaù
sandañöas tapta ähataù
harir ity avaçenäha
pumän närhati yätanäù
If one chants the holy name of Hari and then dies because of an
accidental misfortune, such as falling from the top of a house,
slipping and suffering broken bones while traveling on the road, being
bitten by a serpent, being afflicted with pain and high fever, or being
injured by a weapon, one is immediately absolved from having to
enter hellish life, even though he is sinful.
See purport, after quote: If one practices chanting the Hare Kåñëa
mantra, he is naturally expected to chant Hare Kåñëa when he meets
with some accident. Even without such practice, however, if one
somehow or other chants the holy name of the Lord (Hare Kåñëa)
when he meets with an accident and dies, he will be saved from
hellish life after death.
6.2.16
Authorities who are learned scholars and sages have carefully
ascertained that one should atone for the heaviest sins by
undergoing a heavy process of atonement and one should atone for
lighter sins by undergoing lighter atonement. Chanting the Hare
Kåñëa mantra, however, vanquishes all the effects of sinful activities,
regardless of whether heavy or light.See purport, whole: In this regard, Çréla
Viçvanätha Cakravarté
Öhäkura describes an incident that took place when Sämba was
rescued from the punishment of the Kauravas. Sämba fell in love with
the daughter of Duryodhana, and since according to kñatriya custom
one is not offered a kñatriya's daughter unless he displays his
chivalrous valor, Sämba abducted her. Consequently Sämba was
arrested by the Kauravas. Later, when Lord Balaräma came to rescue
him, there was an argument about Sämba's release. Since the
argument was not settled, Balaräma showed His power in such a way
that all of Hastinäpura trembled and would have been vanquished as
if by a great earthquake. Then the matter was settled, and Sämba
married Duryodhana's daughter. The purport is that one should take
shelter of Kåñëa-Balaräma, the Supreme Personality of Godhead,
whose protective power is so great that it cannot be equaled in the
material world. However powerful the reactions of one's sins, they
will immediately be vanquished if one chants the name of Hari,
Kåñëa, Balaräma or Näräyaëa.
BJD-- Asks why one should take shelter of Krsna Balaram. Because
They are so strong. They can help. They can do very difficult things
because They are really powerful. We need help to do a very heavy
task ie to get out of material world by purifying our hearts. So we
should ask for Their help to get purified and saved when we are so
fallen. Not just saved from hell but to be promoted to sp wld. We
need so much protection . Talks about how he needs help and
protection. All sins will be vanquished by chanting.
6.2.17
Although one may neutralize the reactions of sinful life through
austerity, charity, vows and other such methods, these pious
activities cannot uproot the material desires in one's heart. However,
if one serves the lotus feet of the Personality of Godhead, he is
immediately freed from all such contaminations.See purport, first half: As
stated in Çrémad-Bhägavatam (11.2.42),
bhaktiù pareçänubhavo viraktir anyatra ca: devotional service is so
powerful that one who performs devotional service is immediately
freed from all sinful desires. All desires within this material world are
sinful because material desire means sense gratification, which
always involves action that is more or less sinful. Pure bhakti,
however, is anyäbhiläñitä-çünya; in other words, it is free from
material desires, which result from karma and jïäna.
6.2.18
ajïänäd athavä jïänäd
uttamaçloka-näma yat
saìkértitam aghaà puàso
dahed edho yathänalaù
As a fire burns dry grass to ashes, so the holy name of the Lord,
whether chanted knowingly or unknowingly, burns to ashes, without
fail, all the reactions of one's sinful activities.
See purport, whole: Fire will act, regardless of whether handled by an
innocent child or by someone well aware of its power. For example, if
a field of straw or dry grass is set afire, either by an elderly man who
knows the power of fire or by a child who does not, the grass will be
burned to ashes. Similarly, one may or may not know the power of
chanting the Hare Kåñëa mantra, but if one chants the holy name he
will become free from all sinful reactions.
6.2.19
If a person unaware of the effective potency of a certain medicine
takes that medicine or is forced to take it, it will act even without his
knowledge because its potency does not depend on the patient's
understanding. Similarly, even though one does not know the value of
chanting the holy name of the Lord, if one chants knowingly or
unknowingly, the chanting will be very effective.See purport, whole: In the
Western countries, where the Hare Kåñëa
movement is spreading, learned scholars and other thoughtful men
are realizing its effectiveness. For example, Dr. J. Stillson Judah, a
learned scholar, has been very much attracted to this movement
because he has actually seen that it is turning hippies addicted to
drugs into pure Vaiñëavas who voluntarily become servants of Kåñëa
and humanity. Even a few years ago, such hippies did not know the
Hare Kåñëa mantra, but now they are chanting it and becoming pure
Vaiñëavas. Thus they are becoming free from all sinful activities,
such as illicit sex, intoxication, meat-eating and gambling. This is
practical proof of the effectiveness of the Hare Kåñëa movement,
which is supported in this verse. One may or may not know the value
of chanting the Hare Kåñëa mantra, but if one somehow or other
chants it, he will immediately be purified, just as one who takes a
potent medicine will feel its effects, regardless of whether he takes it
knowingly or unknowingly.
BJD: Introd: SG has explained the topmost knowledge of how bhakti
cleans the heart. Then tells the story of Aj to illustrate the point.
Soul is within the subtle body. Atma means body or self or mind.
Mind is wrapped around the soul and the mind is wrapped in a body.
At death the soul has to leave the body.
Yams came for Aj with nooses to drag him from the heart.
Discussion between the Yams and Vduts.
Nature of soul is active. We can’t help acting in this world. Aj was
guilty in eyes of Yams.
Vduts say Aj is sinless because he chanted Narayani offenselessly.
Dawn of Holy Name destroys sin.
6.2.20
Çré Çukadeva Gosvämé continued: My dear King, having thus
perfectly judged the principles of devotional service with reasoning
and arguments, the order carriers of Lord Viñëu released the
brähmaëa Ajämila from the bondage of the Yamadütas and saved
him from imminent death.6.2.21
My dear Mahäräja Parékñit, O subduer of all enemies, after the
servants of Yamaräja had been answered by the order carriers of
Lord Viñëu, they went to Yamaräja and explained to him everything
that had happened.
See purport, whole: Having been released from the nooses of
Yamaräja's servants, the brähmaëa Ajämila, now free from fear, came
to his senses and immediately offered obeisances to the Viñëudütas
by bowing his head at their lotus feet. He was extremely pleased by
their presence, for he had seen them save his life from the hands of
the servants of Yamaräja.
6.2.22
Having been released from the nooses of Yamaräja's servants, the
brähmaëa Ajämila, now free from fear, came to his senses and
immediately offered obeisances to the Viñëudütas by bowing his
head at their lotus feet. He was extremely pleased by their presence,
for he had seen them save his life from the hands of the servants of
Yamaräja.
See purport, whole: Vaiñëavas are also Viñëudütas because they
carry out the orders of Kåñëa. Lord Kåñëa is very eager for all the
conditioned souls rotting in this material world to surrender to Him
and be saved from material pangs in this life and punishment in
hellish conditions after death. A Vaiñëava therefore tries to bring
conditioned souls to their senses. Those who are fortunate like
Ajämila are saved by the Viñëudütas, or Vaiñëavas, and thus they
return back home, back to Godhead.
6.2.23
When the Visnudutas saw Ajamila attempting to speak, they
disappeared.Why did they disappear?
See purport, beginning: The çästras say:
päpiñöhä ye duräcärä
deva-brähmaëa-nindakäù
apathya-bhojanäs teñäm
akäle maraëaà dhruvam
"For persons who are päpiñöha, very sinful, and duräcära,
misbehaved or very unclean in their habits, who are against the
existence of God, who disrespect Vaiñëavas and brähmaëas, and
who eat anything and everything, untimely death is sure." It is said
that in Kali-yuga one has a maximum lifetime of one hundred years,
but as people become degraded, the duration of their lives decreases
(präyeëälpäyuñaù). Because Ajämila was now free from all sinful
reactions, his lifetime was extended, even though he was to have died
immediately. When the Viñëudütas saw Ajämila trying to say
something to them, they disappeared to give him a chance to glorify
the Supreme Lord.
See purport, end: The Viñëudütas made Ajämila aware of devotional
service so that He might immediately become fit to return home,
back to Godhead. To increase his eagerness to glorify the Lord, they
disappeared so that he would feel separation in their absence. In the
mode of separation, glorification of the Lord is very intense.
BJD-- How did Aj react after having such a terrifying NDE and being
saved by Vduts? Vduts disappeared because they wanted Aj to glorify
the Lord not the Vduts themselves.
6.2.24-25
After hearing the discussion between the Yamadutas and Visnudutas,
Ajamila understood the religious principles under the modes as well
as transcendental religion. He heard glorification of the Supreme
Lord, and thus he became a pure devotee. He could then remember
his past sinful activities, which he greatly regretted having performed.What
is transcendental religion? Give verses.
See purport, three lines after quote: The Vedic principles certainly
prescribe a gradual process for rising to the spiritual platform, but if
one remains attached to the Vedic principles, there is no chance of
his being elevated to spiritual life. Kåñëa therefore advised Arjuna to
perform devotional service, which is the process of transcendental
religion.
BJD-- Religious instruction is given to people according to their level.
Aj’s consciousness has completely changed. Reads purp from
’people generally think….’ BJ saw a bumper sticker as follows ‘God
want$ you to be happy’ - shows that people want money from God.
Not a very high motive for service to God. Aj began to lament his
sinful life.
6.2.26
Ajämila said: Alas, being a servant of my senses, how degraded I
became! I fell down from my position as a duly qualified brähmaëa
and begot children in the womb of a prostitute.
6.2.27
Alas, all condemnation upon me! I acted so sinfully that I degraded
my family tradition. Indeed, I gave up my chaste and beautiful young
wife to have sexual intercourse with a fallen prostitute accustomed to
drinking wine. All condemnation upon me!
See purport, whole: This is the mentality of one who is becoming a
pure devotee. When one is elevated to the platform of devotional
service by the grace of the Lord and the spiritual master, one first
regrets his past sinful activities. This helps one advance in spiritual
life. The Viñëudütas had given Ajämila the chance to become a pure
devotee, and the duty of a pure devotee is to regret his past sinful
activities in illicit sex, intoxication, meat-eating and gambling. Not
only should one give up his past bad habits, but he must alwaysregret his
past sinful acts. This is the standard of pure devotion.
6.2.28
My father and mother were old and had no other son or friend to look
after them. Because I did not take care of them, they lived with great
difficulty. Alas, like an abominable lower-class man, I ungratefully left
them in that condition.
BJD-- In this age the 4 pillars of sinful life are not considered sinful.
One can give up one’s parents and not be considered sinful.
6.2.29
It is now clear that as a consequence of such activities, a sinful
person like me must be thrown into hellish conditions meant for
those who have broken religious principles and must there suffer
extreme miseries.
6.2.30
Was this a dream I saw, or was it reality? I saw fearsome men with
ropes in their hands coming to arrest me and drag me away. Where
have they gone?
6.2.31
And where have those four liberated and very beautiful persons gone
who released me from arrest and saved me from being dragged
down to the hellish regions?
6.2.32
I am certainly most abominable and unfortunate to have merged in
an ocean of sinful activities, but nevertheless, because of my
previous spiritual activities, I could see those four exalted
personalities who came to rescue me. Now I feel exceedingly happy
because of their visit.See purport, two lines after quote: Ajämila was
certainly very pure,
and he associated with devotees and brähmaëas; because of that
pious activity, even though he was fallen, he was inspired to name his
son Näräyaëa. Certainly this was due to good counsel given from
within by the Supreme Personality of Godhead. As the Lord says in
Bhagavad-gétä (15.15), sarvasya cähaà hådi sanniviñöo mattaù
småtir jïänam apohanaà ca: "I am seated in everyone's heart, and
from Me come remembrance, knowledge and forgetfulness." The
Lord, who is situated in everyone's heart, is so kind that if one has
ever rendered service to Him, the Lord never forgets him. Thus the
Lord, from within, gave Ajämila the opportunity to name his youngest
son Näräyaëa so that in affection he would constantly call "Näräyaëa!
Näräyaëa!" and thus be saved from the most fearful and dangerous
condition at the time of his death. Such is the mercy of Kåñëa. Guru-
kåñëa-prasäde päya bhakti-latä-béja: [Cc. Madhya 19.151] by the
mercy of the guru and Kåñëa, one receives the seed of bhakti. This
association saves a devotee from the greatest fear. In our Kåñëa
consciousness movement we therefore change a devotee's name to
a form that reminds him of Viñëu. If at the time of death the devotee
can remember his own name, such as Kåñëadäsa or Govinda däsa,
he can be saved from the greatest danger. Therefore the change of
names at the time of initiation is essential. The Kåñëa consciousness
movement is so meticulous that it gives one a good opportunity to
remember Kåñëa somehow or other.
6.2.33
Were it not for my past devotional service, how could I, a most
unclean keeper of a prostitute, have gotten an opportunity to chant
the holy name of Vaikuëöhapati when I was just ready to die?
Certainly it could not have been possible.
6.2.34
Ajämila continued: I am a shameless cheater who has killed his
brahminical culture. Indeed, I am sin personified. Where am I in
comparison to the all-auspicious chanting of the holy name of
LordNäräyaëa?
See purport, end: We must be conscious of the difference between
our present and past conditions and should always be very careful
not to fall from the most exalted life.
BJD-- quotes ‘nama cintamani…..suddho ….’ Aj knew better but acted
badly. Concludes that previous ds was cause of his good fortune to
be rescued.
6.2.35
I am such a sinful person, but since I have now gotten this
opportunity, I must completely control my mind, life and senses and
always engage in devotional service so that I may not fall again into
the deep darkness and ignorance of material life.
See purport, whole: Every one of us should have this determination.
We have been elevated to an exalted position by the mercy of Kåñëa
and the spiritual master, and if we remember that this is a great
opportunity and pray to Kåñëa that we will not fall again, our lives will
be successful.
SP explaining how we should pray for protection from falldown.
6.2.36-37
Identifying with the body, I was illusioned by the Lord’s illusory energy
in the form of a woman. Now I shall give up all lusty desires and free
myself from this illusion. I shall become a merciful, well-wishing
friend to all living entities and always absorb myself in Kåñëa
consciousness.
See purport, whole: This should be the standard of determination for
all Kåñëa conscious persons. A Kåñëa conscious person should free
himself from the clutches of mäyä, and he should also be
compassionate to all others suffering in those clutches. The activitiesof the
Kåñëa consciousness movement are meant not only for
oneself but for others also. This is the perfection of Kåñëa
consciousness. One who is interested in his own salvation is not as
advanced in Kåñëa consciousness as one who feels compassion for
others and who therefore propagates the Kåñëa consciousness
movement. Such an advanced devotee will never fall down, for Kåñëa
will give him special protection. That is the sum and substance of the
Kåñëa consciousness movement. Everyone is like a play toy in the
hands of the illusory energy and is acting as she moves him. One
should come to Kåñëa consciousness to release oneself and also to
release others.
BJD-- What is a ‘dancing dog’ ? Controlled and trained animal
performing for sense grat of others.
6.2.38
Simply because I chanted the holy name of the Lord in the
association of devotees, my heart is now becoming purified.
Therefore I shall not fall victim again to the false lures of material
sense gratification. Now that I have become fixed in the Absolute
Truth, henceforward I shall not identify myself with the body. I shall
give up false conceptions of "I" and "mine" and fix my mind on the
lotus feet of Kåñëa.
Notes: Ajamila is realizing his good fortune and so should we. Never
accept the false promises of happiness of this world. Never identify
with the body. Never consider I am important. These things are mine.
Always think of Krsna and how to please Him.
BJD-- False lures of sense grat. Like bait on a fish hook. This verse is
the vision of someone released from ignorance.
6.2.39
Because of a moment's association with devotees [the Viñëudütas],
Ajämila detached himself from the material conception of life
withdetermination. Thus freed from all material attraction, he immediately
started for Hardwar.
See purport, whole: The word mukta-sarvänubandhanaù indicates
that after this incident, Ajämila, not caring for his wife and children,
went straight to Hardwar for further advancement in his spiritual life.
Our Kåñëa consciousness movement now has centers in Våndävana
and Navadvépa so that those who want to live a retired life, whether
they be devotees or not, can go there and with determination give up
the bodily concept of life. One is welcome to live in those holy places
for the rest of his life in order to achieve the highest success by the
very simple method of chanting the holy name of the Lord and taking
prasäda. Thus one may return home, back to Godhead. We do not
have a center in Hardwar, but Våndävana and Çrédhäma Mäyäpur are
better for devotees than any other places. The Caitanya Candrodaya
temple offers one a good opportunity to associate with devotees. Let
us all take advantage of this opportunity.
BJD-- Hardwar means gate to Lord Hari.
6.2.40
In Hardwar, Ajämila took shelter at a Viñëu temple, where he
executed the process of bhakti-yoga. He controlled his senses and
fully applied his mind in the service of the Lord.
See purport, whole: The devotees who have joined the Kåñëa
consciousness movement may live comfortably in our many temples
and engage in the devotional service of the Lord. Thus they can
control the mind and senses and achieve the highest success in life.
This is the process descending from time immemorial. Learning from
the life of Ajämila, we should vow with determination to do what is
necessary to follow this path.
BJD-- Interesting how Aj wasn’t yet qualified to go BTG. He saw the
opp given to him. Extension on his life and he wanted to get
morepurification and qualified to go BTG
6.2.41
Ajämila fully engaged in devotional service. Thus he detached his
mind from the process of sense gratification and became fully
absorbed in thinking of the form of the Lord.
See purport, beginning: If one worships the Deity in the temple, one's
mind will naturally be absorbed in thought of the Lord and His form.
There is no distinction between the form of the Lord and the Lord
Himself. Therefore bhakti-yoga is the most easy system of yoga.
Yogés try to concentrate their minds upon the form of the Supersoul,
Viñëu, within the heart, but this same objective is easily achieved
when one's mind is absorbed in the Deity worshiped in the temple. In
every temple there is a transcendental form of the Lord, and one may
easily think of this form. By seeing the Lord during ärati, by offering
bhoga and by constantly thinking of the form of the Deity, one
becomes a first-class yogé.
BJd-- He made his determination to remain fixed in ds and stuck to it.
He didn’t start going to movies.etc.
6.2.42
When his intelligence and mind were fixed upon the form of the Lord,
the brähmaëa Ajämila once again saw before him four celestial
persons. He could understand that they were those he had seen
previously, and thus he offered them his obeisances by bowing down
before them.
See purport, almost whole: The Viñëudütas who had rescued Ajämila
came before him again when his mind was firmly fixed upon the form
of the Lord. The Viñëudütas had gone away for some time to give
Ajämila a chance to become firmly fixed in meditation upon the Lord.
Now that his devotion had matured, they returned to take him.6.2.43
Upon seeing the Viñëudütas, Ajämila gave up his material body at
Hardwar on the bank of the Ganges. He regained his original spiritual
body, which was a body appropriate for an associate of the Lord.
6.2.44
Accompanied by the order carriers of Lord Viñëu, Ajämila boarded an
airplane made of gold. Passing through the airways, he went directly
to the abode of Lord Viñëu, the husband of the goddess of fortune.
See purport, whole: For many years, material scientists have tried to
go to the moon, but they are still unable to go there. However, the
spiritual airplanes from the spiritual planets can take one back home,
back to Godhead, in a second. The speed of such a spiritual plane
can only be imagined. Spirit is finer than the mind, and everyone has
experience of how swiftly the mind travels from one place to another.
Therefore one can imagine the swiftness of the spiritual form by
comparing it to the speed of the mind. In less than even a moment, a
perfect devotee can return home, back to Godhead, immediately after
giving up his material body.
6.2.45
Ajämila was a brähmaëa who because of bad association had given
up all brahminical culture and religious principles. Becoming most
fallen, he stole, drank and performed other abominable acts. He even
kept a prostitute. Thus he was destined to be carried away to hell by
the order carriers of Yamaräja, but he was immediately rescued
simply by a glimpse of the chanting of the holy name Näräyaëa.
6.2.46
Therefore one who desires freedom from material bondage should
adopt the process of chanting and glorifying the name, fame, form
and pastimes of the Supreme Personality of Godhead, at whose feet
all the holy places stand. One cannot derive the proper benefit from
other methods, such as pious atonement, speculative knowledge
andmeditation in mystic yoga, because even after following such
methods one takes to fruitive activities again, unable to control his
mind, which is contaminated by the base qualities of nature, namely
passion and ignorance.
Notes: This verse explains bhava maha davagni nirvapanam.
BJD-- Mundane welfare work is like dreaming one is sick and
dreaming of having a doctor fix one’s health. If jagan mithya is true
why open hospitals and help sick people?
BJD—Intdo: Reviews. Aj lamented that he had been so sinful. This is a
good example for devotees. We should be remorseful that we got so
deeply involved with the material nrg.
6.2.47-48
Because this very confidential historical narration has the potency to
vanquish all sinful reactions, one who hears or describes it with faith
and devotion is no longer doomed to hellish life, regardless of his
having a material body and regardless of how sinful he may have
been. Indeed, the Yamadütas, who carry out the orders of Yamaräja,
do not approach him even to see him. After giving up his body, he
returns home, back to Godhead, where he is very respectfully
received and worshiped.
6.2.49
While suffering at the time of death, Ajämila chanted the holy name
of the Lord, and although the chanting was directed toward his son,
he nevertheless returned home, back to Godhead. Therefore if one
faithfully and inoffensively chants the holy name of the Lord, where is
the doubt that he will return to Godhead?
Notes: Here is a promise by Sukadeva G.See purport, whole: At the time of
death one is certainly bewildered
because his bodily functions are in disorder. At that time, even one
who throughout his life has practiced chanting the holy name of the
Lord may not be able to chant the Hare Kåñëa mantra very distinctly.
Nevertheless, such a person receives all the benefits of chanting the
holy name. While the body is fit therefore, why should we not chant
the holy name of the Lord loudly and distinctly? If one does so, it is
quite possible that even at the time of death he will be properly able
to chant the holy name of the Lord with love and faith. In conclusion,
one who chants the holy name of the Lord constantly is guaranteed
to return home, back to Godhead, without a doubt.
BJD-- The story has a happy ending. All due to K’s mercy. The story
reveals the potency of the Holy Name. Holy Name can award much
more than freedom from sin. But the context is that MP asked about
getting free from sin.
Last sense to shut down is hearing. Very fortunate to hear to end.
One goes blind. Talks about the difficulty of the time of death. Nrg is
all gone and one can’t chant outloud.
Talks about Kumba Mela book. SP was there, at Kumbha Mela one
year and was talking about Ajamila and was saying that we should
chant constantly.
SP said that if we aim for a distinction in an exam we will get a merit.
If we try for a merit we will get a pass. Therefore if we aim to chant all
the time we will chant some of the time.
Supplementary Note:
See para 4: One may atone for sinful life and vanquish all sinful
reactions by chanting the holy name, although this is not called
atonement. Ordinary atonement may temporarily protect a sinful
person, but it does not completely cleanse his heart of the deep-
rooted desire to commit sinful acts. Therefore atonement is not as
powerful as the chanting of the holy name of the Lord. In the çästras
it is said that if a person only once chants the holy name andcompletely
surrenders unto the lotus feet of the Lord, the Lord immediately considers
him His ward and is always inclined to give him protection. This is
confirmed by Çrédhara Svämé. Thus when Ajämila was in great danger of
being carried off by the order carriers of Yamaräja, the Lord immediately
sent His personal order carriers to protect him, and because Ajämila was
freed from all sinful reactions, the Viñëudütas spoke on his behalf. See para
6: One may argue, "Since he was constantly chanting the name of Näräyaëa,
how was it possible for him to be associating with a prostitute and thinking
of wine?" By his sinful actions he was bringing suffering upon himself again
and again, and therefore one may say that his ultimate chanting of Näräyaëa
was the cause of his being freed. However, his chanting would then have
been a nämaaparädha. Nämno baläd yasya hi päpa-buddhiù: one who
continues to act sinfully and tries to neutralize his sins by chanting the holy
name of the Lord is a näma-aparädhé, an offender to the holy name. In
response it may be said that Ajämila's chanting was inoffensive because he
did not chant the name of Näräyaëa with the purpose of counteracting his
sins. He did not know that he was addicted to sinful actions, nor did he know
that his chanting of the name of Näräyaëa was neutralizing them. Thus he
did not commit a näma-aparädha, and his repeated chanting of the holy name
of Näräyaëa while calling his son may be called pure chanting. Because of
this pure chanting, Ajämila unconsciously accumulated the results of bhakti.
Indeed, even his first utterance of the holy name was sufficient to nullify all
the sinful reactions of his life. See purport, end: To give another example, if
one extracts the poison fangs of a serpent, this saves the serpent's future
victims from poisonous effects, even if the serpent bites repeatedly.
Similarly, if a devotee chants the holy name even once inoffensively, this
protects him eternally. He need only wait for the results of the chanting to
mature in due course of time.

SPL 6.2.11
6.2.11 Na niñkåtair uditair brahma-vädibhiù. There are twenty kinds of
religious scripture, out of which, Manu is considered to be the greatest. So
they have prescribed many methods for getting oneself released from the
reaction of sinful activities…. Just like government gives you license, say
for... One is... Every businessman is given some license. The municipality
gives license. The sales tax department gives license, certificate. There are
so many licenses a businessman has to follow, income tax licenses. But there
are rules and regulations because all these departments know it very well
that any businessman or karmé, he is sure to commit sinful activities.
Therefore there are so many regulations just to stop him as far as possible
from sinful activities. Similarly, there are twenty kinds of viàçati-prakäça-
dharma-çästra. How one can live faithfully, religiously, the directions are
there in twenty kinds of scriptures made by Paräçara, Manu, and many other
sages. There are different types. So therefore it is said here that na niñkåtair
uditair brahma-vädibhiù. Brahma-vädibhiù. Brahma-vädé means those who
are trying to lead persons to realize Brahman. The whole direction of the
Vedic injunction is to understand that "I am not this material body; I am
spirit soul." And in order to understand this factual position there are so
many directions in the dharma-çästra or religious scriptures…. Na niñkåtair
uditair brahma-vädibhiù. Now here the Viñëudüta says that "The direction
given in the religious principles, to get out of reaction of the sinful activities,
they are not sufficient." Just like in Christian religion there is the direction
that if anyone is sinful he should go to a priest and confess that "I have
committed these things." And if the priest or the father who is supposed to
be representative of God or Christ, if he excuses for his confession, then his
sinful activities become null and void. Here it is said, na niñkåtair uditair
brahma-vädibhis tathä viçuddhyaty aghavän. Just try to understand that this
direction cannot purify the sinful man so nicely because the same man who
has confessed that "I have committedthese sins," he again comes out of the
church and again commits the
same sin. Therefore he is not purified. He is not purified. Here it is
said, na viçuddhyaty aghavän vratädibhiù. It is not only in Christian
religion. In every religion there are some prescribed method that...
Accepting as a matter of fact that every man is sinful, therefore in
religious scriptures there are certain methods to purify them. But here
the Viñëudüta says that these prescribed methods, although they are
authorized and fact, but they cannot purify the heart of the follower of
that religion. And you can see that as our Hindu-Muslim religion, even
they perform the ritualistic ceremonies, they do not cease from
committing the sins. Just like a rascal patient. He goes to the
physician. The physician gives some medicine and gives some
direction that "You take this medicine. Do not do this. You do not eat
so many things. You eat like this." But he takes the medicine. For the
time being he follows and again he commits the same mistake and
again he goes to the physician and "Doctor, please give me
medicine." This is going on.
So this kind of treatment is not accepted by the Viñëudüta. Therefore
it is said, tathä viçuddhyaty,
na tathä viçuddhyaty aghavän vratädibhiù
yathä harer näma-padair udähåtais
tad uttamaçloka-guëopalambhakam
So this is the superexcellence of chanting the holy name of Kåñëa or
God. Here it is said that "Such description or prescription for
performing ritualistic ceremony, they are not sufficient to purify a
man." But if one chants the holy name of God, Hare Kåñëa mantra,
yathä harer näma-padair udähåtaiù, padaiù, once, once only, Kåñëa,
Räma, Näräyaëa... So harer näma, not other name, only harer näma.
Yathä harer näma-padair udähåtaiù. Simply once chanting.
Uttamaçloka-guëopalambhakam. The purification of chanting harer
näma [Cc. Ädi 17.21] means as soon as you chant the holy name of
Kåñëa immediately you will see the form of Kåñëa, you will realize the
qualities of Kåñëa, you will immediately remember the pastimes of
Kåñëa. That is pure chanting of Hare Kåñëa mantra. That is the
commented by Çréla Jéva Gosvämé, that a pure devotee who chantsHare
Kåñëa mantra, immediately all these—näma, rüpa, guëa, lélä,
parikara, vasiñöha... Simply by chanting name you will feel the form
of Kåñëa: "Here is Kåñëa." Näma, rüpa, guëa. "Here are the qualities.
Oh, Kåñëa is so qualified. He is so kind. He is so magnanimous." So
many qualities you will remember. Näma, rüpa, guëa, lélä. Then His
pastimes. "Oh, Kåñëa instructed Arjuna. Kåñëa played with His
cowherd boys. Kåñëa had very nice talks with the gopés, with His
mother Yaçodä." These things will be remembered. …
One should know the offenseless chanting means remembering the
form. Therefore Mäyävädé, those who are impersonalists, they
cannot think of the form of the Lord, neither of the pastimes. They do
not believe in the pastimes of the Lord. They think these pastimes
means it is mäyä. Kåñëa's transcendental pastimes, they think it is
mäyä. Kåñëa's form, it is mäyä because they are impersonalists.
Therefore Kåñëa says that janma karma me divyam….
Anyone who knows factually, in truth, he only is immediately
liberated. Just try to tally. Here it is said that Näräyaëa, Näräyaëa,
simply by chanting this holy name, if immediately you remember what
is the nature of the form of Kåñëa, what is the nature of His pastimes,
what is the nature of entourage, then you immediately become
liberated. …
Therefore chanting is so easy and sublime. One who is chanting Hare
Kåñëa mantra, if he is offenseless he'll always remember Kåñëa's
form, Kåñëa's pastimes, Kåñëa's qualities, Kåñëa's entourage. The
whole thing will be remembered and that will make him liberated.
Offenseless chanting means liberated. We should therefore (be) very
much careful not to commit offenses. Then we remain always... So
long you chant Hare Kåñëa mantra, you remain liberated. And actually
ayi mukta-kalir upaçyamäna. Çréla Rüpa Gosvämé has said that the
chanting is possible only by the liberated soul. Ayi mukta-kalir
upaçyamäna. When he is addressing the holy name he says mukta-
kalir upasya: "Those who are liberated, they can chant offenseless or
pure holy name of the Lord." Ayi mukta-kalir upaçyamäna. And
Parékñit Mahäräja also has stated in the Çrémad-Bhägavatam... What
is that verse? I immediately forget. Bhavauñadhäc chrotra-mano-'bhirämät.
What is that çloka? Catur-mäsa, can you remember?
Bhavauñadhäc chrotra-mano-'bhirämät ka uttamaçloka-guëänuvädät,
virajyeta pumän vinä paçughnät [SB 10.1.4]. Nivåtta-tarñair
upagéyamänät. Yes, I remember now. Nivåtta-tarñair upagéyamänät,
that "The holy name of Kåñëa can be chanted by persons who are
nivåtta-tarñaiù." Nivåtta means those who are completely ceased
from material desire. He can chant. Nivåtta-tarñair upagéyamänät.
The holy name of God, Kåñëa, can be chanted by persons who are
completely liberated from all kinds of material desire. That is pure
stage of devotional service….
So any kind of lélä, yad uttamaçloka-guëänu, lélä, any kind of Kåñëa's
activities, if you remember by chanting Hare Kåñëa mantra, then you
are liberated. Immediately you are liberated, from the authoritative
description of Çrémad-Bhägavatam. Na niñkåtair uditair brahma-
vädibhiù. Brahma-vädibhiù, those who are very much anxious to
realize Brahman, they have prescribed so many methods, ritualistic
methods, but they are not sufficient because such things cannot
elevate a person to the standard of a pure devotee. He may...
Just like this arrangement, this Kumbha-lélä arrangement, is a
prescription by the Brahmavädés. There is a prescription that one
should go during this time, maghamelä, and live in the confluence, on
the bank of the confluence of Gaìga and Yamunä and at least three
days he must live. Then he becomes eligible to enter into the
heavenly kingdom. These people who have come here, their ambition
is to enter into the heavenly kingdom. But a devotee does not care for
heavenly kingdom. A devotee cares a very fig in any planet within this
material world. …
Now you can try to understand how powerful is this pure chanting of
Hare Kåñëa mantra. Offenseless chanting of Hare Kåñëa mantra
means you remain liberated always. Offenseless chanting, once
chanting is sufficient. But because we are not offenseless, therefore
we have to make a regulated program that we must chant Hare
Kåñëa so many times. Otherwise one chanting of Kåñëa is sufficient
to make you liberated, one chant, "Kåñëa," "Räma," once, that's all,
sufficient. Just like this Ajämila. Once he chanted Näräyaëa. Hebecame
immediately liberated because he was offenseless. But
because we cannot do that, therefore we have to make a prescription.
Just like a child who cannot write very good hand. He is asked that
"You write so many pages." By writing, writing, writing, writing, writing,
he writes good hand. So we should not neglect. Chanting, chanting,
chanting... Another... This is one side. Another side is when you
become liberated the chanting will give you transcendental pleasure
so that you cannot cease. You cannot cease chanting. That is
another side. That is liberated stage, just like Rüpa Gosvämé,
Haridäsa Öhäkura. You cannot imitate Haridäsa Öhäkura but you
must make a prescribed form that "I must chant so many times." That
is for conditioned soul. When you are liberated, then there is no need
of giving you direction. You'll feel transcendental pleasure by
chanting. You cannot cease. …
No, when he was a boy he was doing everything. You have not heard?
So svalpam apy asya dharmasya träyate mahato bhayät. Because he
practiced sometimes before falling down, so by chanting this Hare
Kåñëa mantra he immediately remembered that real Näräyaëa
immediately, His pastimes, His form, everything, and therefore he
became liberated. He had practiced. But for the time being his
practice was stopped on account of bad association. But as soon as
chanted... That is the advantage of a devotee. If you practice
devotional service even for some time and if you fall down, then it will
also help sometime. Närada therefore says, tyaktvä sva-dharmaà
caraëämbujaà harer bhajann apakvo 'tha patet tato yadi [SB 1.5.17].
He says that a person who takes to devotional service, giving up all
his prescribed duties... Just like Kåñëa says, sarva-dharmän
parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. Now, in course of
prosecuting the devotional service, even he falls down there is no
loss. Because whatever he has done, that remains his credit.
Whereas a person who is following the ritualistic principles but does
not develop devotional service, what will be benefit? He may get a
promotion to the heavenly planet. What is that gain?
The performance of ritualistic ceremonies according to Vedic
injunction may... Just like here they are doing. They may getpromotion to
the heavenly planet. That much. They are not devotees.
They are not eligible for entering into the kingdom of God. Therefore
Närada says, "What is the benefit?" Suppose if one performs a
ritualistic ceremony and is elevated to the heavenly planet, Satyaloka,
Maharloka, Janaloka, Tapoloka. There are so many higher planets, up
to Brahmaloka. But Kåñëa says, ä-brahma-bhuvanäl lokän punar
ävartino. He has to come back again. But once you understand Kåñëa
in fact—janma karma me divyam [Bg. 4.9]—once you remember
Kåñëa's pastimes, Kåñëa's form, in pure devotion, he immediately
becomes liberated. The karma-käëòéya, they cannot understand this.
Therefore pure devotion should be freed from the contamination of
karma-käëòa and jïäna-käëòa. Narottama däsa Öhäkura says, karma-
käëòa, jïäna-käëòa, sakali viñera bandha. "Either you become pious or
you become very learned philosopher, they are all poison pots
because by cultivating such things you cannot become liberated from
this material condition."
Therefore pure devotion means anyäbhiläñitä-çünyaà jïäna-karmädy-
anävåtam [Brs. 1.1.11]. Pure devotion means one should be freed
from all material desires, even from the desire of being elevated to
the heavenly planet or Brahmaloka, Satyaloka—that is karma—or to
try to understand, just like the philosophists, they do. SPL SB 6.2.11
ALLA 71
In the çästras there are different varieties of ritualistic ceremony,
vratas, to counteract our sinful activities within this material world.
The material world is so situated that if you do not want to become a
sinful man, unless you are devotee, you will be forced to commit
sinful activities. You'll be forced. Just like you are very good man, but
when walking on the street you are killing so many ants. We have got
experience while morning walk. You cannot avoid it. It is not possible.
And you are responsible for killing the ant. Then? How you can save
yourself from the sinful activities? Therefore in the çästra it is said,
padaà padaà yad vipadam [SB 10.14.58]. Padaà padaà yad vipadam.
If you want to stay within this material world, then padaà padam—"in
every step there is danger." Padaà padaà yad vipadaà na teñäm. Nateñäm.
"Not for them." Who? Samäçritä ye pada-pallavaà plavaà
mahat-padaà puëya-yaço muräreù: "One who has taken shelter of the
lotus feet of the lotus feet of Muräri," means Kåñëa. Samäçritä.
Samyag äçritä. Sarva-dharmän parityajya mäm ekam [Bg. 18.66].
Samyak, fully. Sama means samyak, no reservation: "Kåñëa, I do not
know anything more. I simply surrender unto You. Now whatever You
do, accepted. If you like to kill me, kill me. If you want to give me
protection, that's all right. Anyway, I am surrendered." This is called
full surrender.
So the bhakti-märga, it is clearly said, it is, that you cannot be purified
simply by performing the Vedic ritualistic ceremony. Na niskrtaiù. Na
niñkåtair uditair brahma-vädibhiù. Brahma-vädé means... Brahma
means çabda-brahma, Vedic injunction. So there are many
brahmavädés. Just like Manu-saàhitä. Paräçara, he has made viàçati
dharma-çästras. So they are authorized things. But still, if you follow
the ritualistic ceremonies, if you make atonement according to the
Vedic direction, you cannot be fully purified, fully purified, because
unless you are detestful of this material existence, unless you are
determined to go back to home, back to Godhead. If you want to
adjust in this material world to be happy, then you have to commit
sinful activities. There is no doubt about it. Therefore it is said that
you cannot be purified. Na niñkåtair uditair brahma-vädibhis tathä
viçuddhyaty aghavän vratädibhiù. Aghavän. Aghavän means sinful.
Every one of us who is in this material world, he is sinful. So he has to
be purified. So this best purification process is devotional service.
And the purification process begins—anyäbhiläñitä-çünyam: [Brs.
1.1.11] when you have no more any material desires. Then you..., the
purification begins.
Sarvopädhi-vinirmutaà tat-paratvena nirmalam [Cc. Madhya 19.170].
Nirmalam. Malam means sinful reaction. And nirmala. If you want to
become completely free from all contamination of this material
world... Contamination means associating with the different modes
of material nature—sattva-guëa, rajo-guëa, tamo-guëa. …
Therefore the... Even the big, big karmés who are able to perform big,
big costly sacrifices. Karmés, they do big, big. You will find
evennowadays... Of course, there is no yajïic brähmaëas at the present
moment. Still, if you advertise that "Here there will be big yajïa," you
will get lots of brähmaëas immediately: "Oh, there will be yajïa." But in
the Kali-yuga there is no yajïic brähmaëa. No yajïa will be successful.
Kåte yad yajato makhaiù. Kåte yad dhyäyato viñëuà tretäyäà yajato
makhaiù [SB 12.3.52]. Makha means yajïa. You cannot perform yajïa
now. It is not possible. Where is the ghee? Where is the grain? People
are starving without food grains. How you can... Formerly tons and
tons of food grains, ghee were sacrificed. That is yajïa. So this is not
possible. Up to Tretä-yuga it was possible. Kåte yad dhyäyato
viñëum. Meditation, this is a farce. So many foolish people, they are
misled by other rascal: "meditation." What meditation? Meditation is
so easy thing? Välmiké Muni meditated for sixty thousands of years.
Then he got perfection. So who will get that opportunity? It is all
farce. Meditation is farce. Yajïa, the so-called yajïa, is also farce
because there is no yajïic brähmaëa. The yajïic brähmaëa would
ignite fire by mantra, not matches. So where is that yajïic brähmaëa?
So this is not possible.
kåte yad dhyäyato viñëuà
tretäyäà yajato makhaiù
dväpare paricaryäyäà
kalau tad dhari-kértanät
[SB 12.3.52]
This is the sastric injunction. You have to take this process. If you
want to be perfect, then you have to take the çästra-vidhi. If you don't
take,
yaù çästra-vidhim utsåjya…
So here it is said that aghavän, the sinful man, cannot be purified by
simply these ritualistic ceremonies, atonement, or keeping some vow,
vrataù. Then how it is possible? Because everyone... Yathä harer
näma. Therefore it is recommended, harer näma harer näma harer
nämaiva kevalam, kalau nästy eva nästy eva nästy eva [Cc. Ädi
17.21], the same thing. You will never find the injunction of the çästra
contradictory. In the Agni Puräëa it is said and in the Çrémad-
Bhägavata also the same thing. Agni Puräëa says, harer näma harernäma
harer nämaiva kevalam, and here in the Çrémad Bhägavatam it
is said, yathä harer näma-padair udähåtaiù tad uttamaçloka-
guëopalambhakam. Harer näma means chanting of the holy name.
That is simple. But when you chant harer näma then you gradually
understand what is Hari, what is His form, what is His quality, what is
His activities. Then you can understand. Because without harer näma
your heart is dirty—ceto-darpaëa-märjanam [Cc. Antya 20.12]—unless
your heart is cleansed you cannot understand what is Hari, what is
His name, what is His form, what is His quality, what are His
activities. You cannot understand.
Ataù çré-kåñëa-nämädi na bhaved grähyam indriyaiù [Cc. Madhya
17.136]. Your blunt nonsense senses, if you utilize, you cannot
understand Kåñëa. Therefore people are not understanding Kåñëa,
neither they understanding the value of hari-näma. Because their
senses are blunt, contaminated with these mäyic qualities, they
cannot understand. But this is the only way—ceto-darpaëa-märjanaà
bhava-mahä-dävägni-nirväpaëam [Cc. Antya 20.12]. Because you
have to be purified, so this is the only method. Chant Hare Kåñëa.
Then you will be gradually purified. Puëya-çravaëa-kértanaù. Puëya-
çravaëa-kértanaù. Çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-
kértanaù [SB 1.2.17]. If you hear, if you chant about Kåñëa,
Uttamaçloka, as it is said, tad uttamaçloka-guëopalambhakam, so
many benefits are there. So the Hare Kåñëa movement is so
important that everyone should take it very seriously. Kértanéyaù
sadä hariù. SPL SB 6.2.11 VRN 75
6.2.12
Prabhupäda: There are so many persons following their own
principles of religious, ritualistic performances, but... [break] ...by
remaining in the same standard. They are not improving. The spiritual
life or religious life means that one should make advance towards
back to home, back to Godhead, not that religious life should be
followed to make some material improvement. That is not religious
life. Dharma-artha-käma-mokña [SB 4.8.41, Cc. Ädi 1.90]. These are
the principles for elevating a living entity to the highest platform. Butthey
have taken it, generally... They perform religious ritualistic
performances for getting some more money, artha. Of course, we
require some money for our maintenance. That is necessary. But if
we simply perform religious performances to acquire money only,
that is misguided. Generally people do so. They give in charity so that
they may get more money. They open dharmaçälä so that they can
get more houses. That is their purpose. Or they may be elevated to
the heavenly kingdom. Because they do not know what is his actual
interest. The actual interest is to go back to home, go back to
Godhead. This idea, perhaps not even one percent men know that the
ultimate end of, ultimate goal of life is to go back to home, back to
Godhead. Na te viduù svärtha-gatià hi viñëum …
Therefore here it is said, naikäntikam. Naikäntikaà tad dhi kåte 'pi
niñkåte [SB 6.2.12]. Even one becomes free from all contamination of
sinful life by prosecuting the particular type of religious principles,
that is not sufficient, because ultimately it cannot give any good
result. Naikäntikaà tad dhi kåte 'pi niñkåte manaù punar dhävati ced
asat-pathe. Because the mind is so disturbing that even after being
free from all contamination of sinful life, the mind again goes to that
sinful activity. It is very difficult to control the mind. Arjuna, when he
was advised to perform the haöha-yoga system to control the mind,
he flatly refused, that "I am unable to control my mind in this way." He
stated that caïcalaà hi manaù kåñëa: [Bg. 6.34] "Kåñëa, the mind is so
agitating and moving," caïcalaà hi manaù kåñëa pramäthi, "it is just
like a madman." Just like you cannot control a madman. Sometimes
you have to chain a madman for doing mischievous activities.
Sometimes you have to send to some hospital for special care. So
Arjuna said, caïcalaà hi manaù kåñëa pramäthi, balavat. And not only
balavat, "is very strong," and dåòham, "and very strong and
determined" Tasyähaà nigrahaà manye: "If you ask me to control my
mind, it is very difficult for me." Tasyähaà nigrahaà manye väyor api
suduñkaram: "If there is some wind, strong wind, and if one thinks
that 'I shall control this wind, stop this strong blowing of wind,' as it is
impossible, similarly, the movement of my mind is so strong that I
cannot promise that I can control this mind." And after the statementof
Arjuna, Kåñëa said... Kåñëa saw that His friend was becoming
disappointed. Because he cannot prosecute the yoga system, so he's
becoming disappointed. But He knew that Arjuna was always thinking
of Kåñëa. That was certain. Although his mind was very agitated
because he was politician, he was warrior, still, his mind was fixed up
in Kåñëa. That He knew. Therefore He said that yoginäm api
sarveñäà mad-gatenäntar-ätmanä [Bg. 6.47].
The Kåñëa consciousness movement, the technique, is that you may
be engaged in various types of work, but the mind must be always
fixed up in Kåñëa. That art you have to learn. How it is possible? It is
possible. Perhaps you have not seen—in India the women, they go to
draw water from the well and they keep on the head. They are going,
but the head is so balanced that the waterpot will never fall down.
There are many instances that if you learn how to keep the balance,
in spite of your movement the waterpot on the head will not fall.
Similarly, if you mold your life in such a way that Kåñëa should always
be remembered, then, in spite of your mind being very agitated, your
mind will be fixed up in Kåñëa. That is required. Therefore in the
devotional service we have got so many engagements.
çravaëaà kértanaà viñëoù…
This is the art. Just like Ambaréña Mahäräja. He was also great
emperor, and he had to rule over all over the world. Still, sa vai manaù
kåñëa-padäravindayoù: [SB 9.4.18] he always fixed up his mind on the
lotus feet of Kåñëa. Sa vai manaù kåñëa-padäravindayor vacäàsi
vaikuëöha-guëänuvarëane. That is the art of Kåñëa consciousness. In
spite of your all engagement, your mind should be fixed up in Kåñëa.
Naikäntikaà tad dhi kåte 'pi niñkåte manaù punar dhävati ced asat-
pathe. Because mind is inclined, inclined to go astray. Asat-pathe.
Asat means this material, and pathe means way. Mind is generally
attracted to this asat-pathe. but you have to draw the mind to the sat-
pathe. Sat means spiritual, eternal. That is the practice.
Tat karma-nirhäram abhépsatäà harer guëänuvädaù khalu sattva-
bhävanaù. Therefore tat karma-nirhäram abhépsatäm. Karma.
Because if you are engaged in ordinary karma... Karma I have already
explained. Karma means doing something for your personal benefit.That is
called karma. Or, in plain words, doing something for sense
gratification, that is called karma. And as soon as you engage your
activities for such sense gratification or for your personal benefit,
then you have to commit sins. That's a fact. Therefore we are
entangled in this birth and death problem. So here the Viñëudüta
advises that "If you want..." Tat karma-nirhäram abhépsatäm. "If you
desire at all that 'I shall be freed from the resultant action of karma,'
then your duty should be harer guëänuvädaù khalu sattva-bhävanaù.
You simply try to glorify the Supreme Lord always, twenty-four hours.
That will purify you." Khalu sattva-bhävanaù. Sattva-bhävanaù.
Çrédhara Svämé says, sattva-bhävanaù citta-çodhakaù. Sattva-
bhävana means citta-çodhaka. Citta means the heart, and çodhaka,
the purifying process. So instead of taking yourself to these
prescribed ritualistic ceremonies, if you simply engage your mind in
describing or glorifying the Supreme Personality of Godhead... That is
our process. Our only objective is how to glorify the Supreme
Personality of Godhead. We are writing books, we are publishing
magazines, we are preaching, we are going everywhere—just to
glorify the Supreme Personality of Godhead, Kåñëa. That is our only
business. This process is recommended here, citta-çodhaka. If you
sit down and write some article on Kåñëa, that means you have to
concentrate on Kåñëa's activities or Kåñëa's devotees' activities, and
that very process will purify your heart. Therefore we always
recommend to our students that you write articles, read our
magazine, read our book. In this way if we keep ourself... Work for
Kåñëa. This... We have come here in this paëòal or in this Kumbha-
melä not for any other purpose than to glorify the Supreme Lord so
that people may understand the importance of this movement. So
citta-çodhaka, here recommended by the Viñëudüta. Viñëudüta
means the direct associates of Lord Viñëu. Tat karma-nirhäram
abhépsatäà harer guëänuvädaù khalu sattva-bhävanaù. Be always
engaged in glorifying the transcendental qualities of Hari. Again it is
said hareù, not any other person, Hari, Viñëu, the Supreme Personality
of Godhead. SPL SB 6.2.12-14 ALLA 716.2.13
Now, the Viñëudüta concludes that "This Ajämila, we know that
throughout his whole life he has simply committed sinful activities.
That's a fact. We know. But at the time of his death," mriyamäëaù,
yad asau bhagavan-näma samagrahét, "simply chanted the name of
Hari, Näräyaëa," samagrahét, "perfectly, without any offense." Just try
to understand that simply by chanting one name only, Näräyaëa,
samagrahét, without any offense, he became immediately purified
from all sinful activities. These are not exaggeration. This is the fact.
Otherwise why Caitanya Mahäprabhu should encourage,
harer näma harer näma harer nämaiva kevalam…
So yad asau bhagavan-näma mriyamäëaù samagrahét. Because the
Yamadüta..., yes, Viñëudüta says that "We know that this person was
addicted to sinful activities throughout his whole life, but at the time
of his death he has remembered. He has uttered offenselessly once
the name of Näräyaëa." But one should not think that "All right. Let us
go on committing all sinful activities, and at the time of my death I
shall think of Näräyaëa or Kåñëa." That is not possible. That is
explained in the Bhagavad-gétä. If you practice when you are alive,
when you are strong for chanting the holy name of Kåñëa or
Näräyaëa, then there may be chance. Otherwise it is not possible. Not
that a layman will all of a sudden will chant "Näräyaëa." He must have
previous practice. Therefore Caitanya Mahäprabhu has
recommended, kértanéyaù sadä hariù …
sadä tad-bhäva-bhävitaù [Bg. 8.6]. If you practice in your life chanting
the holy name of Kåñëa... I remember one of our teachers in our
school life. He instructed that "If you always think that 'I shall pass my
examination with distinction,' then you can pass in first division. If
you think that 'I shall pass my examination in the first division,' then
you may pass in the third division. And if you think that 'I shall some
way pass my examination in the third division,' then you will fail." That
means if you expect more than your capacity, then it may be possible
that at the time of examination you get the right number and pass
your examination.So the chanting of Hare Kåñëa mantra, Caitanya
Mahäprabhu has
said, sadä, kértanéyaù sadä hariù, not that two hours or one hours,
but one should practice. And that is the recommendation as it was
followed by Haridäsa Öhäkura. But because we cannot do that,
therefore we have to engage always in the service of Kåñëa. That will
make me remembering Kåñëa. Real fact is how to remember Kåñëa.
So this remembering of Kåñëa by Ajämila was not accidental. He
chanted. He served Näräyaëa in his previous life when he was young
man, but by bad association he fell down. But the effect was there at
the time of his death, so much effective that the Viñëudüta
recommends that "Because he has chanted at the time of his death
the holy name of Lord, he is now free from all sinful reaction." SPL SB
6.2.12-14 ALLA 71
The most important word here is mriyamäëaù samagrahét. Ordinarily
there are discrimination of näma, nämäbhäsa, and nämäparädha-
çuddha-näma, pure name; nämäbhäsa, almost pure; and
nämäparädha, chanting the holy name with aparädha. There are ten
kinds of offenses …
So here it is said, mriyamäëaù samagrahét. Because at the time of
death he has uttered "Näräyaëa," so now there is no question of
offense. There is no question of. It is said in the Bhagavad-gétä that
yeñäà tu anta-gataà päpam: by chanting Hare Kåñëa mantra, one
gradually becomes free from all sinful reaction. Yeñäà tu anta-gataà.
Te dvandva-moha-nirmuktä bhajante mäà dåòha-vratäù [Bg. 7.28].
And the proof is, as it is said in the Bhagavad-gétä,
anta-käle ca mäm eva
smaran muktvä kalevaraà
yaù prayäti sa mad-bhävaà
yäti nästy atra saàçayaù
[Bg. 8.5]
If at the time of death one can chant Hare Kåñëa, then he is glorious.
Nästy atra saàçayaù. Here is clearly said in the Bhagavad-gétä, nästy
atra. Anta-käle: "At the time of..." I have several times said, the test
will be examined at the time of death. They say in Bengal, bhajan koropüjän
koro murte jänle haya.(?) Your austerity, penances, chanting of
the holy name, all these things... Just like there is examination.
Before promotion to the higher class, one is examined in the school,
and the, if the marks are sufficient, then he is promoted. So our
promotion will depend at the time of death, where we are going. …
Here it is said, yad asau bhagavan-näma mriyamäëaù samagrahét.
Sama means samak, "perfectly." "Now he is quite fit for going back to
home, back to Godhead. So you do not touch him. He is completely
free." So if we are serious about our life, the method is very easy. The
prescription is man-manä bhava mad-bhakto mad-yäjé mäà
namaskuru [Bg. 18.65]. Where is the difficulty? We are now serious.
Chant Hare Kåñëa and hear Hare Kåñëa. Then mind is fixed up. Sa vai
manaù kåñëa-padäravindayoù [SB 9.4.18]. Our business is to fix up
my mind on the lotus feet of Kåñëa. So this Kåñëa, Hare Kåñëa
chanting, will help us. As soon as we chant, we hear. It is not that
simply by seeing Kåñëa you become perfect. By hearing Kåñëa also.
This is also another sense. We gather knowledge from different
senses. Suppose there is a good mango. So when you say, "Let me
see how the mango is," but you are seeing. No, this seeing is
imperfect. You take little portion of the mango and taste it; then you
can understand. So experience is gathered from different senses.
Why you are giving stress only on seeing? This is foolishness. Just
like you can... Even if you do not taste—the mango seller may not
allow you to taste—but you can smell. By smelling, you can
understand whether the mango is good or bad. After all, you have to
get experience. So why we should stress upon seeing Kåñëa? That is
most foolish proposal. You have other senses. Kåñëa is prepared to
be perceived by you by other senses. What is that? If you hear Kåñëa,
then you must know there is Kåñëa. There is Kåñëa. Kåñëa is not
different from His name, from His form, either form or name or
quality or paraphernalia, anything. He is Absolute. There is no duality.
Anything you perceive, that is Kåñëa. This Kåñëa temple is also
Kåñëa. So we have no sufficient knowledge how to understand
Kåñëa. Kåñëa is prepared to be understood by us in so many ways.
So the Kali-yuga, therefore, name is so important. Kalau nästy evanästy eva
nästy eva gatir anyathä. SPL SB 6.2.13 VRN 75
6.2.14
Now, it is very nice conclusion. He says, the Viñëudüta says,
säìketyam. Säìketyam means "simply by indication." Säìketyaà
pärihäsyam, "or by joking." Sometimes people joke us, "Hare Kåñëa,
Hare Kåñëa, Haribol." That is... That has also its effect, pärihäsyam.
Säìketyaà pärihäsyaà vä stobham, "or with devotion and reverence,"
stobhaà helanam eva vä. Or helanam means "without giving any
importance, if one chants." Helanam eva vä vaikuëöha-näma-
grahaëam. Vaikuëöha means Kåñëa or Näräyaëa. Vaikuëöha-näma-
grahaëam açeñägha-haraà viduù. But even in such way one chants
the holy name, then it can vanquish immediately many millions of
sinful reactions. There is another Bengali verse, eka hari-näme, yata
päpa hare, päpé haya tata päpa, karibäre nahe:(?) "Once chanted Hare
Kåñëa, or Kåñëa's name, it has so potency, so much potencies that it
can vanquish millions and millions of sinful reaction that so much a
sinful man cannot commit." A sinful man can commit hundreds of
thousands of sinful activities, but the holy name of Kåñëa is so
powerful that a sinful man will be unable to commit so many sins as
the name can vanquish simply by chanting once offenselessly. This is
the conclusion. SPL SB 6.2.12-14 ALLA 71
Säìketya. Just like sometimes on the street some outsider, seeing
you, they chant Hare Kåñëa only by the symbolic, säìketya. Because
they see: "They have got tilaka, kunti." Therefore these things are
required. Don't become immediately paramahaàsa—no tilaka, no
kunti and no bead bag. This is not good. Säìketya. So that others may
understand, "Here is a Vaiñëava. Here is a Kåñëa devotee..." And if he
is simple, he'll chant, "Hare Kåñëa." This chance should be given.
Therefore it is necessary, how people can utter. That chanting may
save him from the greatest danger. Therefore it is said, säìketyaà
pärihäsyam. If somebody jokes... Sometimes they do that. "Hare
Kåñëa" means he is not seriously chanting, but he is trying to joke the
other party who is engaged in chanting. And that is also good,pärihäsya.
During Caitanya Mahäprabhu's time, the Muslims, they
used to joke the Hindus, "Hare Kåñëa, Hare Kåñëa." So the practice
made them chanting Hare Kåñëa. And the police officer was
informed by the constables that "These Hindus are chanting 'Hare
Kåñëa, Hare Kåñëa.' " The police officer asked him, "Then why you are
chanting Hare Kåñëa?" By imitating, they became practiced to chant
Hare Kåñëa. It is so nice, even joking, symbolic. Säìketyaà pärihäsyaà
stobham. Or prema. Helanam eva vä. Without any care, "Hare Kåñëa,"
any way, if you chant Hare Kåñëa, then vaikuëöha-näma grahaëam
açeña agha-haram. Agha. Agha means sinful activities.
So nice thing, Hare Kåñëa movement, some way or other, if we can
take it very seriously, then our life will be succesful at the end of life if
we can chant. Therefore Yamunäcärya says... Not Yamunäcärya;
Kulaçekhara Mahäräja. He was also emperor.
kåñëa tvadéya-pada-paìkaja-païjaräntam …
He is praying, "My Lord, now I am healthy. I am quite conscious. So
this time, if I absorb my mind in Your lotus feet and die, it is very
good. It is very good because in the natural time of death, the three
elements—kapha, väta—they'll be dismantled, and there will be
different sounds, and mind will be distracted. Brain will be falling. So
hardly there is possibility of chanting Your holy name. The best thing
is: now I am feeling healthy. My whole system, physical system, is
quite fit. Let me chant and die immediately." This is desire of the
devotee.
So we should keep ourself... Kåñëa is also very kind. If you chant
seriously, without offense, even the mental condition at the time of
death is disordered, Kåñëa will help you how to chant without any
offense. So we must... The only qualification is that we must be very
sincere. Even by symbolic chanting, by joking, if one can get the
benefit, why not do it carefully? Why not do it carefully? What is the
wrong there? Be serious and chant Hare Kåñëa very carefully in order
to get success of life at the time of death. SPL SB 6.2.13 VRN 75
This is tattva, truth, that Kåñëa, the Supreme Person, His holy name,
His form, His attributes, His pastimes, His paraphernalia, Hisdhäma... Just
like we are in Våndävana-dhäma. So why Våndävana-
dhäma is worshiped? Because the Våndävana-dhäma is not different
from Kåñëa. When you take little dust of Våndävana-dhäma and take
it, that means you are taking the dust of Kåñëa's lotus feet, and you
take it. Våndävana-dhäma, so important.
So Våndävana-dhäma, ordinary man cannot see. Therefore
Narottama däsa Öhäkura says,
rüpa-raghunätha-pade haibe äkuti
kabe häma bujhabo çré yugala-périti
viñaya chädiyä kabe çuddha ha'be mana
kabe häma herabo çré-våndävana
Våndävana, if you come from anywhere by the train and airplane and
see Våndävana, that is not seeing Våndävana. Våndävana seeing
means
viñaya chädiyä kabe çuddha ha'be mana
kabe häma herabo çré-våndävana
When we shall be free from viñaya... Viñaya means ähära-nidrä-bhaya
-maithunam. So who can give up viñaya unless he is a great devotee?
Others cannot. Viñaya, it is very difficult. But if one is advanced
devotee—paraà dåñövä nivartate [Bg. 9.59]—they can give up. So if
you come to Våndävana and arrange for a viñaya-bhoga-ähära-nidrä-
bhaya-maithunam—then Våndävana is far away. Viñaya chädiyä. The
whole Kåñëa consciousness movement is on the basis of viñaya
chädiyä. And Çré Locana däsa Öhäkura also sings, viñaya chädiyä se
rase majiyä, mukhe bolo hari hari. Viñaya chädiyä. If... Of course, in
the beginning it is not possible, but the ultimate goal of life is to give
up viñaya—no more ähära-nidrä-bhaya-maithuna. That is called
viñaya chädiyä. Just like Raghunätha däsa Gosvämé did….
So säìketyam. Therefore in the Hindu families they keep the name of
the children with the God's name. Just like this Ajamila, although he
was a very, very sinful man, still, because the culture was there, he
kept his son's name Näräyaëa. He did not lose the culture, although
he was so much sinful. The culture is so important. Still in India, as
there is very, very good propaganda to make the people godless
atheist, still, you see, find, in Våndävana thousands and lakhs ofpeople are
coming. It is their birthright. Not only in Våndävana, we
have seen wherever we held that Hare Kåñëa festival, thousands of
men were coming. Even the so-called educated. When we held that
ceremony in Delhi, L.I.C. Ground, many, many secretaries, officers,
they came and they were dancing with their hat-coat-pant. So it is so
nice.
So some way or other, if you be in touch with this Hare Kåñëa
movement, then your life is successful.
Säìketyam. You keep your children's name just like he kept, Näräyaëa.
He actually became delivered because he kept his son's name
Näräyaëa. Säìketyaà pärihäsyam. Joking. Sometimes they joke: "Oh,
these people are chanting 'Hare Kåñëa, Hare Kåñëa,' " and they joke
also, "Hare Kåñëa!" sometimes seriously, sometimes joking. So
joking, they are chanting Hare Kåñëa—that is taken to their credit,
although he is joking; he is not serious. Säìketyaà pärihäsyaà
stobham. Sometimes we make fun. To complete one sentence
sometimes we, "Hari," "Kåñëa," we add it. So that is also accepted.
And then helanam eva vä. Helanam eva vä. Just like sometimes in
the Western countries there is propaganda, as it was in Germany.
Now they are going in Japan: "These Hare Kåñëa people are very
bad." But he's chanting Hare Kåñëa. While saying that "Hare Kåñëa
people are very bad," but the "Hare Kåñëa" is chanted. The helanam
eva vä. And that is going to their credit. Although they are going to
say Just like "Räma chor nähe," and somebody heard, "Nähe Räma
chor." So "Räma chor," but because he uttered the name Räma, even
he says, "Räma chor," he gets the benefit. Sometimes they joke,
"Kåñëa is Mäkhanchor." So he is accusing "chor," but because he is
chanting "Kåñëa" he is getting the benefit.
So some way or other... Yena tena prakäreëa manaù kåñëe niveçayet.
This is the process. Somehow or other, you engage your mind in
Kåñëa. Yena tena prakäreëa. Without any regulative principle? Yes.
Sarve vidhi-niveñedhäù syur etayor eva kiìkaräù. If you some way or
other think of Kåñëa, then the vidhi-niñedhä, vidhi-niñedhä, regulative
principle and forbidden things Just like we have got our regulative
principle that "Chant Hare Kåñëa mantra at least sixteen rounds."This is
called vidhi. And niñedhä: don't have illicit sex, don't eat meat,
don't have intoxication, don't indulge in gambling. These are niñedhä.
So sarve vidhi-niñedhäù syur etayor eva kiìkaräù. As soon as you go
on chanting the holy name of the Lord, vidhi, sixteen round, this
niñedhä will automatically follow. Yasyästi bhaktir bhagavaty
akiïcanä sarvair guëais tatra samäsate suräù [SB 5.18.12]. This is the
process.
çåëvatäà sva-kathäù kåñëaù…
This is the process. Somehow or other, yena tena prakäreëa, you
think of Kåñëa, you chant Kåñëa's name, you just offer your
obeisances, and... This temple is here. There are many temples. What
is the process? Process... If somebody comes here, he immediately
think of Kåñëa. By seeing Kåñëa's Deity... Kåñëa's Deity and Kåñëa is
not different. So even if he thinks that it is some stone Deity, but
Kåñëa's stone Deity... Therefore "Kåñëa's," he says—that will benefit
him. Some way or other, he is chanting "Kåñëa." "Kåñëa and Balaräma
is very nice in this temple." So that "Kåñëa" and seeing Kåñëa,
thinking of Kåñëa, chanting Kåñëa Man-manä bhava mad-bhakto mad
-yäjé [Bg. 18.65]. And if you worship Kåñëa, offer ärätika, bhoga,
decorate with flowers Çré-vigrahärädhana-nitya-nänä-çåìgära-tan
mandira-mär...** Even you wash this temple, you get the benefit.
Somehow or other, be in touch with this temple, with the holy name,
with the Vaiñëava. In this way, by constant association-saìgät
saïjäyate kämaù—by association of devotees, you become a Kåñëa
devotee.
Actually it is happening. In your country, the Europeans and
Americans, say, ten years before the beginning of this movement, you
did not know Kåñëa, every one of you. That's a fact. How you are now
mad after Kåñëa? It is simply because by association. So association
is so important thing. You boys and girls in your country, you were so
luxuriously living. Why you have left everything and you are after a
beggar sannyäsé? It is the association. The association is so strong.
Therefore Narottama däsa Öhäkura says,
täìdera caraëa-sevi-bhakta-sane väs
janame janame mor ei abhiläñ"Let me engage myself in the service of the
Gosvämés and associate
with the devotees. I do not want anything." Janame janame mor ei
abhiläñ. Bhaktivinoda Öhäkura said that kéöa-janma hau, jathä tuwä
däs. This association. "Let me become a worm, not a devotee, even
worm." Kéöa. Kéöa means worm, an insignificant ant, worm. Better to
remain as an ant with the association of devotees than to become a
Brahmä without any devotee's association. Brahmä-janme nähi mora
äç. Bahir-mukha brahmä-janme, nähi mora äç, kéöa janma hau, jathä
tuwä däs. This is Bhaktivinoda Öhäkura's hankering. So some way or
other, we are propagating this association, Kåñëa consciousness,
International Society for Kåñëa Consciousness. Why? Why we are
establishing so many centers? Just to give the people in general the
chance of association. It is very important thing, association. Saìgät
saïjäyate kämaù.
So either käma or lobha or bhaya or enviousness, some way or other
connect with Kåñëa. Just like the gopés. The gopés, they liked Kåñëa.
They did not know that Kåñëa is the Supreme Lord. They did not
know. They liked Kåñëa. He was a very funny boy, young boy, very
beautiful, and these girls were attracted. They went to Kätyäyané:
"Mother Kätyäyané, please give Kåñëa as our husband." Their only
prayer was that. They did not go to Kätyäyané for begging: dhanaà
dehi, rüpaà dehi, yaço dehi—no. "Give me Kåñëa. Give me Kåñëa." So
there is no harm to worship the deity, I mean to say, other demigods.
But that is not possible for anyone. That was possible only for the
gopés, because they did not know anything except Kåñëa. Wherever
they go, they want Kåñëa….
So helanam eva vaikuëöha-näma-grahaëaà açeñägha-haraà viduù. So
some way or other, if we are engaged in chanting the Vaikuëöha-
näma Vaikuëöha-näma. Vaikuëöha is Kåñëa or Viñëu. SPL SB 6.2.14
VRN 75
[Rüpa Gosvämé and Sanätana Gosvämé to Lord Caitanya]: "Jagäi and
Mädhäi had but one fault—they were addicted to sinful activity.
However, volumes of sinful activity can be burned to ashes simply by
a dim reflection of the chanting of Your holy name. Jagäi and Mädhäiuttered
Your holy name by way of blaspheming You. Fortunately, that
holy name became the cause of their deliverance."
Jagäi and Mädhäi chanted the name of Çré Caitanya Mahäprabhu by
way of blasphemy, but because they simply chanted His name, they
immediately became free from the reactions of sinful activities. Thus
later they were saved. Cc Madhya-lélä 1.194-95
6.2.15
These are the, some of the practical examples. There are persons
who criticize chanting of Hare Kåñëa mantra. Nämnäd artha-väda.
Because the glories of the holy name are described here, that one can
become free from the sinful reaction of life simply by chanting the
holy name of the Lord, so sometimes those who are not in the line,
they think, "It is too much. It is too much." So the next verse, the... It is
advised... Not it is too much. You can test it. Test it. What is that test?
Patita. When you fall down from a high place... Suppose from the roof
you may fall down, patitaà. Skhalita: you may slip and fall down.
Bhagnaù: by falling down you may break your bones. Then
sandañöaù: you may be bitten by some animal—cats, dogs, a snake.
There are so many, domestic. Then tapta: you may be burned. And
ähataù: you may be injured from others. Then during this time you
can test, practical. What is that test? Harir ity avaçena aha. Try to
chant Hare Kåñëa. Pumän. If anyone does so, na arhati yätanäù.
You'll immediately feel that from the injuries you are not feeling pain.
This is practical seen. Even a snake bite... You may be saved. The
author says, never says, that you may be saved from death, but the
suggestion is that you may not feel much pain. This is practical. SPL
SB 6.2.15 VRN 75
[Çukadeva Gosvämé to King Parékñit]: If one who is embarrassed by
hunger or who falls down or stumbles chants the holy name of the
Lord even once, willingly or unwillingly, he is immediately freed from
the reactions of his past deeds. Karmés entangled in material
activities face many difficulties in the practice of mystic yoga and
other endeavors to achieve that same freedom. ÇB 5.24.206.2.16
So sinful activities, it is punishable. You cannot violate the laws of
nature. Prakåti is very strong. Daivé hy eñä guëamayé mama mäyä
duratyayä [Bg. 7.14]. Just like the government has police department,
military department, law courts. Why? Because not all the citizens
were good citizens. There are many outlaws. So more or less,
whoever is in this material world, they are outlaws. Outlaw means
they do not abide by the laws of nature, and therefore they are
punishable.
The first punishment is that we have got this material body. This is
the first punishment.
kåñëa bhuliya jéva bhoga väïchä kare
pasate mäyä täre jäpaöiyä dhare
The first criminal action is that when we forget Kåñëa and our
relationship with Him Our relationship with Kåñëa is that Kåñëa is the
enjoyer; we are eternal servant. This is our relationship. Just like a big
man, rich man: he is the enjoyer and he has got many servants. That
we practically see. The capitalist, he starts some business, big
factory. Ten thousand men are working, but the capitalist is not
working. It is our practical experience. He is aloof from the factory. In
a nice place, in a nice bungalow, garden house, he is enjoying.
Similarly, God, Kåñëa, He is the enjoyer. You will find, therefore, Kåñëa
here in this temple, He is enjoying. He is standing with His elder
brother, enjoying in the forest, sporting with His cowherd boy friends,
His cows, calves—enjoying in the forest. The description is there in
the Çrémad Bhägavatam. And those who are playing with Him, those
who are associates of Kåñëa in Våndävana, they are also not ordinary
persons. …
Of course, there are different grades of sinful activities. Therefore it is
said, gurüëäà ca laghünäà ca. Just like disease. You are suffering
from some headache, and that is also disease. And you are suffering
from cancer, and that is also disease. But when you are suffering
from headache the doctors may give you a tablet, Anacin, and the
headache is cured. And this is laghü, very insignificant disease. But ifyou are
suffering from cancer, that tablet will not help you. Therefore
gurüëäà ca laghünäà ca. As there are different types of diseases—
some of them are very, very acute and severe, and some of them are
very insignificant—similarly, the grades of sinful activities are there.
Some of them are not very serious and some of them are very, very
serious. So as the physician prescribes costly medicine for serious
disease, similarly, maharñibhiù, big, big saintly persons, liberated
persons, they have prescribed präyaçcitta, atonement, for severe
types of sinful activities and insignificant types of sinful activities….
On the whole, the conclusion is that anyone who is in this material
world, he is a sinful man. Anyone. Otherwise he would not have
gotten this material body. Just like anyone who is in the prison house,
you can conclude that he is a sinful, criminal man. You do not require
to study one after another. Because he is in the prison house you can
conclude that "Here is a criminal." Similarly, anyone who is in the
material world, he is a criminal. But not the superintendent of jail. You
cannot conclude, "Because everyone is in the jail, criminal, therefore
the superintendent of jail, he is also criminal." Then you are mistaken.
Those who are conducting these sinful men to take them back to
home, back to Godhead, he is not criminal. His business is how to
release this rascal from this prison house and take him back to home,
back to Godhead. SPL SB 6.2.16 VRN 75
6.2.17
So yesterday we have explained that we are put into such position in
this material world (pause) that we have to commit sinful activities.
This is our position. Even if I do not want to do it. Just like a man
accustomed to steal, he is dictated from within, "Don't steal."
Otherwise why he goes at night to steal? He knows that "This is not
good." He does not steal openly. Secretly, without any knowledge.
Because he knows that "What I am going to do is not good." That's a
fact. Therefore sometimes it is called black. So he is forced to do it.
It was questioned by Arjuna to Kåñëa that "How one man is forced to
commit sinful activities." So Kåñëa replied, käma eña krodha eña
rajoguëa-samudbhavam. There are three modes of material nature:sattva-
guëa, rajo-guëa, tamo-guëa. So those who are in tamo-guëa
and rajo-guëa, they are forced to commit sinful activities, forced.
There is no alternative. …
So the Kåñëa consciousness movement means to cure the heart
disease full with lusty desires. This is Kåñëa consciousness. And the
perfection comes when anyäbhiläñitä-çünyaà [Brs. 1.1.11]—no more
any material desire. That is possible. Yaà labdhvä cäparaà läbhaà
manyate nädhikaà tataù. If you get something, that something, "I
don't want anything more." Svämin kåtärtho 'smi varaà na yäce [Cc.
Madhya 22.42], Dhruva Mahäräja said. …
So here, na adharmajaà tad-dhådayam. Adharmajam. So long our
heart is compact with material desires, we have to take birth after
birth to fulfill that desire. It is automatic. So how to become
desireless? Not desireless but no material desires. There is desire to
go back to home, back to Godhead. That is natural. To become a
devotee, to desire like that, that is wanted. We cannot stop our
desires. But desires have to be purified. Sarvopädhi-vinirmuktaà tat-
paratvena nirmalam [Cc. Madhya 19.170]. So this is the process of
bhakti. …
So these things can be very easily done, as it is said here, tad api éça
äìghri-sevayä, simply by dedicating yourself at the lotus feet of Éça,
the supreme controller. Éça means controller. Jagadéça. God's
another name is Jagadéça. He is the controller of the whole universe.
So éçäìghri-sevayä. That is the only way. So that seva begins from
tongue. Sevonmukhe hi jihvädau [Brs. 1.2.234]. You can begin éça-
seva by the tongue, service. Chanting Hare Kåñëa, that is also by
tongue, and eating prasädam. Very easy. Caitanya Mahäprabhu has
given us this easy program. So don't deviate from this. Chant Hare
Kåñëa and take prasädam. Make life simplified and be happy. That is
Kåñëa consciousness movement. SPL SB 6.2.17 VRN 75
6.2.19
When all the devotees came to the place of Çré Caitanya
Mahäprabhu, they saw that the same dog was sitting a little apart
from the Lord. Furthermore, Çré Caitanya Mahäprabhu was
throwingremnants of green coconut pulp to the dog. Smiling in His own
way,
He was saying to the dog, "Chant the holy names Räma, Kåñëa, and
Hari." Seeing the dog eating the green coconut pulp and chanting
"Kåñëa, Kåñëa" again and again, all the devotees present were very
much surprised. When he saw the dog sitting in that way and
chanting the name of Kåñëa, Çivänanda, because of his natural
humility, immediately offered his obeisances to the dog just to
counteract his offenses to it. The next day, no one saw that dog, for it
had obtained its spiritual body and departed for Vaikuëöha, the
spiritual kingdom. Such are the transcendental pastimes of Çré
Caitanya Mahäprabhu, the son of mother Çaci. He even delivered a
dog simply by inducing it to chant the mahä-mantra, Hare Kåñëa.
This is the result of sädhu-saìga [Cc. Madhya 22.83], consequent
association with Çré Caitanya Mahäprabhu and promotion back
home, back to Godhead. This result is possible even for a dog, by the
mercy of the Vaiñëava. Therefore, everyone in the human form of life
should be induced to associate with devotees. By rendering a little
service, even by eating prasäda, not to speak of chanting and
dancing, everyone could be promoted to Vaikuëöhaloka. It is
therefore requested that all our devotees in the ISKCON community
become pure Vaiñëavas, so that by their mercy all the people of the
world will be transferred to Vaikuëöhaloka, even without their
knowledge. Everyone should be given a chance to take prasäda and
thus be induced to chant the holy names Hare Kåñëa and also dance
in ecstasy. By these three processes, although performed without
knowledge or education, even an animal went back to Godhead.
Çré Caitanya-caritämåta Antya-lélä 1.28-33
6.2.24-25
tasmäd idam upapannam iti taträha etävad iti. If one takes shelter of
the transcendental holy name of the Supreme Personality of
Godhead, he hasn't got to go through the dharma çästras or abiding
by the rules and regulation of different kinds of religious scripture.
Etävat. Etävad iti. Simply by surrendering to the holy name. So this is
applicable in all ages, but especially in this age because nobody canperform
the ritualistic ceremonies of any religious principle. The
people are so fallen that they cannot. So this hari-nämänukértanam, it
is not that it is manufactured for this age. No. This is potent in all
other ages also, but especially it is potent because people in this age,
they are unable to execute any religious principles very nicely…
Prabhupäda: In Ajämila. There was not pure saìkértana. Just like we
are advised when chanting the mantra, mahä-mantra, to avoid ten
kinds of offenses. So Ajämila had no such program. He never meant
that he was chanting the holy name of Näräyaëa. This point is being
stressed by Çrédhära Swami. He simply tried to call his son, whose
name was Näräyaëa. That was not practically kértana, but this very
vibration, transcendent vibration, has got so potency that without
following the rules and regulations of chanting the holy name, he
became immediately released from all sinful reaction. That point is
stressed here. Abhavan açucir api niyamäna asustha-cittaù (?). Not
only he never meant for chanting the holy name, he was not only
sinful, but he was practically in coma because he was dying. His all
functions of the physical body was stopped, and he could not chant
even properly. Still, he became released from all sinful reaction. At
the time of death... Why death? Even in our sleeping condition we are
out of our own control completely. So Ajämila was diseased and was
almost on the verge of death, and he was calling his son only.
Practically he had no program, but still, he became released, and
what to speak of persons who are regularly chanting Hare Kåñëa
mantra under principles and without any offense? Avåtti-çraddhädi-
viñayas tu päpa-väsanä-kñayärtham harer guëänuvädaù khalu sattva-
bhävanaù (?). So some way or other, if one is engaged in glorifying
the activities...(Hindi) Harer guëänuvädaà khalu sattva-bhävanaù. So
even with offense... Because in the beginning everyone chants with
offenses... But harer guëänuväda, the glorification of the Lord is so
powerful that simply by chanting constantly... Therefore we stress
that so many rounds must be done. So many rounds must be done.
That will protect him from contamination of this material world.
Sattva-bhävanaù. Sattva-bhävanaù means his pure consciousness
will gradually develop. Pure consciousness means Kåñëaconsciousness.
Yadu-priya ävåtaà tarhi däruña, …
The question is why there are so many ritualistic ceremonial
scriptures. Why? So the conclusion is that people are very much
attached to any gorgeous method. If you perform here in this temple
a great sacrifice with hundreds of brähmaëas and chanting Veda
mantras, people will be very much attracted immediately. They'll
think, "Oh, something very gorgeous is going on." You see? Why they
are so? Vimohita-matir bata mäyayälam. Because they are captivated
by mäyä, they cannot understand what is the potency of the holy
name. They cannot understand. Therefore sometimes something,
very gorgeous ceremony, is advised just to attract them. Trayyaà jaòi-
kåta-matir madhu-puñpitäyäm. Trayyam. Trayyam means Vedas.
Veda is called trayi because there are three kinds of different
processes: karma-käëòa, jïäna-käëòa, and upäsana-käëòa. So jaòi-
kåta. Just like in India there is a section called Ärya-samäjés. They
are very much attached to performance of these sacrifices. They say
that "We do not want anything. We shall simply chant the Vedic
mantra." Of course, they cannot do it properly. That is also gone.
Simply as a formality, they ignite some fire and hither and thither,
some mantra—finished. (laughter) Especially in this age, these
sacrifices are not possible. Our... There is a sannyäsé leader, many
sannyäsé leaders, they attract people by this performance of yajïa,
although in this age yajïa is not possible because there is no yajïic
brähmaëa. The mantra... Perhaps you have seen in the Kumbha-melä
some government officers were... They are also born in a brähmaëa
family, and they are performing yajïa. Actually the brähmaëas had so
much power in those days that simply by mantra, they would ignite
fire. The fire was not ignited by matches—by mantra. …
Just like tons of ghee is wanted. Where is ghee? It is all dalda. Where
you can perform sacrifice? (laughter) Ghee is finished. You cannot
secure even the ingredients. There is no qualified brähmaëa.
Therefore yajïa is not possible in this age. Kåte yad dhyäyato viñëuà
tretäyäm..., dväpare paricaryäyäm [SB 12.3.52]. And gorgeous temple
worship according to the principle was possible perfectly in the
Dväpara-yuga. Our, this temple worship, Deity worship, we arefollowing the
principles of Deity worship because our äcäryas
established temple, but main principle is chanting. Therefore,
whatever we are doing, we offering prasädam to the Lord, we are
having maìgalärati, the main principle is chanting Hare Kåñëa mantra.
This temple worship, it can be avoided, but we cannot avoid chanting
Hare Kåñëa mantra. As such, we have introduced in several centers
that "Begin with Hare Kåñëa mantra, keeping the picture of Guru-
Gauräìga." If it is not possible to worship the Deity according to the
rules and regulation, there is no need of establishing temple. But if
there are devotees who can actually keep the temple worship method
in right order, then... Otherwise, simple, by chanting, everything is
complete. But when there is temple worship, there is automatic
purification because we have to rise early in the morning, we have to
take bath. This kind of purification help..., is helped by temple
worship. But when there is grossest type of people who cannot take
to this, simply chanting will do. Hari nämänukértanam. Kalau tad, kali,
kalau. Kalau, means this age, that cleanliness is very difficult to
maintain. Therefore kalau tad dhari-kértanät. This is recommended.
So trayyäà jaòi-kåta-matiù. By the injunction of the Vedas, people are
captivated. "Oh, if I perform this yajïa, then next life I'll be elevated to
the heavenly planet, Svarga." Svargaloka mem. So madhu-
puñpitäyäm. …
If you do not arrange for this gorgeous system, people are not
attracted. Therefore we have to do sometimes to attract people, this
gorgeousness. Otherwise, chanting of the Hare Kåñëa mantra without
any offense is sufficient. Therefore our Guru Mahäräja introduced
both the processes. This arca, arca, this is païcarätriki-vidhi.
According to païcarätrika system, Närada-païcarätra, this worship of
the Deity is there. And bhägavata-märga, the path of Çrémad-
Bhägavatam, is simply çravaëaà kértanam. Out of the nine processes
recommended, çravaëaà kértanaà viñëoù smaraëaà päda-sevanam
[SB 7.5.23], so up to çravaëaà kértanaà smaraëam, that is Bhägavata-
märga. That is the best. And päda-sevanaà arcanaà vandanaà
däsyam, that is païcarätriki-vidhi.So both the viddhis, both the systems have
been introduced. One will
help the other. That is the way. ,,,
Just like in the Çrémad-Bhägavatam, in the beginning, is simply
çravaëam-paraà satyaà dhémahi; janmädy asya [SB 1.1.1]—
smaraëam, simply remembering, memorizing the Supreme Truth. But,
of course, the païcarätrika-vidhi is recommended in the Second
Canto. That, another païcarätrika-vidhi, is worshiping the gigantic
form of the Lord. These things are there. But both, combined
together, it is very much helpful. Bhägavata-märga. Bhägavata-märga
will help the païcarätrika-märga, or process, and the païcarätrika
process will help Bhägavata process. Both together is helpful.
Therefore my Guru Mahäräja introduced... You have seen the, what is
called? That signia? One side, païcarätriki-vidhi, one side bhägavata-
viddhi. That is... I have seen that Gauòéya Math emblem. Yes. And, so
actually, Bhägavata-märga is very strong. That is sufficient. But
without païcarätrika-vidhi this polluted body, polluted mind of the
devotee, cannot be purified. Therefore both the process should be
adopted in preaching Kåñëa consciousness movement. SPL SB
6.2.24-25 GOR 71
6.2.27
Therefore by His grace the external energy, which is employed in
illusioning those living beings who want to have it, subsides by the
will of the Lord in terms of repentance and penance for the
conditioned soul. And the very same energy then acts to help the
purified living being make progress on the path of self-realization. SB
1.3.34
6.2.32
Just like Ajämila. He, at the end of his life, remembered Näräyaëa. So
this is success. But this can be possible if we practice from the very
beginning. Ajämila, first of all, he was a brahmacäré, brähmaëa, very
well behaved brähmaëa, learned everything, but due to bad
association he fell down. But Kåñëa gave him the opportunity, Kåñëa
says in the Bhagavad-gétä, na me bhakta praëaçyati. If once one hassincerely
become the pure devotee of Kåñëa, that will never go in
vain. So Kåñëa saw this Ajämila in his childhood and boyhood and
youthhood a devotee, so He gave him the chance. At last, he had ten
sons. The tenth son was named as Näräyaëa. This is Kåñëa's policy,
that "This rascal is forgetting Me, so I'll give him a child whose name
is Näräyaëa." So, with reference to his son, he was chanting
"Näräyaëa." "Näräyaëa, please come here, my dear son. Näräyaëa,
please take this food." So in this way, his account was being credited,
"Näräyaëa, Näräyaëa, Näräyaëa." You see? So therefore he got the
salvation. Similarly, if we simply chant Hare Kåñëa and follow these
principles, our life is successful. This is called ajïäta-sukåti. We have
to acquire sukåti. Sukåti means pious activities. Su means pious and
kåti means activities. Sukåtino 'rjuna. Catur-vidhä bhajante mäà janaù
sukåtino 'rjuna [Bg. 7.16]. Arjuna... Those who are sukåtina, means
one's background is pious, they begin bhajana, Kåñëa consciousness.
Catur-vidhä bhajante mäà janaù sukåtino 'rjuna. Ärto, arthärthé, jïäné,
jijïäsur. Four kinds of men—ärto, the one who is distressed, and
arthärthé, one who is poor, wants some money. Jïäné—one who
wants to know what is God; jijïäsur—inquisitive. Such persons, if his
background is piety, sukåtina, then he begins bhajana. SPL SB 7.6.8
NV 68
Prabhupäda: (still laughing) One may try to leave Him, but He is not
going to leave you. Once come, "No sir, you cannot go out." Just like
our Ajämila. He was devotee in the beginning, and later on, by bad
association of prostitute, he fell, but Kåñëa took him at the end.
Svalpam apy asya dharmasya träyate mahato bhayät. Kåñëa gave
him chance to give him a son. He kept the son's name Näräyaëa. So
on account of affection of the son, he was chanting, "Näräyaëa,
Näräyaëa, Näräyaëa." Just Kåñëa is so kind that (laughs) "All right,
this rascal is going out of My hand. All right, give him a child,
Näräyaëa. He will chant, 'Näräyaëa, Näräyaëa, Näräyaëa,' and that will
be his credit." Ajïäta-sukåti. Janma-koöi-sukåtair na labhyate. Sukåti,
pious activities, of many millions of birth is not equal to love of
Godhead. Janma-koöi-sukåtair na labhyate. Tatra laulyam ekalaàmülyaà
kréyatäà yadi kuto 'pi labhyate. Kåñëa-bhakti-rasa-bhävitä-
matiù kréyatäà yadi kuto 'pi labhyate: "Purchase Kåñëa
consciousness anywhere it is available." What is the price? Tatra
laulyam ekalaà mülyam: "Only greediness, hankering. That is the
price." "Oh, that I have got." "No, no. Janma-koöi-sukåtair na labhyate.
You cannot obtain this price even after millions of births' pious
activities." All right. RC LA 76
6.2.36-37
So my Guru Mahäräja, Bhaktisiddhänta Sarasvaté Öhäkura, he was
goñöhyänandé. He wanted to increase the number of devotees. And
the more you increase the number of devotees, the more you become
very much recognized by Kåñëa. It is Kåñëa's business. Kåñëa
personally comes as He is, Kåñëa, to spread this bhakti cult. Man-
manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg. 18.65]. Sarva
-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. He's
canvassing personally. SPL CC Adi 1.13 MAYA 75
6.3.39
There is no benefit in transferring from one forest to another. One
must go to the Våndävana forest and take shelter of Govinda. That
will make one happy. The International Society for Krishna
Consciousness is therefore constructing a Kåñëa-Balaräma temple to
invite its members as well as outsiders to come and live peacefully in
a spiritual atmosphere. That will help one become elevated to the
transcendental world and return home, back to Godhead. SB 5.13.8p
Çré Caitanya Mahäprabhu personally renovated Våndävana-dhäma
and advised His chief disciples, Rüpa and Sanätana, to develop it and
open it to attract the spiritual vision of the general populace. At
present there are about five thousand temples in Våndävana, and still
our society, the International Society for Krishna Consciousness, is
constructing a huge, magnificent temple for the worship of Lord
Kåñëa and Lord Balaräma, along with Rädhä-Kåñëa and Guru-
Gauräìga. Since there is no prominent Kåñëa-Balaräma temple
inVåndävana, we are attempting to construct one so that people will be
attracted to Kåñëa-Balaräma, or Nitäi-Gauracandra. Vrajendra-
nandana yei, çacé suta haila sei. Narottama däsa Öhäkura says that
Balaräma and the son of Mahäräja Nanda have advented Themselves
as Gaura-Nitäi. To propagate this fundamental principle, we are
establishing a Kåñëa-Balaräma temple to broadcast to the world that
worship of Gaura-Nitäi is the same as worship of Kåñëa-Balaräma.
Although it is very difficult to enter into the Rädhä-Kåñëa pastimes,
most of the devotees of Våndävana are attracted to the rädhä-kåñëa-
lélä. However, since Nitäi-Gauracandra are direct incarnations of
Balaräma and Kåñëa, we can be directly in touch with Lord Balaräma
and Lord Kåñëa through Çré Caitanya Mahäprabhu and Nityänanda
Prabhu. Those who are highly elevated in Kåñëa consciousness can
enter into the pastimes of Rädhä-Kåñëa through the mercy of Çré
Caitanya Mahäprabhu. It is said, çré-kåñëa-caitanya rädhä-kåñëa
nahe anya: “Çré Kåñëa Caitanya Mahäprabhu is a combination of
Rädhä and Kåñëa.”
Sometimes materialists, forgetting the pastimes of Rädhä-Kåñëa and
Kåñëa-Balaräma, go to Våndävana, accept the land’s spiritual
facilities and engage in material activity. This is against the teachings
of Çré Caitanya Mahäprabhu. The präkåta-sahajiyäs proclaim
themselves vraja-väsés or dhäma-väsés, but they are mainly engaged
in sense gratification. Thus they become more and more implicated
in the materialistic way of life. Those who are pure devotees in Kåñëa
consciousness condemn their activities. The eternal vraja-väsés like
Svarüpa Dämodara did not even come to Våndävana-dhäma. Çré
Puëòaréka Vidyänidhi, Çré Haridäsa Öhäkura, Çréväsa Paëòita,
Çivänanda Sena, Çré Rämänanda Räya, Çré Çikhi Mähiti, Çré
Mädhavédevé and Çré Gadädhara Paëòita Gosvämé never visited
Våndävana-dhäma. Çréla Bhaktisiddhänta Sarasvaté Öhäkura points
out that we have no authorized documents stating that these exalted
personalities visited Våndävana. Nonetheless, we find many
nondevotees, Mäyävädé sannyäsés, präkåta-sahajiyäs, fruitive
workers, mental speculators and many others with material motives
going to Våndävana to live. Many of these people go there to solvetheir
economic problems by becoming beggars. Although anyone
living in Våndävana somehow or other is benefited, the real
Våndävana is appreciated only by a pure devotee. As stated in the
Brahma-saàhitä, premäïjana-cchurita-bhakti-vilocanena [Bs. 5.38].
When one has purified eyes, he can see that Çré Våndävana and the
original Goloka Våndävana planet in the spiritual sky are identical.
Çréla Narottama däsa Öhäkura, Çréniväsa Äcärya, Çréla Jagannätha
däsa Bäbäjé Mahäräja, Çré Bhagavän däsa Bäbäjé Mahäräja and
Çréla Gaurakiçora däsa Bäbäjé Mahäräja, and later Çréla
Bhaktivinoda Öhäkura of Calcutta, always engaged in näma-bhajana
and certainly did not live anywhere but Våndävana. Presently, the
members of the Hare Kåñëa movement throughout the world live in
materially opulent cities, such as London, New York, Los Angeles,
Paris, Moscow, Zurich and Stockholm. However, we are satisfied with
following in the footsteps of Çréla Bhaktivinoda Öhäkura and other
äcäryas. Because we live in the temples of Rädhä-Kåñëa and
continuously hold hari-näma-saìkértana—the chanting of Hare Kåñëa
—we consequently live in Våndävana and nowhere else. We are also
following in the footsteps of Çré Caitanya Mahäprabhu by attempting
to construct a temple in Våndävana for our disciples throughout the
world to visit. Madhya 16.281
6.2.45
Similarly, even before one's chanting of the holy name is pure, one is
freed from all sinful reactions, and when he chants purely he
becomes a lover of Kåñëa.
'mukti' tuccha-phala haya nämäbhäsa haite
ye mukti bhakta nä laya, se kåñëa cähe dite"
A devotee never accepts mukti, even if Kåñëa offers it. Mukti,
freedom from all sinful reactions, is obtained even by nämäbhäsa, or
a glimpse of the light of the holy name before its full light is perfectly
visible. SB 5.24.20
“‘Since that time, my tongue also always vibrates the sound “Hari,
Hari.” I have no desire to say it, but still my tongue says it. I do notknow
what to do.’
PURPORT
Sometimes demoniac nonbelievers, not understanding the potency of
the holy name, make fun of the Vaiñëavas when the Vaiñëavas chant
the Hare Kåñëa mahä-mantra. This joking is also beneficial for such
persons. Çrémad-Bhägavatam, Sixth Canto, Second Chapter, verse
14, indicates that the chanting of the Hare Kåñëa mahä-mantra, even
in joking, in the course of ordinary discussion, in indicating something
extraneous, or in negligence, is called nämäbhäsa, which is chanting
that is almost on the transcendental stage. This nämäbhäsa stage is
better than nämäparädha. Nämäbhäsa awakens the supreme
remembrance of Lord Viñëu. When one remembers Lord Viñëu, he
becomes free from material enjoyment. Thus he gradually comes
forward toward the transcendental service of the Lord and becomes
eligible to chant the holy name of the Lord in the transcendental
position. Ädi 17.200
“Because the yavanas are accustomed to saying ‘hä räma, hä räma’
[‘O Lord Rämacandra’], they will very easily be delivered by this
nämäbhäsa. Antya 3.53
“A devotee in advanced ecstatic love exclaims, ‘O my Lord
Rämacandra! O my Lord Rämacandra!’ But the yavanas also chant,
‘hä räma, hä räma!’ Just see their good fortune!”
PURPORT
If a child touches fire, the fire will burn him, and if an elderly man
touches fire, it will burn him also. Haridäsa Öhäkura says that a great
devotee of the Lord exclaims hä räma, hä räma, but although yavanas
do not know the transcendental meaning of hä räma, hä räma, they
say those words in the course of their ordinary life. For the yavanas
the words hä räma mean “abominable,” whereas the devotee
exclaims the words hä räma in ecstatic love. Nevertheless, because
the words hä räma are the spiritual summum bonum, the fact is the
same, whether they are uttered by yavanas or by great devotees, just
as fire is the same both for a child and for an elderly man. In otherwords, the
holy name of the Lord, hä räma, always acts, even when
the holy name is chanted without reference to the Supreme Lord.
Yavanas utter the holy name in a different attitude than devotees, but
the holy name hä räma is so powerful spiritually that it acts anywhere,
whether one knows it or not. This is explained as follows. Antya 3.54
yadyapi anya saìkete anya haya nämäbhäsa
tathäpi nämera teja nä haya vinäça
Nämäcärya Haridäsa Öhäkura, the authority on the chanting of the
holy name, said, “The chanting of the Lord’s holy name to indicate
something other than the Lord is an instance of nämäbhäsa. Even
when the holy name is chanted in this way, its transcendental power
is not destroyed. Antya 3.55
“‘Even a mleccha who is being killed by the tusk of a boar and who
cries in distress again and again, “hä räma, hä räma” attains
liberation. What then to speak of those who chant the holy name with
veneration and faith?’
PURPORT
This refers to an instance in which a meat-eater being killed by a boar
uttered the words hä räma, hä räma again and again at the time of his
death. Since this is a quotation from the Nåsiàha Puräëa, this
indicates that in the puräëic age there must also have been mlecchas
and yavanas (meat-eaters), and the words hä räma, meaning
“condemned,” were also uttered in those days. Thus Haridäsa
Öhäkura gives evidence that even a meat-eater who condemns
something by uttering the words hä räma gets the benefit of chanting
the holy name that the devotee chants to mean “O my Lord Räma!”
Antya 3.56
nämäbhäsa haite haya saàsärera kñaya
“Even a faint light from the holy name of the Lord can eradicate all
the reactions of sinful life. Antya 3.63
6.2.49“‘O reservoir of all good qualities, just worship Çré Kåñëa, the
purifier
of all purifiers, the most exalted of the personalities worshiped by
choice poetry. Worship Him with a faithful, unflinching mind, without
duplicity and in a highly elevated manner. Thus worship the Lord,
whose name is like the sun, for just as a slight appearance of the sun
dissipates the darkness of night, so a slight appearance of the holy
name of Kåñëa can drive away all the darkness of ignorance that
arises in the heart due to greatly sinful activities performed in
previous lives.’ CC Antya 3.62
nämäbhäsa haite haya saàsärera kñaya
“Even a faint light from the holy name of the Lord can eradicate all
the reactions of sinful life. Antya 3.63
ye mukti bhakta nä laya, se kåñëa cähe dite“
“Liberation, which is unacceptable for a pure devotee, is always
offered by Kåñëa without difficulty. Antya 3.188
Yoga practice is meditation on the Supersoul within; similarly, by
chanting Hare Kåñëa one fixes his mind always on the Supreme Lord.
The mind is fickle, and therefore it is necessary to engage the mind
by force to think of Kåñëa. One example often given is that of the
caterpillar that thinks of becoming a butterfly and so is transformed
into a butterfly in the same life. Similarly, if we constantly think of
Kåñëa, it is certain that at the end of our lives we shall have the same
bodily constitution as Kåñëa. Bg 8.5-8
[The priests at King Näbhi's sacrifice to Lord Viñëu]: Dear Lord, we
may not be able to remember Your name, form and qualities, due to
stumbling, hunger, falling down, yawning or being in a miserable
diseased condition at the time of death when there is a high fever. We
therefore pray unto You, O Lord, for You are very affectionate to Your
devotees. Please help us remember You and utter Your holy names,
attributes and activities, which can dispel all the reactions of our
sinful lives.The real success in life is ante näräyaëa-småtiù [SB 2.1.6]—
remembering the holy name, attributes, activities and form of the
Lord at the time of death. Although we may be engaged in the Lord's
devotional service in the temple, material conditions are so tough and
inevitable that we may forget the Lord at the time of death due to a
diseased condition or mental derangement. Therefore we should pray
to the Lord to be able to remember His lotus feet without fail at the
time of death, when we are in such a precarious condition.
Çrémad-Bhägavatam 5.3.12
Extra References
mälé haïä kare sei béja äropaëa
çravaëa-kértana-jale karaye secana
“When a person receives the seed of devotional service, he should
take care of it by becoming a gardener and sowing the seed in his
heart. If he waters the seed gradually by the process of çravaëa and
kértana [hearing and chanting], the seed will begin to sprout.
tähäì vistärita haïä phale prema-phala
ihäì mälé sece nitya çravaëädi jala
“The creeper greatly expands in the Goloka Våndävana planet, and
there it produces the fruit of love for Kåñëa. Although remaining in
the material world, the gardener regularly sprinkles the creeper with
the water of hearing and chanting.
vasudevasya saàkértya suräpo vyädhito'pi va
mukto jäyeta niyatam mahäviñëu prasidati
(Varäha Puräëa)
“If somehow or other one chants Kåñëa's holy name, Kåñëa is
attracted to him and He showers him with causeless mercy. Even a
ghostly haunted drunkard, miserably suffering numerous health
disorders simply chants the holy name, then liberation is immediately
within his easy reach.
“Amongst the different limbs of bhakti chanting of the holy name is,
according to all the scriptures, the most efficacious. Astanga-yoga
necessitates much arduous physical and mental exercise in order to
remember the Supreme Lord Viñëu. But simply moving the lips andchanting
is the best form of glorification and remembrance of the Supreme Lord.
aghacchit smaraëaà viñëor bahväyäsena sädhyate oñöha-çpandana-mätreëa
kértanan tu tato varam
(Vaiñëava Cintamani) “One who has worshipped the Deity of the Lord for at
least a thousand lifetimes, and in each life having taken proper brahmanical
initiation, is able to vibrate the holy name of Lord. yena janma-çataiù pürvaà
väsudevaù samarcitaù tan mukhe hari-nämäni sadä tiñöhanti bhärata
(Vaiñëava Cintamani)

Notes 6.3
6.3.1 MP: What did Yamaraja say to the Yamadutas?
See purport, whole: Çréla Viçvanätha Cakravarté Öhäkura says that
although the statements of the Yamadütas were fully upheld by Vedic
principles, the statements of the Viñëudütas were triumphant. This was
confirmed by Yamaräja himself.
6.3.2 Yamaraja’s order has never before been stopped. Please clear my
doubt.
6.3.3 Yamadutas approached Yamaraja.
6.3.4 The Yamadütas said: Our dear lord, how many controllers or rulers are
there in this material world? How many causes are responsible for
manifesting the various results of activities performed under the three modes
of material nature [sattva-guëa, rajo-guëa and tamoguëa]?
See purport, whole: Çréla Viçvanätha Cakravarté Öhäkura says that the
Yamadütas, the order carriers of Yamaräja, were so disappointed that they
asked their master, almost in great anger, whether there were many masters
other than him. Furthermore, because the Yamadütas had been defeated and
their master could not protect them, they were inclined to say that there was
no need to serve such a master. If a servant cannot carry out the orders of his
master without being defeated, what is the use of serving such a powerless
master?
Notes: Narada asked a similar question of his father Brahma.6.3.5
If in this universe there are many rulers and justices who disagree
about punishment and reward, their contradictory actions will
neutralize each other, and no one will be punished or rewarded.
Otherwise, if their contradictory acts fail to neutralize each other,
everyone will have to be both punished and rewarded.
See purport, seven lines down: According to our experience in the
material world, a person punished in one court may appeal to
another. Thus the same man may be either punished or rewarded
according to different judgments. However, in the law of nature or the
court of the Supreme Personality of Godhead there cannot be such
contradictory judgments. The judges and their judgments must be
perfect and free from contradictions. Actually the position of
Yamaräja was very awkward in the case of Ajämila because the
Yamadütas were right in attempting to arrest Ajämila, but the
Viñëudütas had baffled them. Although Yamaräja, under these
circumstances, was accused by both the Viñëudütas and the
Yamadütas, he is perfect in administering justice because he is
empowered by the Supreme Personality of Godhead. Therefore he
will explain what his real position is and how everyone is controlled
by the supreme controller, the Personality of Godhead.
6.3.6
The Yamadütas continued: Since there are many different karmés, or
workers, there may be different judges or rulers to give them justice,
but just as one central emperor controls different departmental
rulers, there must be one supreme controller to guide all the judges.
See purport, whole: In governmental management there may be
departmental officials to give justice to different persons, but the law
must be one, and that central law must control everyone. The
Yamadütas could not imagine that two judges would give two
different verdicts in the same case, and therefore they wanted toknow who
the central judge is. The Yamadütas were certain that
Ajämila was a most sinful man, but although Yamaräja wanted to
punish him, the Viñëudütas excused him. This was a puzzling
situation that the Yamadütas wanted Yamaräja to clarify.
6.3.7
The supreme judge must be one, not many. It was our understanding
that you are that supreme judge and that you have jurisdiction even
over the demigods. Our impression was that you are the master of all
living entities, the supreme authority who discriminates between the
pious and impious activities of all human beings.
6.3.8
But now we see that the punishment ordained under your authority is
no longer effective, since your order has been transgressed by four
wonderful and perfect persons.
PURPORT
The Yamadütas had been under the impression that Yamaräja was
the only person in charge of administering justice. They were fully
confident that no one could counteract his judgments, but now, to
their surprise, his order had been violated by the four wonderful
persons from Siddhaloka.
6.3.9
We were bringing the most sinful Ajämila toward the hellish planets,
following your order, when those beautiful persons from Siddhaloka
forcibly cut the knots of the ropes with which we were arresting him.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura remarks that the Yamadütas
wanted to bring the Viñëudütas before Yamaräja. If Yamaräja could
then have punished the Viñëudütas, the Yamadütas would have been
satisfied.
6.3.10As soon as the sinful Ajämila uttered the name Näräyaëa, these four
beautiful men immediately arrived and reassured him, saying, "Do not
fear. Do not fear." We wish to know about them from Your Lordship. If
you think we are able to understand them, kindly describe who they
are.
See purport, whole: The order carriers of Yamaräja, being very much
aggrieved because of their defeat by the four Viñëudütas, wanted to
bring them before Yamaräja and, if possible, punish them. Otherwise
they desired to commit suicide. Before pursuing either course,
however, they wanted to know about the Viñëudütas from Yamaräja,
who is also omniscient.
6.3.11
Çré Çukadeva Gosvämé said: Thus having been questioned, Lord
Yamaräja, the supreme controller of the living entities, was very
pleased with his order carriers because of hearing from them the holy
name of Näräyaëa. He remembered the lotus feet of the Lord and
began to reply.
Why was Yamaraja so pleased with his messengers?
See purport, whole: Çréla Yamaräja, the supreme controller of the
living entities in terms of their pious and impious activities, was very
pleased with his servants because they had chanted the holy name of
Näräyaëa in his dominion. Yamaräja has to deal with men who are all
sinful and who can hardly understand Näräyaëa. Consequently when
his order carriers uttered the name of Näräyaëa, he was extremely
pleased, for he also is a Vaiñëava.
6.3.12
paro mad-anyo jagatas tasthuñaç ca
otaà protaà paöavad yatra viçvam
yad-aàçato 'sya sthiti-janma-näçä
nasy otavad yasya vaçe ca lokaùYamaräja said: My dear servants, you have
accepted me as the
Supreme, but factually I am not. Above me, and above all the other
demigods, including Indra and Candra, is the one supreme master
and controller. The partial manifestations of His personality are
Brahmä, Viñëu and Çiva, who are in charge of the creation,
maintenance and annihilation of this universe. He is like the two
threads that form the length and breadth of a woven cloth. The entire
world is controlled by Him just as a bull is controlled by a rope in its
nose.
See purport, whole: The order carriers of Yamaräja suspected that
there was a ruler even above Yamaräja. To eradicate their doubts,
Yamaräja immediately replied, "Yes, there is one supreme controller
above everything." Yamaräja is in charge of some of the moving living
entities, namely the human beings, but the animals, who also move,
are not under his control. Only human beings have consciousness of
right and wrong, and among them only those who perform sinful
activities come under the control of Yamaräja. Therefore although
Yamaräja is a controller, he is only a departmental controller of a few
living entities. There are other demigods who control many other
departments, but above them all is one supreme controller, Kåñëa.
Éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù [Bs. 5.1]: the
supreme controller is Kåñëa. Others, who control their own
departments in the affairs of the universe, are insignificant in
comparison to Kåñëa, the supreme controller. Kåñëa says in
Bhagavad-gétä (7.7), mattaù parataraà nänyat kiïcid asti dhanaïjaya:
"My dear Dhanaïjaya [Arjuna], no one is superior to Me." Therefore
Yamaräja immediately cleared away the doubts of his assistants, the
Yamadütas, by confirming that there is a supreme controller above all
others.
Çréla Madhväcärya explains that the words otaà protam refer to the
cause of all causes. The Supreme Lord is both vertical and horizontal
to the cosmic manifestation. This is confirmed by the following verse
from the Skanda Puräëa:
yathä kanthä-paöäù sütraotäù protäç ca sa sthitäù
evaà viñëäv idaà viçvam
otaà protaà ca saàsthitam
Like the two threads, horizontal and vertical, of which a quilt is
manufactured, Lord Viñëu is situated as the vertical and horizontal
cause of the cosmic manifestation.
6.3.13
Just as the driver of a bullock cart ties ropes through the nostrils of
his bulls to control them, the Supreme Personality of Godhead binds
all men through the ropes of His words in the Vedas, which set forth
the names and activities of the distinct orders of human society
[brähmaëa, kñatriya, vaiçya and çüdra]. In fear, the members of these
orders all worship the Supreme Lord by offering Him presentations
according to their respective activities.
See purport, para 2: Apart from other living entities, the living being in
the human form of body is systematically controlled by the Vedic
injunctions in terms of the divisions of varëa and äçrama. A human
being is expected to follow the rules and regulations of varëa and
äçrama; otherwise he cannot escape punishment by Yamaräja. The
point is that every human being is expected to elevate himself to the
position of a brähmaëa, the most intelligent man, and then one must
transcend that position to become a Vaiñëava. This is the perfection
of life.
See purport, para 3, end: The Supreme Lord is worshipable. and
everyone worships Him directly or indirectly. Those who worship Him
directly get the results of liberation quickly, whereas the liberation of
those who serve Him indirectly is delayed.
6.3.14-15
Altho I and all the demigods are in the mode of goodness, we cannot
understand the activities of the Supreme Personality of Godhead.
What, then, is to be said of others, who, under illusion, merely
speculate to know God?See purport, para 1, middle: As stated in Bhagavad-
gétä, one who is
situated in the devotional service of the Lord is transcendental to all
the material qualities. Therefore the Lord personally says that no one
can understand Him but the bhaktas, who are transcendental to all
material qualities (bhaktyä mäm abhijänäti [Bg. 18.55]). As stated by
Bhéñmadeva to Mahäräja Yudhiñöhira in Çrémad-Bhägavatam
(1.9.16):
na hy asya karhicid räjan
pumän veda vidhitsitam
yad-vijijïäsayä yuktä
muhyanti kavayo 'pi hi
"O King, no one can know the plan of the Lord [Çré Kåñëa]. Even
though great philosophers inquire exhaustively, they are bewildered."
No one, therefore, can understand God by speculative knowledge.
Indeed, by speculation one will be bewildered (muhyanti).
6.3.16
As the different limbs of the body cannot see the eyes, the living
entities cannot see the Supreme Lord, who is situated as the
Supersoul in everyone's heart. Not by the senses, by the mind, by the
life air, by thoughts within the heart, or by the vibration of words can
the living entities ascertain the real situation of the Supreme Lord.
PURPORT
Although the different parts of the body do not have the power to see
the eyes, the eyes direct the movements of the body's different parts.
The legs move forward because the eyes see what is in front of them,
and the hand touches because the eyes see touchable entities.
Similarly, every living being acts according to the direction of the
Supersoul, who is situated within the heart. As the Lord Himself
confirms in Bhagavad-gétä (15.15), sarvasya cähaà hådi sanniviñöo
mattaù småtir jïänam apohanaà ca: "I am sitting in everyone's heart
and giving directions for remembrance, knowledge and
forgetfulness." Elsewhere in Bhagavad-gétä it is stated, éçvaraù sarva
-bhütänäà håd-deçe 'rjuna tiñöhati: [Bg. 18.61] "The Supreme Lord, asthe
Supersoul, is situated within the heart." The living entity cannot do
anything without the sanction of the Supersoul. The Supersoul is
acting at every moment, but the living entity cannot understand the
form and activities of the Supersoul by manipulating his senses. The
example of the eyes and the bodily limbs is very appropriate. If the
limbs could see, they could walk forward without the help of the eyes,
but that is impossible. Although one cannot see the Supersoul in
one's heart through sensual activities, His direction is necessary.
6.3.17
The Supreme Personality of Godhead is self-sufficient and fully
independent. He is the master of everyone and everything, including
the illusory energy. He has His form, qualities and features; and
similarly His order carriers, the Vaiñëavas, who are very beautiful,
possess bodily features, transcendental qualities and a
transcendental nature almost like His. They always wander within
this world with full independence.
See purport, end: Yamaräja informed the Yamadütas that the
Viñëudütas are no less powerful than Lord Viñëu. Since Viñëu is
above Yamaräja, the Viñëudütas are above the Yamadütas. Persons
protected by the Viñëudütas, therefore, cannot be touched by the
Yamadütas.
6.3.18
bhütäni viñëoù sura-püjitäni
durdarça-liìgäni mahädbhutäni
rakñanti tad-bhaktimataù parebhyo
mattaç ca martyän atha sarvataç ca
The order carriers of Lord Viñëu, who are worshiped even by the
demigods, possess wonderful bodily features exactly like those of
Viñëu and are very rarely seen. The Viñëudütas protect the devotees
of the Lord from the hands of enemies, from envious persons and
even from my jurisdiction, as well as from natural disturbances.See purport,
whole: Yamaräja has specifically described the qualities
of the Viñëudütas to convince his own servants not to be envious of
them. Yamaräja warned the Yamadütas that the Viñëudütas are
worshiped with respectful obeisances by the demigods and are
always very alert to protect the devotees of the Lord from the hands
of enemies, from natural disturbances and from all dangerous
conditions in this material world. Sometimes the members of the
Kåñëa Consciousness Society are afraid of the impending danger of
world war and ask what would happen to them if a war should occur.
In all kinds of danger, they should be confident of their protection by
the Viñëudütas or the Supreme Personality of Godhead, as confirmed
in Bhagavad-gétä (kaunteya pratijänéhi na me bhaktaù praëaçyati
[Bg. 9.31]). Material danger is not meant for devotees. This is also
confirmed in Çrémad-Bhägavatam. Padaà padaà yad vipadäà na
teñäm: [SB 10.14.58] in this material world there are dangers at every
step, but they are not meant for devotees who have fully surrendered
unto the lotus feet of the Lord. The pure devotees of Lord Viñëu may
rest assured of the Lord's protection, and as long as they are in this
material world they should fully engage in devotional service by
preaching the cult of Çré Caitanya Mahäprabhu and Lord Kåñëa,
namely the Hare Kåñëa movement of Kåñëa consciousness.
BJD-- Great gift of SP is that we can be engaged in preaching. We
cannot just do bhajan - so we want to be fully in KC - preaching the
cult of LCMP.
Next Y’raj will talk about the religious principles.
Introd: Use quote for verse 17 on how SP is Radha-Krsna duta.
BJD—Introd: Y raj has been answering questions of Yams. Supreme
is Lord Narayana. And those beautiful men are his order carriers.
When Vduts asked Yams about religious principles they said that the
Vedas were the embodiment of religion.
Y’raj explains that Vedas explain religious principles because they
come from Narayana.Reads v 19 & purp Talks about the transcendental
principles of the
Vedas for those above the mmn. Other Vedas may say things like
‘don’t steal’ ‘don’t kill’ this means that the people do these things.
These lower scriptures lead one towards higher instructions on
transcendence. Diff Vedas for diff sorts of people. Take the correct
kind of instructions.
The highest instruction is ‘sarva dharma parit…’ . when a child learns
to count he uses his fingers. When he does calculus he has to give up
counting on his fingers. Surrender to K is the highest trans principle.
Reads parts of purp and talks on this topic.
Purpose of all Vedas is surrender to K. Bg 15.15 - secret of Vedas.
Y’raj is now going to list person who actually know rel prins.
6.3.19
dharmaà tu säkñäd bhagavat-praëétaà
na vai vidur åñayo näpi deväù
na siddha-mukhyä asurä manuñyäù
kuto nu vidyädhara-cäraëädayaù
Real religious principles are enacted by the Supreme Personality of
Godhead. Although fully situated in the mode of goodness, even the
great åñis who occupy the topmost planets cannot ascertain the real
religious principles, nor can the demigods or the leaders of
Siddhaloka, to say nothing of the asuras, ordinary human beings,
Vidyädharas and Cäraëas.
See purport, whole: When challenged by the Viñëudütas to describe
the principles of religion, the Yamadütas said, veda-praëihito
dharmaù: the religious principles are the principles enacted in the
Vedic literature. They did not know, however, that the Vedic literature
contains ritualistic ceremonies that are not transcendental, but are
meant to keep peace and order among materialistic persons in the
material world. Real religious principles are nistraiguëya, above the
three modes of material nature, or transcendental. The Yamadütas
did not know these transcendental religious principles, and therefore
when prevented from arresting Ajämila they were surprised.Materialistic
persons who attach all their faith to the Vedic rituals are
described in Bhagavad-gétä (2.42), wherein Kåñëa says, veda-väda-
ratäù pärtha nänyad astéti vädinaù: the supposed followers of the
Vedas say that there is nothing beyond the Vedic ceremonies. Indeed,
there is a group of men in India who are very fond of the Vedic rituals,
not understanding the meaning of these rituals, which are intended to
elevate one gradually to the transcendental platform of knowing
Kåñëa (vedaiç ca sarvair aham eva vedyaù [Bg. 15.15]). Those who
do not know this principle but who simply attach their faith to the
Vedic rituals are called veda-väda-ratäù.
Herein it is stated that the real religious principle is that which is
given by the Supreme Personality of Godhead. That principle is stated
in Bhagavad-gétä. Sarva-dharmän parityajya mäm ekaà çaraëaà
vraja: [Bg. 18.66] one should give up all other duties and surrender
unto the lotus feet of Kåñëa. That is the real religious principle
everyone should follow. Even though one follows Vedic scriptures,
one may not know this transcendental principle, for it is not known to
everyone. To say nothing of human beings, even the demigods in the
upper planetary systems are unaware of it. This transcendental
religious principle must be understood from the Supreme Personality
of Godhead directly or from His special representative, as stated in
the next verses.
See Memories, part 1, p.353.
6.3.20-21
svayambhür näradaù çambhuù
kumäraù kapilo manuù
prahlädo janako bhéñmo
balir vaiyäsakir vayam
dvädaçaite vijänémo
dharmaà bhägavataà bhaöäù
guhyaà viçuddhaà durbodhaà
yaà jïätvämåtam açnuteLord Brahmä, Bhagavän Närada, Lord Çiva, the four
Kumäras, Lord
Kapila [the son of Devahüti], Sväyambhuva Manu, Prahläda Mahäräja,
Janaka Mahäräja, Grandfather Bhéñma, Bali Mahäräja, Çukadeva
Gosvämé and I myself know the real religious principle. My dear
servants, this transcendental religious principle, which is known as
bhägavata-dharma, or surrender unto the Supreme Lord and love for
Him, is uncontaminated by the material modes of nature. It is very
confidential and difficult for ordinary human beings to understand,
but if by chance one fortunately understands it, he is immediately
liberated, and thus he returns home, back to Godhead.
See purport, beginning: In Bhagavad-gétä Lord Kåñëa refers to
bhägavata-dharma as the most confidential religious principle (sarva-
guhyatamam, guhyäd guhyataram). Kåñëa says to Arjuna, "Because
you are My very dear friend, I am explaining to you the most
confidential religion." Sarva-dharmän parityajya mäm ekaà çaraëaà
vraja: [Bg. 18.66] "Give up all other duties and surrender unto Me."
One may ask, "If this principle is very rarely understood, what is the
use of it?" In answer, Yamaräja states herein that this religious
principle is understandable if one follows the paramparä system of
Lord Brahmä, Lord Çiva, the four Kumäras and the other standard
authorities.
6.3.22
etävän eva loke 'smin
puàsäà dharmaù paraù småtaù
bhakti-yogo bhagavati
tan-näma-grahaëädibhiù
Devotional service, beginning with the chanting of the holy name of
the Lord, is the ultimate religious principle for the living entity in
human society.
See purport, three fourths: As stated in the previous verse, dharmaà
bhägavatam, real religious principles, are bhägavata-dharma, the
principles described in Çrémad-Bhägavatam itself or in Bhagavad-gétä, the
preliminary study of the Bhägavatam. What are these
principles? The Bhägavatam says, dharmaù projjhita-kaitavo 'tra: [SB
1.1.2] in Çrémad-Bhägavatam there are no cheating religious
systems. Everything in the Bhägavatam is directly connected with the
Supreme Personality of Godhead. The Bhägavatam further says, sa
vai puàsäà paro dharmo yato bhaktir adhokñaje: [SB 1.2.6] the
supreme religion is that which teaches its followers how to love the
Supreme Personality of Godhead, who is beyond the reach of
experimental knowledge. Such a religious system begins with tan-
näma-grahaëa, chanting of the holy name of the Lord (çravaëaà
kértanaà viñëoù smaraëaà päda-sevanam [SB 7.5.23]). After chanting
the holy name of the Lord and dancing in ecstasy, one gradually sees
the form of the Lord, the pastimes of the Lord and the transcendental
qualities of the Lord. This way one fully understands the situation of
the Personality of Godhead. One can come to this understanding of
the Lord, how He descends into the material world, how He takes His
births and what activities He performs, but one can know this only by
executing devotional service.
BJD-- Talks about how Bhag kicks out cheating religion. Talks about
how after chanting the rupa and lila of the Lord are grad revealed and
one loves the Lord. K must reveal Himself - what impels Him to do
that? Only love. If someone has a great treasure he will keep it secret
but will tell a trusted loved one.
BR: Chant constantly, day and night
SB 6.3.22, vs 1
See reference: SB 6.2.
See Nectarean Ocean of Holy Names, p. 116.

SPL 6.3
6.3.4 Yet we are moved to wonder about the existence of someone more
powerful than you when we think of your great austerities in perfect
discipline, although your good self is so powerful in the matter of creation.
SB 2.5.7
6.3.7 In the Nåsiàha Puräëa (and Viñëu Puräëa 3.7.15) it is stated: “Çré
Yamaräja, who judges the pious and impious activities of the living entities,
offers his obeisances to the devotees of the Lord and punishes those who are
envious of Viñëu and the Vaiñëavas by forcing them to suffer in hell
according to the results of their activities. Rather than attaining eternal
happiness, those who are averse to serving the Supreme Lord certainly suffer
miseries born from their attempts to enjoy separately from the Lord.” CB
Ädikhaëòa 1.39
6.3.12 dhärayiñyati te vegaà rudras tv ätmä çarériëäm yasminn otam idaà
protaà viçvaà çäöéva tantuñu Like a cloth woven of threads extending for its
length and breadth, this entire universe, in all its latitude and longitude, is
situated under different potencies of the Supreme Personality of Godhead.
Lord Çiva is the incarnation of the Lord, and thus he represents the
Supersoul in the embodied soul. He can sustain your forceful waves on his
head.
Purport, end: Lord Çiva is Viñëu in an incarnation for the mode of
ignorance. The material world exists predominantly in the mode of
ignorance. Therefore Lord Çiva is compared here to the longitude and
latitude of the entire universe, which resembles a cloth woven of threads
extending for both its length and breadth. SB 9.9.7So, before claiming
oneself as the Supreme, one should consider how
he is the Supreme. There are different controllers. And the supreme
controller, as is explained by Yamaräja, is one who creates this
cosmic manifestation, maintains, and again annihilates….
So Yamaräja is explaining that "He is above me, the supreme
controller, and He is the..., He is such controller that He creates, He
maintains, and He annihilates also." We become so much harassed
even for creating a family and maintaining them. We have become so
much harassed. And foolishly we claim that we are the Supreme
Personality of Godhead who creates the whole cosmic manifestation.
And Brahmä, Viñëu, Maheçvara, the directors of creation department,
maintenance department, and annihilation department SPL SB 6.3.12
-15 GOR 71
6.3.13
The shameless husbands of lowborn çüdra women live exactly like
animals, and therefore they have no good behavior, cleanliness or
regulated life. After death, such persons are thrown into the hell
called Püyoda, where they are put into an ocean filled with pus, stool,
urine, mucus, saliva and similar things. Çüdras who could not
improve themselves fall into that ocean and are forced to eat those
disgusting things.
Purport: It is significant that this verse is spoken especially about
çüdras. If one is born a çüdra, he must continually return to the ocean
of Püyoda to eat horrible things. Thus even a born çüdra is expected
to become a brähmaëa; that is the meaning of human life. Everyone
should improve himself. Kåñëa says in Bhagavad-gétä (4.13), cätur-
varëyaà mayä såñöaà guëa-karma-vibhägaçaù: "According to the
three modes of material nature and the work ascribed to them, four
divisions of human society were created by Me." Even if one is by
qualification a çüdra, he must try to improve his position and become
a brähmaëa. No one should try to check a person, no matter what his
present position is, from coming to the platform of a brähmaëa or a
Vaiñëava. Actually, one must come to the platform of a Vaiñëava.Then he
automatically becomes a brähmaëa. This can be done only if
the Kåñëa consciousness movement is spread, for we are trying to
elevate everyone to the platform of Vaiñëava. SB 5.26.23
6.3.14-15
So amareçäù, they are the bhågv-ädaya-åñis, great åñis, or Indra,
Candra, and so many demigods. They are looking after the
management of this universe. Bhågv-ädayaù. But they are also
attacked, contaminated, by these qualities of ignorance and passion
and goodness. Some of them are in goodness; some of them are in
passion; some of them in ignorance. They are not free. The
proportion may be... Because their duration of life is greater, far, far
greater than ours, the proportion may be different, but they are not
free. That is stated here. Nobody is free. Anye ca ye viçva-såjo
'mareçä bhågv-ädayo 'spåñöa-rajas-tamaskäù. Spåñöa, they are also
contaminated. Nobody... Unless one is completely free from this
contamination, nobody is allowed to enter in the spiritual kingdom.
Çuddha-sattva. Çuddha-sattva means...Even one is situated in that
sattva-guëa, he is not completely pure. Sometimes the other two
qualities, ignorance and passion, may attack.
Therefore Yamaräja says, yasyehitaà na viduù: "They also tried to
understand the Supreme Personality of Godhead. Such great
personalities whose duration of life is so long, who are so advanced
in the modes of goodness, they also try to understand the Supreme
Personality of Godhead." Na viduù: "But they could not do so." And
what to speak of us? It is said also that Ananta, He has got unlimited
faces, Anantadeva...You have seen the picture, Viñëu... Holding over
the head of Viñëu is Ananta. Ananta-çayyä. So Ananta, He has ananta
hoods and ananta mouth and... Ananta means unlimited. And He is
trying to chant the glories of the Supreme Personality of Godhead
unlimitedly in unlimited time. Still, it is unfinished. Still, it is
unfinished. So yasyehitaà na viduù. Why? If they are so much
advanced, why they cannot? Spåñöa-mäyäù: "They are also
contaminated by mäyä." Spåñöa-mäyäù. Sattva-pradhänäù: "Their
position in the platform of goodness, on the quality of goodness, thatis very
prominent, but they are not free from the contamination."
Just like in this, our experience, a first-class brähmaëa, he is
supposed a first-class man. But still there is contamination. At least
this contamination is there: "Oh, I am a brähmaëa. I am brähmaëa. I
am greater than all others. I am learned, and I know all the Vedas. I
know what is what. I understand Brahman. Because brahma jänätéti
brähmaëaù, so he knows. So all these qualities, first-class brähmaëa,
but still he is contaminated because he is proud: "I am this. I am this."
That is material identification. That is... He is not free from the
material identification. And this proud, this pride, when increases,
then there is falldown, which has caused this falldown of the
brähmaëas of this age. Unnecessarily they became pride and tried to
dominate over the other classes. And they saw... Gradually they
degraded in their qualities, and they saw, "Why this class of men..."
That is being protested still—who are known to be brähmaëas, they
should go over everyone. "We are also qualified." Therefore, instead
of cooperation there was misunderstanding, and the whole structure
of Vedic society became dismantled. The whole Vedic society. They
are simply now proud: "I am brähmaëa. I am kñatriya."
But according to our Bhägavata school or the Vedänta school...
Bhägavata is the Vedänta, you should always remember. Bhäñyaà
brahma-süträëäm **. It is the right commentary on the Brahma-sütra,
Vedänta. So the falldown takes place not only of the brähmaëas, but
also of the kñatriyas, vaiçyas, and the çüdras. How the falldown takes
place?
ya eñäà puruñaà säkñäd
ätma-prabhavam éçvaram
na bhajanty avajänanti
sthänäd bhrañöäù patanty adhaù
When these classes of men forget that we are all parts and parcels of
the Supreme Personality of Godhead, and as soon as they neglect...
Always remember: being parts and parcel, our duty is to serve the
Supreme….
Bhågu is considered to be great åñi. But Yamaräja says—he is
mahäjana, he is authority—that "They are also contaminated." ThatBhågu
dared to kick on the chest of Viñëu, being contaminated by the
brahminical... "I am so great. I can do that." So when such great
personalities like Bhågu Muni, Paräçara Muni, er, I mean to say,
Vasiñöha, and Ätreya, they are so much contaminated, what to speak
of others? How they will understand the Supreme Personality of
Godhead by mental speculation? They will conclude naturally,
"Imperson." That's all. It is not possible for them. Only the devotees,
they can understand what is the actual identification of the Absolute
Truth. Yasyehitaà na viduù spåñöa-mäyäù sattva-pradhänä api kià
tato 'nye. What others can do it….
Because you have got very nice brain, therefore you will be able to
understand—no. Na medhayä. Näyam ätmä pravacanena labhyo na
medhayä na. Then how? Yam evaiña våëute tena labhyaù-labhyaù
Kaöha Upaniñad 1.2.23. "Only such person who is favored by the
Supreme Personality of Godhead, he can understand." He can
understand. Otherwise, nobody can understand. So therefore our
business should be how to get His favor. And that favor, that is very
easy to understand, that if you surrender to a person, then you can
get his favor; otherwise not. This is process of understanding the
Supreme Personality. [break]
Näyam ätmä pravacanena labhyo na medhayä na bahunä çrutena.
These are Vedic injunctions. Bahunä çrutena. Çruti means education.
Not by medhä, brain, and not by education, not by lecturing, but
simply by surrendering. Or... Surrendering, or simply by the mercy, by
the causeless mercy of the Lord. By... His causeless mercy to this
age is simple. Immediately says, sarva-dharmän parityajya mäm
ekam [Bg. 18.66], sarva-guhyatamam: "The most confidential part of
My instruction is this, that you simply surrender unto Me." Sarva-
dharmän. SPL SB 6.3.12-15 GOR 71
6.3.16
Anyone who is contaminated by these three qualities of mäyä, he is
supposed to be involved in mäyika, or material existence. Tan-mäyä-
mohitatväd na jänanti: "And anyone who is involved with the material
qualities of this external energy, they cannot understand what isGod." It is
not possible. Aviñayatväc ca. This is not their subject
matter at all. The subject matter for them different. Therefore we see.
They are becoming educated, scientists, philosophers, but they do
not understand what is God. …
Just like who shall be the guru? Whose subject matter is only Kåñëa
or God, he shall be guru, not an amateur man. He is doing some other
business, and in some pastime he makes a guru business. No, that is
not their subject matter. The subject matter is different. …
"Because the subject matter is not for them, however they may
exercise their senses, gobhiù..." Go means indra (indriya). Simply by
exercising... Just like there are so many yogis. They exercise their
senses only—yama, niyama, präëäyäma—senses. But it is not their
subject matter to understand God. They may show some jugglery or
some gymnastic, wonderful, or they may get some material
perfection, animä... The eight kinds of perfection in yoga system...
One can become very small. Just like there was a trailiìga swami in
Benares. He was staying naked on the street, and the police objected,
and he was put into police custody. He again came out. That means
people became more devoted to him. But still... This is a perfection
by the gymnastic of yoga process, but that does not mean he knows
God. That does not mean. There was another yogi in Benares.
Anyone who would come to him, immediately in a pot he will present
two rasagullä. And after eating two rasagullä, the man will be
captivated, and big man, manager of bank and this and that, and
they... They become captivated. He does not know "What he has
given me? Two rasagullä. Say, two annas, or four annas at most." So,
but they become captivated: "Oh, here is a yogi. He can manufacture
immediately." In Calcutta I was passing in a street, Cornwallis Street,
and there was some crowd, and I entered that crowd, long ago, when
I was young man. So I saw that he was a Muhammadan (indistinct).
He was giving everyone some pieces of grass, straw. So he gave me
one. So I saw it is raisin, kismis. You see? So I immediate threw it
away and went away. So some yogi can show. He'll press his beads,
and there milk will come. So there are so many yogic fantasies. But
that does not mean that he knows God. Or a great philosopher like
Dr.Radhakrishnan, that does not mean he knows God.
Therefore Brahma-saàhitä says, advaitam acyutam anädim ananta-
rüpam ädyam puräëa-puruñaà nava-yauvanaà ca vedeñu durlabha
[Bs. 5.33]. Simply by Vedic knowledge it is very difficult to understand
what is Govinda. Vedeñu durlabha adurlabha ätma-bhaktau: "But He
is available from His pure devotees." So here the same thing is stated
by Yamaräja. Yaà vai na gobhir manasäsubhir vä hådä girä väsu-
bhåto vicakñate. So ätmänaà jévanam ätmänaà drañöäraà yam
akåtayaù rüpäëi cakñur yathä karma-bhütaà na jänanti tataù param
akåtinaà prakäçakaà na hi pramata-pramäëasya viñaya iti. Bhäla. So
our bhakti process is not to try to see God personally. Just like the
karmés, they challenge, "If we can see eye to eye, God?" No. That is
not our process. Our process is different. Just like Caitanya
Mahäprabhu teaches us, äçliñya vä päda-ratäà pinañöu mäà marma-
hatäà karotu vä adarçanän [Cc. Antya 20.47]. Every devotee likes to
see, but Caitanya Mahäprabhu teaches that "Even if You make me
broken-hearted, not being seen for life or perpetually, it doesn't
matter. Still, You are my worshipable Lord." That is pure devotee. Just
like there is a song, "My dear Lord, please appear before me, dancing
with Your flute." This is not devotion. This is not devotion. People
may think, "Oh, how great devotee he is, asking Kåñëa to come before
him dancing." That means ordering Kåñëa. A devotee does not order
anything or ask anything from Kåñëa, but he loves only. That is the
pure love. That is the teaching of Lord Caitanya. Äçliñya vä päda-
ratäà pinañöu mäm: [Cc. Antya 20.47] "Either You embrace me or You
trample down, You give me all kinds of miserable life and You break
my heart, not being seen by me..." This is Caitanya Mahäprabhu's
prayer in His ecstasy of Rädhäräëé.
So that is wanted. So we should not try to see God. Then we'll be
baffled. Sometimes if, trying, trying, if I baffled—I cannot see—then I'll
conclude, "There is no God. If there was God, I prayed so much and
He did not appear before me. Oh, this... It is all humbug." You see? So
pure devotion means anyäbhiläñitä-çünyam [Brs. 1.1.11], without any
desire. Simply one desire, that "How I shall be able to satisfy Kåñëa?"
That registered... Where is Mr. Singh? He was saying that "I shall domy
duty, and I do not want to know whether Kåñëa is pleased or not
pleased." This is not bhakti. This is not bhakti. Bhakti means the
bhakta's only business is to understand whether Kåñëa is pleased by
my activity. That is bhakta's business. But because they have no
relationship with God, they are puzzled that "How I shall understand
whether Kåñëa is pleased or not?" They are puzzled. That answer is
given by Viçvanätha Cakravarté, yasya prasädäd bhagavat-prasädaù:
** "If you please the representative of Kåñëa, guru, then He is
pleased." Yasya prasädäd bhagavat... Otherwise you cannot
understand whether Kåñëa is pleased or not. You can understand
also, because if you follow the Kåñëa's instructions... Kåñëa says,
sarva-dharmän parityajya mäm ekam çaraëaà vraja [Bg. 18.66]. If one
is completely surrendered to Kåñëa and he has no other business
than to serve Him, then he can understand that "I am now... Even if I
do not understand whether Kåñëa is pleased or not, by the formula I
can understand that because I am fully surrendered—I have no other
business—then Kåñëa must be pleased." That is the... And practical.
Kåñëa appears in two ways. He appears as antaryämi, the Supersoul
within himself, within oneself, and He appears as the spiritual master,
externally. Caitya-guru and dékñä-guru. Caitya-guru... As caitya-guru,
as the supreme spiritual master, He is in everyone's heart. And His
representative... In order to help externally the sincere person, He
sends the spiritual master. Therefore the spiritual master from
outside and the caitya-guru from inside, they are helping. The
Supreme Personality is helping a devotee, a real, serious devotee two
ways: from within, from without. The Caitanya-caritämåta therefore
says that kåñëera prakäça, manifestation of Kåñëa, a spiritual
master. And Viçvanätha Cakravarté Öhäkura says, yasya prasädäd
bhagavat-prasädo yasya aprasädäd na gatiù kuto 'pi: ** "If I can
satisfy my spiritual master, then I understand that Kåñëa is satisfied.
And if I cannot satisfy my spiritual master, then I have no other way to
approach Kåñëa." These songs we sing every day. So my Guru
Mahäräja used to say that "Instead of seeing Kåñëa, you serve so
faithfully that Kåñëa will see you." That should be the process. Kåñëa
is omnipresent. He can see you, He can understand you, what aredoing. So
we have to execute devotional service in such a faithful
way that Kåñëa will see us. Then you will be successful. "Don't try to
see Kåñëa. Try to become seen by Kåñëa." That was my Guru
Mahäräja's instruction. Cakñur yathaiva kåtayaiva antaù-param. …
Now, Yamaräja says that "I have got a master like that." The Yamaräja
has anubhüti. Therefore he describes what is the nature,
characteristics, of his master. Yamaräja also does not say that "I
have seen my master." But he still accepts that there is a master. "I
am not all in all." Never said... In these çlokas we do not find
anywhere Yamaräja says that "I have seen Him." It is very common
thing. Now the government is going on. Not that everyone has seen
the president or the king, but still, the government is so nicely
managed that everyone knows that there is an executive head. So
there is no question of this villainy that "There is no God. I do not
believe in God. God is dead," or "Everyone is God." Not like that. SPL
SB 6.3.16-17 GOR 71
6.3.17
So that tasyätma-tantrasya harer ahéçituù parasya mäyädhipater
mahätmanaù, so he is informing that "There are Viñëudütas also.
They are..." Viñëudüta means devotees, the devotee of Lord Viñëu.
"They are also..." Just, the Yamadütas, they are also traveling
everywhere to find out... Not to find out. Everyone is sinful. "Similarly,
there are Viñëudütas also." That is the information. "They are also
seeing, inspecting what kinds of actions we are actually performing."
Präyeëa düta iha vai manoharaù. Because the Viñëudütas came to
take away Ajämila, so they were surprised, that "Who these persons,
the great personalities, were there?" So now Yamaräja is explaining
that "These manohara, these beautiful personalities who appeared,
they are Viñëudütas. Just like you are Yamadütas, similarly, they are
Viñëudütas." Präyeëa dütä iha vai manoharäç caranti. Caranti: "They
also travel all over the universe." And what is their qualities? Tad-rüpa
-guëa-svabhäväù: "Exactly looking like Viñëu, four hands with çaìkha-
cakra-gadä-padma, tad-rüpa." This is called liberation of possessing
the similar feature of the body as Lord Viñëu. Tad-rüpa-guëa-svabhäväù.
And their qualities are also the same. And svabhäväù,
and nature, character, is also the same. That is oneness. When one is
liberated in his original spiritual feature, he becomes equal, just like in
svarüpa, in form; guëa, in quality; and svabhäväù, characteristics,
exactly like Viñëu. Präyeëa dütä: "It is very difficult to recognize." Just
like in this world also, if the president or the king comes in common
dress, you cannot understand who is president, who is king and who
is a common man. Similarly, in the Vaikuëöha world also the
inhabitants of Vaikuëöha, they have got the same feature of the body,
same qualities, and same characteristics. This is described here. Try
to understand….
Prabhupäda: Präyeëa dütä iha vai manoharäç caranti tad-rüpa-guëa-
svabhäväù, bhütäni viñëoù sura-püjitäni: "These Viñëudütas, they are
not only worshipable by common men, but they are worshipable by
the demigods." Sura-püjitäni. Sura means the demigods. Püjitäni:
"They are worshiped." Bhutäni viñëoù: "Those who are associates of
Lord Viñëu..."
So there is no question of impersonalism. This oneness with God and
the living entity, these are the oneness, that they attain the same
quality, the same characteristics, the same feature of the body. That
is oneness. Not that they have no individuality. God has got
individuality and His devotees or the living entities, even though not
devotees, nondevotees, everyone has got individuality….
So there is no question of losing the individuality. That's a theory only.
No living entity loses his individuality even after liberation. They try to
keep mixed up with others. Just like the sunshine is a combination of
molecular parts, something shining. Is it not? Similarly, brahmajyoti is
combination of the individual parts and parcels of God. But without
individual activity they cannot stay in the brahmajyoti for long.
Because everyone wants some individual activity. Just like we are
sitting together now. After some hour, every one of us will feel what is
our individual... Everyone will be engaged in his individual activity.
Therefore, according to Bhagavat-siddhänta, äruhya kåcchreëa paraà
padaà tataù patanti [SB 10.2.32]. The individual soul who simply tries
to merge into the effulgence, Brahman effulgence... That position isattained
after many, many years' austerity and penances. Äruhya
kåcchreëa. Kåcchreëa means with great trouble and difficulty one is
elevated to that position, merging into the impersonal brahmajyoti.
Äruhya kåcchreëa paraà padam [SB 10.2.32]. That is called paraà
padam. But again says, patanty adhaù: "But they still, again they are
prone to fall down." Why they fall down? Anädåta-yuñmad-aìghrayaù:
"Because they do not care for Your lotus feet."…
Very nice verse. The Yamaräja says that "These bhutäni viñëoù, viñëu-
bhutäni, the Vaiñëava, the Viñëudütas, they are worshiped by the
demigods. Anywhere they go, they are worshiped." They are
worshipable, Vaiñëava. As God is worshipable, similarly, the
Vaiñëava, or the God's servant, they are also worshipable. And Kåñëa
says, mad bhakta-püjäbhyadhikä [SB 11.19.21]. So, "Anyone who
worships My devotee, he renders devotional service better than by
worshiping Me directly." SPL SB 6.3.16-17 GOR 71
6.3.18
So these, I mean to say, assistants and associates of Viñëu,
Viñëudüta, it is stated, Yamaräja says... Yamaräja is Mahäjana,
therefore we have to accept. Mahäjano yena gataù sa panthäù [Cc.
Madhya 17.186]. The Yamaräja says that bhütäni viñëoù sura-püjitäni
durdarça-liìgäni mahädbhütäni. Durdarça. It is very difficult to find out
them, because in our experience within this material world, perhaps
only Brahmä has four hands, and Viñëu has four hands, and
sometimes Lord Çiva has also four hands because they are biggest
of all the demigods. But ordinary living entities, hardly one can find
out a person with four hands. Therefore it is said here, durdarça
liìgäni: "They are very rarely to be seen." But mahadbhütäni: "They are
wonderful." Mahädbhütäni. Rakñanti tad-bhaktimataù parebhyo. And
what is their business? The business is rakñanti tad-bhakta. "Their
business is to give protection to the devotees of the Lord." Rakñanti
tad-bhakta mataù parebhyo. Just like Ajämila was attacked by the
Yamadütas. Immediately they came and protected. Parebhyo.
Rakñanti tad-bhaktimataù parebhyo mattaç ca martyän atha sarvataç
ca: "And they give protection from my jurisdiction. I may besometimes
mistaken to go to a person who is completely a devotee.
Therefore they are required, 'No, you cannot come here.' " These
things are stated.
viñëu-bhütäni bhütyä durdarçäni
drañöum apy asäìkhyäni rüpäëi
yeñäà täni bhakti-mata viñëu-bhaktän
parebhyaù çatrubhyaù martyasya
There is no use to become envious of a devotee because a devotee, a
pure devotee, will always be protected by these Viñëudütas as they
have protected Ajamila. Parebhyo. Parebhyo, Çrédhära Swamijé's
gives çatru, enemies. In this world, although a devotee is ajäta-çatru,
he does not do anything which will create enemy, but the nature of
the world is that they will become envious. Any person, he has done
no wrong to you, but he is making progress—his friends and his
neighbors will be envious: "Oh, this man is becoming so successful."
So the nature of this world is envious, enviousness. Therefore, in the
Çrémad-Bhägavatam, in the beginning it is said, nirmatsaräëäà
satäm. Dharmaù projjhita-kaitavo 'tra paramo nirmatsaräëäm: [SB
1.1.2] "This is understandable by persons who are freed from this
quality of enviousness." Here is a quality in the material world.
Anyone who is here, he will be envious of his... Para utkarña
asahanam. They cannot tolerate that his friend or his brother is very
much, I mean to say, advancing either material or spiritual. They
cannot tolerate. This is the society. Therefore my Guru Mahäräja
used to say that "This is not the place for a gentleman to live,"
because surrounded by envious persons, especially to the devotees.
Especially when a man becomes devoted to the Lord, he creates... He
does not create, but the atmosphere is such—many enemies….
You will have many enemies, many envious persons, when you
become pure devotee, but you should tolerate. Taror api sahiñëunä.
Be tolerant just like a tree and be humble just like a grass. Tåëäd api
sunécena taror api sahiñëunä. Don't be afraid of our enemies
because Kåñëa will protect you, but in order to stop more
misunderstanding, better become tolerant, as Caitanya Mahäprabhu
says that... Envious persons, automatically... Just like CaitanyaMahäprabhu's
time, Çréväsa. Çréväsa was chanting Hare Kåñëa
mantra, and his neighborers became enemies. They wanted to insult
him in so many ways. These are described in the Caitanya-
caritämåta. So that is natural. But we should always remember that
"Let there be enemies. Let there be envious persons. I will be
protected by Kåñëa and His associates." And even I am not so
accustomed, so I should learn to tolerate. …
Revaténandana: Çréla Prabhupäda, you are like Rädhä-Kåñëa-düta.
You are a devotee of Rädhä-Kåñëa.
Prabhupäda: I am not Rädhä-Kåñëa-düta. My Guru Mahäräja is Rädhä
-Kåñëa...
Revaténandana: Well, we would say that you were.
Prabhupäda: No, no, no. My Guru Mahäräja is Rädhä-Kåñëa-düta. I am
simply trying to carry his order. That's all. I am not Rädhä-Kåñëa-düta.
Revaténandana: But we have become your followers.
Prabhupäda: That is your duty. Däsänudäsa. That is the process.
Revaténandana: Somebody else might become a follower of a
devotee of Lakñmé-Näräyaëa.
Prabhupäda: It is not that I am directly connected with Kåñëa or
Viñëu. I am directly connected with my spiritual master, and my
business is to carry out his order. That's all. If I can do that well, that
is my purpose. That's all.
Revaténandana: But if somebody else may become, say, a devotee of
Lakñmé-Näräyaëa, then is it to be understood that he, then, because
he has become devotee of a follower of Lakñmé-Näräyaëa, he may
come to associate with Lakñmé-Näräyaëa?
Prabhupäda: No, no. It is not that. A devotee is not particular follower
of Lakñmé-Näräyaëa, not of Kåñëa. One who is pure devotee, he
knows both the line is as perfect. He may be, a spiritual master is
devotee of Rädhä-Kåñëa, but his disciple may be a devotee of
Lakñmé-Näräyaëa. It does not hamper. It does not matter, because
They are the same. Rämädi-mürtiñu kalä-niyamena tiñöhan [Bs. 5.39].
They are all one. When we say "Kåñëa," He includes everyone—Räma,
Näräyaëa, Viñëu, everyone. SPL SB 6.3.16-17 GOR 71So invisible
Viñëudütas, they are always everywhere. Just like police
constables, Yamadütas are there, and Viñëudütas are there. Civil
guard and the police constables, both are there. So Yamadütas'
business is to arrest the sinful. That is their... Here everyone is sinful.
Nobody is free from sin. That is the position of this material world. So
Yamadütas are searching or taking away. Just after leaving this body,
one is taken away by Yamadüta to the place of Yamadüta. There is a
planet described in the Çrémad-Bhägavatam. So those who are very
sinful, they are dragged through hot desert. They cannot... They fall
down. Such persons fall down, but still, he is dragged through the
desert. These descriptions are there. Sometimes we feel like that. So
there is a planet. So sinful persons are arrested and taken to
Yamadütas. Similarly, Viñëudütas are there. Bhütäni viñëoù sura-
püjitäni. Sura means demigod. The residents of the higher planets,
they also respect, show their obeisances, respectful obeisances, to
these assistants of..., Viñëudütas, sura-püjitäni. Durdarça-liìgäni.
Durdarça, very rarely seen. Because the Ajämila was practically the
only case who was taken from the clutches of the Yamadüta.
Otherwise there is no need of their coming. But there are still
devotees. Just like Kåñëa says, tyaktvä dehaà punar janma naiti mäm
eti: [Bg. 4.9] "After leaving this body they do not come again to take
birth in this material world, but they come to Me." So those who are
eligible to go back to Godhead, they are taken by Viñëudüta as
guides. But durdarça-liìgäni, they are very rarely to be seen because
directly going to Vaikuëöha after leaving this body, such persons are
also very rare. Durdarça-liìgäni mahädbhutäni. Adbhuta, wonderful.
Certainly they must be wonderful because they are spiritual body—
four hands, with different weapons, just like Viñëu.
So such things are not visible within this material world. Therefore
mahädbhutäni, very wonderful. Mahädbhutäni rakñanti. What is their
business? They give protection to the devotees. Rakñanti tad-
bhaktimataù parebhyaù. Bhaktimataù. Those who are engaged in
devotional service, they are protected from parebhyaù. Parebhyaù.
means the enemies of the devotees. The devotees of the Lord are
always protected by these Viñëudütas, who are almost as powerfulas Viñëu.
And they give protection to the devotees of the Lord, mad-
bhaktaù, tad-bhaktamataù, who are following the principles of
devotional service, parebhyaù. How they are protected? First they are
protected from the hands of the enemies. Because there are many
enemies. Don't think that because one has become Kåñëa conscious
there will be no enemy. Of course, Kåñëa conscious person is always
ajäta-çatru. There cannot be any enemy. There cannot be enemy in
this sense—that no enemy can do any harm to them. Because they
are always protected, no enemy can harm to them. Ajäta-çatru….
So the devotees are protected by the Viñëudüta always, constantly.
They are invisibly wandering all over the universe. We may see or not
see because we cannot see spiritual body with these material eyes.
So even we do not see, the Viñëudüta is always protecting the
devotees from the enemies.
As I have explained yesterday, devotees will have enemies. Kåñëa
had enemies. This world is such, envious. Ordinarily, they are envious.
The whole world is full of enviousness. Even the greatest
personalities like Indra, he is also envious. If somebody is undergoing
great austerities, thus Indra becomes envious. Just like Viçvämitra.
Viçvämitra was meditating by the yoga process. Immediately Indra
became disturbed: "Oh, this man is practicing so much severe
austerities. He may capture my post some day. So this man must be
curbed down immediately." Just like in political party, everyone is
thinking, "Oh, this man is becoming greater than me. So he should be
curbed down; he should be checked. Otherwise, some day he may
occupy my ministership." This is the position of the world. Everyone
is envious. So the devotees have enemies. But the Viñëudüta
protects, as Kåñëa says, that kaunteya pratijänéhi na me bhaktaù
praëaçyati [Bg. 9.31], "My dear Arjuna, you can declare on My behalf
that a devotee will never be...
So rakñanti bhakti, tad-bhaktimataù parebhyo mattaç ca. Now,
Yamaräja says mattaç ca. Not only from the enemies, but mattaù
means "my men," the Yamadütas. Because they were surprised. The
Yamadütas were surprised: "How is that? Some four-handed, very
good-looking persons came and checked our duty." So thereforeYamaräja
said that "The devotees are protected from the Yamadütas
by the men of Yamaräja." Mattaç ca, martyän atha sarvataç ca.
Therefore a devotee has nothing to fear. He is protected from the
attack of enemies, from the attack of Yamadütas. How is that? There
are many hundreds and thousands of instances—Prahläda Mahäräja,
Haridäsa Öhäkura... But don't think that a devotee will not have
enemies. A devotee may have anything. Oh, he may be attacked by
enemies. He may be attacked with severe type of diseases and so
many things. But he will be protected. That is the difference between
a devotee and a nondevotee. A nondevotee is neglected. That is
stated by Prahläda Mahäräja, that people may discover so many
antibiotics or antiseptics for giving protection, or "anti—" measures,
but unless he is given protection by Kåñëa, all those "anti—" devices
will not protect, help him. That is certain. Therefore we should take
protection only of Kåñëa. Otherwise our all protective measures will
fail. Rävaëa..., when Rävaëa was attacked by Rämacandra... He was a
great devotee of Lord Çiva, so he began to pray. Because life and
death question, he was praying to Lord Çiva, "Please save me. I have
served you so much." Rävaëa was so great devotee of Lord Çiva that
he sometimes cut his head and offered to Lord Çiva. So... And Çiva
was thinking very deeply what to do. And Pärvaté was requesting that
"Your, such a great devotee, he is in danger, and he is asking your
help, and you are sitting idly? You are doing nothing? How is that?"
Lord Çiva replied that "It is not possible to protect him. It is not
possible for me." So as a woman, sympathetic, she came out and that
"If you cannot protect, then I shall go and protect Rävaëa." But she
also could not protect. Therefore there is a... It is a verse, märe kåñëa
räkhe ke: "If Kåñëa desires to kill somebody, nobody can protect."
And räkhe kåñëa märe ke: "And if Kåñëa protects somebody, nobody
can kill." This is the process. Mattaç ca martyän atha sarvataç ca. …
SPL SB 6.3.18-19 GOR 71
The Supreme Personality of Godhead in His transcendental form of
Narahari, Nåsiàhadeva, is always ready to kill the demons, who
always create disturbances in the minds of honest devotees. Tospread the
Kåñëa consciousness movement, devotees have to face
many dangers and impediments all over the world, but a faithful
servant who preaches with great devotion to the Lord must know that
Lord Nåsiàhadeva is always his protector. Çrémad-Bhägavatam
7.8.51
6.3.19
Dharmaà tu säkñäd bhagavat-praëétam [SB 6.3.19]. Now, the
Yamadütas may be in doubt, that "You are Dharmaräja. You are the
protector of all religious principles. So how can you be stopped by
the Viñëudütas?" So Yamaräja is explaining what is real dharma. This
is very important. Dharmaà tu säkñäd bhagavat-praëétam. …
The essence of dharma is not known even to the great sages." Na vai
vidur åñayo näpi deväù: "Not by the demigods." Now, the authority,
Dharmaräja, says that dharma cannot be manufactured by anybody,
even great sages or demigods. But nowadays everyone is
manufacturing a dharma, and the so-called rascals, they are
supporting that "As many opinions there are, all of them are good."
Yata mata tata patha. That is the preaching of the Ramakrishna
Mission, that "Anyone can manufacture his own. It is personal." Is it
not? And I have seen in your country also this, the same opinion he
gave, that "Everyone has got his personal religion." And there is the
hippies also. They are against any organized religion. These things
are going on.
Notes: New age philosophy: I’m ok, you’re ok. SP: I’m ok. You’re not
ok.
Na siddha-mukhyäù. Siddha-mukhyäù means the... There is a
Siddhaloka. They are all yogis. They have got all the eight kinds of
yogic perfection, Siddhaloka. Therefore they are called siddhas. They
have got all the siddhis-bhukti, mukti, siddhi. Siddhi means perfection.
So far as material world is concerned, a siddha can have anything he
desires. Therefore Kåñëa is called Yogeçvara. By yogic power one
can have anything he desires. But that is not possible in this material
world, but people try to achieve as far as possible these yogicpowers. They
are called eight kinds of siddhis, perfection. So there is
a planet which is called Siddhaloka. So here it is meant, siddha-
mukhyäù. Mukhya means the chief of the siddhas. They also cannot
manufacture religion. Although they have got all the perfections of
material existence, still, they cannot. …
So Yamaräja says that "Nobody can manufacture, even the great
sages or demigods, or the chief of the siddhas, who have attained all
kinds of perfections, and what to speak of others?" This is very
important verse, that any manufactured religion, that is not religion.
That is not... The principle of religion is our relationship with God. In
any religion where is no such conception, that is not religion. This is
bhägavata-dharma, direct relationship with Kåñëa or the Supreme
Personality. This Kåñëa consciousness is specially teaching this, I
mean to say, fact, direct relationship with Kåñëa. Na siddha-mukhyä
asuräù, asurä manuñyäù. Asuräù means they are also very powerful,
but almost atheists. Just like in the modern world there are many
powerful men and materially advanced, many powerful men. But
because they are godless—they have no sense of God—they are
called asuras. The example is Rävaëa, Hiraëyakaçipu. And manuñyäù,
manuñyäù, ordinary men. So everyone is described here, that nobody
can. You cannot say, "If the asuras cannot, then the demigods can, or
the human society can, or the siddhas can." No. Everybody is denied,
that "Nobody can manufacture the principles of religion." Kuto nu
vidyädhara-cäraëädayaù. There is a planet which is inhabited by the
Vidyädharas and Cäraëas. They are very expert in singing. Vidyädhara
-cäraëädayaù. SPL SB 6.3.18-19 GOR 71
There is actually only one religious principle: dharmaà tu säkñäd
bhagavat-praëétam [SB 6.3.19]. The only religious principle is to
follow the orders of the Supreme Personality of Godhead.
Unfortunately, especially in this age of Kali, everyone is an atheist,
people do not even believe in God, what to speak of following His
words. The words nija-veda-patha can also mean "one's own set of
religious principles." Formerly there was only one veda-patha, or set
of religious principles. Now there are many. It doesn't matter whichset of
religious principles one follows: the only injunction is that he
must follow them strictly. An atheist, or nästika, is one who does not
believe in the Vedas. However, even if one takes up a different
system of religion, according to this verse he must follow the
religious principles he has accepted. Whether one is a Hindu, or a
Mohammedan or a Christian, he should follow his own religious
principles. However, if one concocts his own religious path within his
mind, or if one follows no religious principles at all, he is punished in
the hell known as Asi-patravana. In other words, a human being must
follow some religious principles. If he does not follow any religious
principles, he is no better than an animal. As Kali-yuga advances,
people are becoming godless and taking up so-called secularism.
They do not know the punishment awaiting them in Asi-patravana, as
described in this verse. SB 5.26.15
“Anyone who worships Lord Caitanya Mahäprabhu by congregational
chanting should be understood to be very intelligent. One who does
not do so must be considered a victim of this age and bereft of all
intelligence. CC Mad. 11.99
If your religion has no conception of God, where is the question of
religion? Still, without any conception of God, they are professing
some religion. How long will it go on artificially? It will deteriorate.
That ignorance about God has resulted in the present condition.
Religion means the order of God, just as law means the order of the
state. Now, if in your social system there is no state, where is the
question of the state's order? You will simply manufacture your own
order. Today that is going on in the field of religion: there is no
conception of God and therefore no following of God's order.
But we devotees of Kåñëa have a clear conception of God. Here is
God: Kåñëa. And He's giving orders. We accept those orders. So it is
clear religion. But if there is no conception of God, no order of God,
then where is the question of religion? Ask someone in some other
religious system what their conception of the form of God is. Can
anyone tell clearly? Nobody can say. But we shall immediately say,veëuà
kvaëantam aravinda-daläyatäkñaà
barhävataàsam asitämbudha-sundaräìgam
kandarpa-koöi-kamanéya-viçeña-çobhaà
govindam ädi-puruñaà tam ahaà bhajämi
"I worship Govinda, the primeval Lord, who is adept at playing on His
flute, whose eyes are like petals of a blooming lotus, whose head is
bedecked with a peacock's feather, whose figure of beauty is tinged
with the hue of blue clouds, and whose unique loveliness charms
millions of Cupids." [Brahma-saàhitä 5.30]
Immediately, description—"Here is God." Then there is religion. And if
there is no conception of God, where is the question of religion?
Bogus. That is why religiosity and the other noble human qualities are
declining. People have no conception of God, and therefore there is
no understanding of religion. As a result, the whole human civilization
is declining. And because it is declining, human beings are becoming
more and more like animals. CAT 1
6.3.20-21
Then he says... Then who knows the secret of religion? He describes:
svayambhür näradaù çambhuù kumäraù kapilo manuù [SB 6.3.20].
Just like there are entrusted bodies in every department, in every
state, similarly, Kåñëa, or the Supreme Personality of Godhead, He
has got also several very faithful or confidential, confidential
authorities who can speak about religion. Therefore paramparä
system is so necessary, disciplic succession. Kåñëa has got direct
confidential servants. They know what is religion. Therefore it is said,
mahäjano yena gataù sa panthäù [Cc. Madhya 17.186]. If we are
puzzled about the principles of religion, then we must follow the
mahäjanas. Mahäjana. These mahäjanas are described here. Who is
mahäjana? Svayambhü. Svayambhü means Brahmä. Svayambhü. He
is called Svayambhü. Svayambhü means "one who is born by
himself." Of course, he is not born by himself, but he is not ordinarily
born. Just like a child is born by the sex intercourse of the father and
the mother, Brahmä is not born like that. There was no sex
intercourse to beget Brahmä. Therefore he is called Svayambhü.Svayambhü.
Automatically he has come out. He has come out from
the father without the help of the mother. Therefore he is called
Svayambhü. You know that there was a lotus flower from the navel of
Garbhodakaçäyé Viñëu, and within that lotus flower, Brahmä
appeared. Therefore he is called Svayambhü. Svayambhür näradaù
çambhuù [SB 6.3.20]. Svayambhü and next, Närada. Närada is
mahäjana. Svayambhü is mahäjana. Çambhu, Lord Çiva, is mahäjana.
Kumära, the four Kumäras, Sanaka, Sanätana, they are also
mahäjanas. And these four, they have got their disciplic succession:
from Brahmä, the Brahma-sampradäya; from Çambhu, Viñëu Svämé-
sampradäya; from Lakñmé, Çré-sampradäya; and from Kumära, this
Nimbärka-sampradäya. Sampradäya-vihénä ye manträs te niñphalä
matäù. Unless one who comes through the sampradäya, their
principles are not authorized. …
Prahläda, Mahäräja Prahläda, he is also.
So how they have become mahäjana, that is also described.
Mahäjana means one who can sacrifice everything for the sake of the
Supreme Lord. Prahläda Mahäräja, he personally saw that the father
is killed before him. But from material point of view, this is the most
abominable, I mean to say, incident, that a son is seeing that his
father is being killed before him without any protest. Similarly, Bali
Mahäräja, he gave up the connection of his spiritual master. To give
up the connection with spiritual master, that is also most
abominable. So these people became mahäjanas because as soon
as they saw that "My father or my spiritual master is against the
Supreme Personality of Godhead, such person immediately should be
given up." Jéva Gosvämé says... In Indian, according to Indian
custom, there is a family spiritual master, family priest, family
spiritual master. So Jéva Gosvämé says that for advancement of
spiritual life, one should give up the family spiritual master if he is not
competent and accept actually a bona fide spiritual master. Because
people are under impression that... Impression... It is a fact that one
cannot give up the connection of the spiritual master. That is a great
sin. But Jéva Gosvämé says that if your family spiritual master does
not help you in your matter of making progress in spiritual life, thenyou
should give up his connection and accept a bona fide spiritual
master. That is their direction. Gurur apy avaliptasya käryäkäryam
ajänataù, parityägo vidhéyate: "If a spiritual master is not competent
to help the disciple to make progress nicely, or if he goes against..."
Just like spiritual master of Bali Mahäräja, he tried to advise his
disciple Bali Mahäräja not to give to Viñëu. Viñëu, as Vämanadeva,
came to ask some alms from the Bali Mahäräja, "Give Me some alms.
I want three feet of land." And Çukräcärya prohibited: "He is Viñëu. He
is asking you three feet of land, but He will take everything from you."
So in this way, he was against this charity. And when Bali Mahäräja
understood that "For his personal interest, he is going against Viñëu,"
he immediately gave up his connection. Similarly, the gopés also, they
flaunted the social law. At midnight they left their husbands and
home and came to Kåñëa. There are so many instances. For Kåñëa's
sake they sacrificed everything. They became, I mean to say, social
outcaste. They transgressed the laws of the Vedas. But because they
did it for Kåñëa, they have been accepted as mahäjanas, as
authorities.
So prahlädo janako bhéñmo balir vaiyäsakir vayam. These are twelve
mahäjanas. Just remember. The first one is Lord Brahmä, the second
is Närada, the third is Lord Çiva, and the fourth, the Kumäras, and the
five, Kapila, and then Manu, Vaivasvata Manu. Imaà vivasvate yogaà
proktavän aham avyayam, vivasvän manave präha [Bg. 4.1]. This
Manu, he is also mahäjana. This, this time is going on, Vaivasvata
Manu. Vivasvän manave präha. Manu is also mahäjana, Prahläda
Mahäräja, and Janaka, Janaka Mahäräja, the father of mother Sétä,
he is also mahäjana. And Bhéñma. Bhéñma, the grandfather Bhéñma,
he is also mahäjana. Therefore Bhéñma's instruction in the
Bhägavata should be taken seriously. And on his deathbed, he
instructed Mahäräja Yudhiñöhira, and Kåñëa also heard. So these are
mahäjanas. Bhéñmo baliù, Bali Mahäräja. Vaiyäsaki, Çukadeva
Gosvämé, the son of Vyäsadeva, he is mahäjana. And vayam. Vayam
means Yamaräja himself. He says, "We are also."
Then he says, guhyaà viçuddhaà durbodhaà yaà jïätvä amåtam
açnute. Dvädaçaite vijänémo dharmaà bhägavataà bhaöäù: "My dearboys,
these twelve men..." Dvädaça. Two and ten, dvädaça.
Dvädaçaite vijänémaù: "We know what are the principles of dharma.
We know, we twelve personalities, authorities." Dharmaà
bhägavatam. Dharmam means bhägavata-dharma, the relationship
with God and the living entity. That is dharma. Bhägavataà bhaöäù,
guhyaà viçuddham: "This is very confidential and without any material
contamination," durbodham, "and very difficult to understand, the
principles of religion, very difficult." They are reading Bhagavad-gétä
so many years together, but when the question comes that
"Surrender unto Me," they cannot understand. Durbodham: "It is very
difficult to understand." Durbodhaà yaà jïätvä: "But fortunately, if
anyone understands, jïätvä..." Jïätvä means "If one understands,"
amåtam açnute, "he can drink the nectarine." If actually one
understands the religious principle, he becomes, I mean to say, free
from all material contamination. Amåtam açnute: "He is a fit
candidate to drink the nectar of devotion." Amåtam açnute. Etävän
eva loke 'smin puàsäà dharmaù paraù småtaù. Now, what is the best
principle of executing dharma, religion? So he says, SPL SB 6.3.18-
19 GOR 71
Durbodham means very, very difficult to understand. Therefore you
have to approach the mahäjanas. People, they try to understand
which is impossible to understand by their own effort. That is a great
mistake. Therefore this very word is used, durbodham. What is
religion and what is God, that is very, very difficult to understand. The
Vedic injunction is, in order to understand, one must approach a bona
fide spiritual master, durbodham. Guhyaà viçuddham. Why
durbodham? Why it is very difficult to understand? Because it is
transcendental, viçuddham, beyond the range of this material
atmosphere. Our knowledge is... We get knowledge after creation of
this body; therefore all knowledge is material. We tax our brain, which
is a material production only. So there is no possibility of
understanding religion or God by taxing the material membrane….
But those who are grossly materialistic, those who do not know that
beyond this materialistic body there is the soul, they cannotunderstand, for
them, this yogic principle is recommended, to
exercise this body. As if by exercising the body he will understand
God and understand religion.
Therefore the yoga system is not recommended for the first-class
men. First-class men, they know that by gymnastic process of
exercising the material senses, one cannot understand God or
religion. Viçuddham. It is beyond. Therefore another name of Kåñëa,
or God, is Adhokñaja. Adhaù. Adhaù means falls down, and akñaja,
akñaja means... Akña means direct experience, direct seeing, direct
touching. And ja means born. Knowledge born of direct perception of
the senses—this is called akñaja. And adhaù means where akñaja, the
direct perception of material senses, is cut down…
So for a devotee only, the door of God is open. For others, there is no
possibility. Therefore, He's called durbodham. Durbodhaà yaà jïätvä.
But somehow or other, if he can understand the principles of religion
and God, then immediately he becomes immortal. Immortal means
he's no more going to accept any material body. …
If one can understand what is religion and what is Kåñëa, only by this
understanding, jïätvä amåtam açnute. Amåtam. Måtam means death.
A means "none," "not," negation. So amåtam açnute: he drinks
nectarine….
So here it is said, amåtam açnute. As by drinking nectarine, one can
become immortal, similarly, by drinking the nectarine of devotion, one
becomes immortal. Therefore we have named the book Nectar of
Devotion. You drink it and become immortal. That's all. Amåtam
açnute. SPL SB 6.3.20-23 GOR 71
So Vidura was Yamaräja. Not only he was Yamaräja, ordinary, but he
is one of the great authorities. There are twelve authorities mentioned
in the çästra. One of them is Yamaräja. Balir vaiyäsakir vayam. This is
stated in the Çrémad-Bhägavatam. Yamaräja is one of the GBC of
Kåñëa. Yes. As we have got twelve GBC's, similarly Kåñëa has got
GBC's. Now,
svayambhür näradaù çambhuù
kumäraù kapilo manuùprahlädo janako bhéñmo
balir vaiyäsakir vayam
[SB 6.3.20]
That twelve men are authorized to preach Kåñëa consciousness. So
we have to follow. Mahäjano yena gataù sa panthäù [Cc. Madhya
17.186]. Therefore we have created these GBC. So they should be
very responsible men. Otherwise, they will be punished. They will be
punished to become a çüdra. Although Yamaräja is a GBC, but he
made a little mistake. He was punished to become a çüdra. So those
who are GBC's, they should be very, very careful to administer the
business of ISKCON. Otherwise they will be punished. As the post is
very great, similarly, the punishment is also very great. That is the
difficulty. You can see from this example, Vidura. He was
immediately punished. He did little mistake at Maëòüka... Because
the åñis, the munis, they will curse. Dealing is very... Even Yamaräja is
not taking.
(reads:) "He was to play the part of so-called çüdra for years, being
cursed by Maëòüka Muni. He was the incarnation of Yamaräja, one of
the twelve mahäjanas, on the level with such exalted personalities as
Bhéñma, Närada, Brahmä, Närada, Çiva, Kapila, Bhéñma, Prahläda,
etc. Being a mahäjana, it is the duty of Yamaräja to preach the cult of
devotion to the people of the world as Närada, Brahmä and other
mahäjanas do. But Yamaräja is always busy in his plutonic kingdom,
punishing the doers of sinful acts. Yamaräja is deputed by the Lord to
a particular planet some hundreds of thousands of miles away from
this planet." That is mentioned. He has got a different planet, where
the criminals are taken away after death, and he gives the judgment,
what kind of body he will have. And not like the theosophists'
thinking, "Now I have got human body. It is permanent settlement."
No, that is not permanent settlement. According to one's work... Work
means all sinful acts. Without Kåñëa consciousness, anyone who
acts, he acts sinfully. There is no doubt of it. Because he is acting for
sense gratification, and sense gratification means almost 99.9% all
sinful activities. Duñkåtinaù. It is very risky job. Unless you act in
Kåñëa consciousness... Yajïärthe karmaëo 'nyatra loko 'yaà karma-
bandhanaù [Bg. 3.9]. This is the stringent law of the nature, that you
have to act only for Yajïa, for satisfaction of Kåñëa or Viñëu.
Otherwise, you will be entangled. And who is serving Kåñëa? Nobody
is serving Kåñëa. So everyone is being entangled. This is the material
world.
(reads:) "Yamaräja is deputed by the Lord to a particular planet, some
hundreds of thousands of miles away from the planet of earth, to
take away the corrupt souls after death and convict them in
accordance with their respective sinful activities. Thus, Yamaräja has
very little time to take leave from his responsible office of punishing
the wrongdoers. There are more wrongdoers than righteous men.
Therefore Yamaräja has to do (more) work than other demigods who
are also authorized agents of the Supreme Lord. But he wanted to
preach the glories of the Lord, and therefore, by the will of the Lord,
he was cursed by Maëòüka Muni to come into the world in the
incarnation of Vidura and work very hard as a great devotee." …
So similarly, Vidura also, he thought that "I am always busy in this
magisterial work, simply to punish. I have no chance to preach." So
Kåñëa is very kind to His devotee. So He gave the chance to preach.
So this was the arrangement, that he was cursed by Maëòüka Muni,
came down to this material world. That is also material. Yamaräja's
planet is also in the material world. Therefore he was given the
chance of preaching. SPL 1.13.15 GEN 74
Svayambhü means Brahmä. But he was also family man. And
Närada, he was renounced. He was brahmacäré. So there are twelve
different description of mahätmäs. Out of that, about seven
personalities were all householders, but still they are accepted as
great souls. Just like Bali Mahäräja and Prahläda Mahäräja and
Svayambhü, Brahmä. So out of this list of twelve persons, seven
persons are gåhasthas, householders. It does not mean that one,
because he is householder, he cannot become a mahätmä, great
soul. Just like here we see the five pictures, associates of Lord
Caitanya. They were all householders. Even Lord Caitanya, He was
householder and His first wife died. He married for the second
time.Nityänanda Prabhu, He was also householder. Advaita Prabhu was
also householder. Similarly Çréväsa, he was also householder. So it
does not mean that householders cannot be mahätmä. That is not
restricted.
So how householder can be a mahätmä, that is also described here.
ye vä mayéçe kåta-sauhådärthä
janeñu dehambhara-värtikeñu
gåheñu jäyätmaja-rätimatsu
na préti-yuktä yävad-arthäç ca loke
[SB 5.5.3]
The gåhastha..., householder mahätmäs are that their aim of life is to
revive their relationship with God. That is the first qualification. Ye vä
mayi éçe, their aim of life. They are living with... All mahätmä means
their idea is how to attain spiritual perfection. How to attain spiritual
perfection. That is mahätmä. So a householder, a gentleman or a
person living with family, wife and children, his real aim is how to
achieve the lost relationship with the Supreme Personality of
Godhead. Ye vä mayéçe kåta-sauhådärthäù. His only aim is how to
achieve that perfection. And for that, janeñu dehambhara-värtikeñu
na préti-yuktäù. Ye vä mayéçe kåta-sauhådärthä janeñu
dehambhara... Therefore he's not attached at all to persons who are
simply interested in material advancement of life. SPL 5.5.3 BOS 68
6.3.22
etävän eva loke 'smin: "Especially in this material world," puàsäà
dharmaù paraù småtaù, "this is the first-class religious principle."
What is that? Bhakti-yogo bhagavati: "Of rendering devotional service
to the Supreme Personality of Godhead." That is first-class religion.
Bhakti-yogo bhagavati tan-näma-grahaëädibhiù. Tan-näma. And how
it begins? "Simply by chanting His holy name." These are the
authoritative statements of Yamaräja. Tam eva dharmam etävän iti.
This is dharma.
Note: this verse gives authority to our movement:
So our movement, the chanting of the holy name of Kåñëa, that is
authorized. Here it is stated, tan-näma-grahaëädibhiù….So dharma, this
religion, so although it is very difficult to understand,
still, by the grace of Kåñëa, it has been made very simple and easy.
Unfortunately, people have no faith. They do not believe. They think
something cumberous, something speculative, something very
difficult is the process of executing religion. No. Yamaräja says that
etävän eva loke 'smin puàsäà dharmaù paraù småtaù: "The highest
principle of religion is this." What is that? Bhakti-yogaù bhagavati.
Bhakti-yoga. One may... Just like some people, some foolish say,
"Bhakti-yoga... I have got very much devotion to Goddess Kälé, to
Goddess Durgä, or so many demigods. This is also bhakti." No. Bhakti
-yoga means bhagavati. Love means love of Godhead. Otherwise,
there is no love—only lust. Similarly, bhakti means, when this word
used, bhakti-yoga, that is only in relationship with the bhakta, or
devotee, and Bhagavän. That is called bhakti-yoga. Näma, harer
näma, not that any name. Harer näma harer näma [Cc. Ädi 17.21].
Any name can be applied to Kåñëa indirectly, but directly... We are
concerned directly. Änukülyena kåñëänuçélanam [Cc. Madhya
19.167]. We have to cultivate Kåñëa not indirectly. Indirectly,
everything is worshiping Kåñëa, because there is nothing but Kåñëa
everywhere. …
And that bhakti-yoga, how it begins? Tan-näma-grahaëädibhiù. Tan-
näma, His name, His holy name, grahaëa, chanting. The method is
very simple. Tan-näma-grahaëa-ädibhiù. Ädibhiù means beginning is
chanting. There are other processes. Chanting, çravaëaà kértanaà
viñëoù smaraëaà päda-sevanam, arcanaà vandanaà däsyam... [SB
7.5.23]. There are different processes, but the beginning is chanting
and hearing. Tan-näma-grahaëädibhiù. Näma-grahaëa. Bhaktivinoda
Öhäkura says, näma saya sari tako apana karya.(?) So this, our
process, first of all, we give the chanting process. Sixteen rounds.
That whole process of bhakti-yoga begins from that point. And the
more you become experienced and more you relish the chanting, the
more you become advanced. Other things will automatically come
and make you perfect. Tan-näma. Therefore we should be very much,
I mean to say, strict in the principle of following the regulative
principles and avoiding offenses and chant the mantra faithfully. Thatis the
beginning of religion, and that is the beginning of liberation.
And Caitanya Mahäprabhu blesses that ihä haite sarva-siddhi haibe
tomära. If you chant the holy name of Kåñëa in faith and according to
rules and regulations... Even rules and regulation fails, but chanting
may not be stopped. Even sometimes we fail. There is possibility of
failing, because we are conditioned, and there is every chance of
falling down. So despite you are fallen down, still, you should go on
chanting.
This verse Närada Muni's instruction, we were discussing the last
meeting. Tyaktvä sva-dharmaà caraëämbujaà harer bhajann apakvo
'tha patet tato yadi [SB 1.5.17]. One has taken to this Kåñëa
consciousness cult and is chanting as far as possible, but there is
possibility, because one is not mature, there are so many attraction of
mäyä, he may fall down. But Närada Muni says, "Still, he is not in
loss." It is so powerful. "Still he is in gain. And one who does not take
to Kåñëa consciousness, if he is following the religious principles...
Everyone has got some religion. Still, what does he gain? He does not
gain anything." That is the verdict of Närada Muni. A person who has
taken to Kåñëa consciousness, giving up his all religious principles
and occupations, even he falls down on account of his immature
position, he is much gainer than the person who is sticking to his
religious principle, so-called religious principle, but does not know
what Kåñëa consciousness. He does not gain anything. That is the
verdict of Närada Muni. SPL SB 6.3.18-19 GOR 71
‘upäsyera madhye kon upäsya pradhäna?’
‘çreñöha upäsya—yugala ‘rädhä-kåñëa’ näma
’Çré Caitanya Mahäprabhu asked, “Among all worshipable objects,
which is the chief?”
Rämänanda Räya replied, “The chief worshipable object is the holy
name of Rädhä and Kåñëa, the Hare Kåñëa mantra.” CC Mad.8.256
LCM to Sanatana G:
“Among the ways of executing devotional service, the nine prescribed
methods are the best, for these processes have great potency todeliver Kåñëa
and ecstatic love for Him. CC Antya 4.70
tära madhye sarva-çreñöha näma-saìkértana
niraparädhe näma laile päya prema-dhana
“Of the nine processes of devotional service, the most important is to
always chant the holy name of the Lord. If one does so, avoiding the
ten kinds of offenses, one very easily obtains the most valuable love
of Godhead.”
Purport: “Chanting the holy name is the chief means of attaining love
of Godhead. This chanting or devotional service does not depend on
any paraphernalia, nor on one’s having taken birth in a good family.
By humility and meekness one attracts the attention of Kåñëa. That is
the verdict of all the Vedas. Therefore if one becomes very humble
and meek, he can easily attain the lotus feet of Kåñëa in this Age of
Kali. That is the fulfillment of all great sacrifices, penances and
austerities because when one achieves ecstatic love of Godhead, he
attains the complete perfection of life. Therefore whatever one does
in executing devotional service must be accompanied by the chanting
of the holy name of the Lord.” The chanting of the holy name of
Kåñëa—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare
Räma, Hare Räma, Räma Räma, Hare Hare—has been praised by
Çréla Rüpa Gosvämé in his Nämäñöaka (verse 1):
nikhila-çruti-mauli-ratna-mälä-
dyuti-néräjita-päda-paìkajänta
ayi mukta-kulair upäsyamänaà
paritas tväà hari-näma saàçrayämi
“O Hari-näma! The tips of the toes of Your lotus feet are constantly
being worshiped by the glowing radiance emanating from the string
of gems known as the Upaniñads, the crown jewels of all the Vedas.
You are eternally adored by liberated souls such as Närada and
Çukadeva. O Hari-näma! I take complete shelter of You.”
Similarly, Çréla Sanätana Gosvämé has praised the chanting of the
holy name as follows in his Båhad-bhägavatämåta (1.1.9):
jayati jayati nämänanda-rüpaà murärer
viramita-nija-dharma-dhyäna-püjädi-yatnam
katham api sakåd ättaà mukti-daà präëinäà yatparamam amåtam ekaà
jévanaà bhüñaëaà me
“All glories, all glories to the all-blissful holy name of Çré Kåñëa, which
causes the devotee to give up all conventional religious duties, meditation
and worship. When somehow or other uttered even once by a living entity,
the holy name awards him liberation. The holy name of Kåñëa is the highest
nectar. It is my very life and my only treasure.” CC Antya 4.71

6.3.23
nämoccäraëa-mähätmyaà
hareù paçyata putrakäù
ajämilo 'pi yenaivamåtyu-päçäd amucyata
My dear servants, who are as good as my sons, just see how glorious
is the chanting of the holy name of the Lord. The greatly sinful
Ajämila chanted only to call his son, not knowing that he was
chanting the Lord's holy name. Nevertheless, by chanting the holy
name of the Lord, he remembered Näräyaëa, and thus he was
immediately saved from the ropes of death.
See purport, beginning: There is no need to conduct research into the
significance of the chanting of the Hare Kåñëa mantra. The history of
Ajämila is sufficient proof of the power of the Lord's holy name and
the exalted position of a person who chants the holy name
incessantly. Therefore Çré Caitanya Mahäprabhu advised:
harer näma harer näma
6.3.24
etävatälam agha-nirharaëäya puàsäà
saìkértanaà bhagavato guëa-karma-nämnäm
vikruçya putram aghavän yad ajämilo 'pi
näräyaëeti mriyamäëa iyäya muktim
Therefore it should be understood that one is easily relieved from all
sinful reactions by chanting the holy name of the Lord and chanting
of His qualities and activities. This is the only process recommended
for relief from sinful reactions. Even if one chants the holy name of
the Lord with improper pronunciation, he will achieve relief from
material bondage if he chants without offenses. Ajämila, for example,
was extremely sinful, but while dying he merely chanted the holy
name, and although calling his son, he achieved complete liberation
because he remembered the name of Näräyaëa.
See purport, whole: In the assembly of Raghunätha däsa Gosvämé's
father, Haridäsa Öhäkura confirmed that simply by chanting the holy
name of the Lord one is liberated, even if he does not chant
completely inoffensively. Smärta-brähmaëas and Mäyävädés do not
believe that one can achieve liberation in this way, but the truth ofHaridäsa
Öhäkura's statement is supported by many quotations from
Çrémad-Bhägavatam.
In his commentary on this verse, for example, Çrédhara Svämé gives
the following quotation:
säyaà prätar gåëan bhaktyä
duùkha-grämäd vimucyate
"If one always chants the holy name of the Lord with great devotion in
the evening and in the morning, one can become free from all
material miseries." Another quotation confirms that one can achieve
liberation if one hears the holy name of the Lord constantly, every day
with great respect (anudinam idam ädareëa çåëvan). Another
quotation says:
çravaëaà kértanaà dhyänaà
harer adbhuta-karmaëaù
janma-karma-guëänäà ca
tad-arthe 'khila-ceñöitam
"One should always chant and hear about the extraordinarily
wonderful activities of the Lord, one should meditate upon these
activities, and one should endeavor to please the Lord." (SB 11.3.27)
Çrédhara Svämé also quotes from the Puräëas, päpa-kñayaç ca
bhavati smaratäà tam ahar-niçam: "One can become free from all
sinful reactions simply by remembering the lotus feet of the Lord day
and night [ahar-niçam]." Furthermore, he quotes from Bhägavatam
(6.3.31):
tasmät saìkértanaà viñëor
jagan-maìgalam aàhasäm
mahatäm api kauravya
viddhy aikäntika-niñkåtam
All these quotations prove that one who constantly engages in
chanting and hearing of the holy activities, name, fame and form of
the Lord is liberated. As stated wonderfully in this verse, etävatälam
agha-nirharaëäya puàsäm: simply by uttering the name of the Lord,
one is freed from all sinful reactions.
The word alam, which is used in this verse, indicates that simply
uttering the holy name of the Lord is sufficient. This word is usedwith
different imports. As stated in the Amara-koça, the most
authorized dictionary in the Sanskrit language, alaà bhüñaëa-paryäpti-
çakti-väraëa-väcakam: the word alam is used to mean "ornament,"
"sufficiency," "power" and "restraint." Here the word alam is used to
indicate that there is no need of any other process, for the chanting of
the holy name of the Lord is sufficient. Even if one chants imperfectly,
one becomes free from all sinful reactions by chanting.
This power of chanting the holy name was proved by the liberation of
Ajämila. When Ajämila chanted the holy name of Näräyaëa, he did not
precisely remember the Supreme Lord; instead, he remembered his
own son. At the time of death, Ajämila certainly was not very clean;
indeed, he was famous as a great sinner. Furthermore, one's
physiological condition is completely disturbed at the time of death,
and in such an awkward condition it would certainly have been very
difficult for Ajämila to have chanted clearly. Nevertheless, Ajämila
achieved liberation simply by chanting the holy name of the Lord.
Therefore, what is to be said of those who are not sinful like Ajämila?
It is to be concluded that with a strong vow one should chant the holy
name of the Lord—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/
Hare Räma, Hare Räma, Räma Räma, Hare Hare—for thus one will
certainly be delivered from the clutches of mäyä by the grace of
Kåñëa.
The chanting of the Hare Kåñëa mantra is recommended even for
persons who commit offenses, because if they continue chanting
they will gradually chant offenselessly. By chanting the Hare Kåñëa
mantra without offenses, one increases his love for Kåñëa. As stated
by Çré Caitanya Mahäprabhu, premä pum-artho mahän: one's main
concern should be to increase one's attachment to the Supreme
Personality of Godhead and to increase one's love for Him.
In this regard Çréla Viçvanätha Cakravarté Öhäkura quotes the
following verse from Çrémad-Bhägavatam (11.19.24):
evaà dharmair manuñyäëäm
uddhavätmani vedinäm
mayi saïjäyate bhaktiù
ko 'nyo 'rtho 'syävaçiñyate"My dear Uddhava, the supreme religious system
for human society is
that by which one can awaken his dormant love for Me." Commenting
on this verse, Çréla Viçvanätha Cakravarté Öhäkura describes the
word bhakti by saying premaivoktaù. Kaù anyaù arthaù asya: in the
presence of bhakti, what is the necessity of liberation?
Çréla Viçvanätha Cakravarté Öhäkura also quotes this verse from the
Padma Puräëa:
nämäparädha-yuktänäà
nämäny eva haranty agham
aviçränti-prayuktäni
täny evärtha-karäëi ca
Even if in the beginning one chants the Hare Kåñëa mantra with
offenses, one will become free from such offenses by chanting again
and again. Päpa-kñayaç ca bhavati smaratäà tam ahar-niçam: one
becomes free from all sinful reactions if one chants day and night,
following the recommendation of Çré Caitanya Mahäprabhu. It was
Çré Caitanya Mahäprabhu who quoted the following verse:
harer näma harer näma
harer nämaiva kevalam
kalau nästy eva nästy eva
nästy eva gatir anyathä
[Cc. Ädi 17.21]
"In this age of quarrel and hypocrisy the only means of deliverance is
chanting the holy name of the Lord. There is no other way. There is
no other way. There is no other way." If the members of the Kåñëa
consciousness movement strictly follow this recommendation of Çré
Caitanya Mahäprabhu, their position will always be secure.
See Nectarean Ocean of Holy Names, trnadapi, p. 110
6.3.25
Because they are bewildered by the illusory energy of the Supreme
Personality of Godhead, Yäjïavalkya and Jaimini and other compilers
of the religious scriptures cannot know the secret, confidential
religious system of the twelve mahäjanas. They cannot understandthe
transcendental value of performing devotional service or chanting
the Hare Kåñëa mantra. Because their minds are attracted to the
ritualistic ceremonies mentioned in the Vedas—especially the Yajur
Veda, Säma Veda and Åg Veda—their intelligence has become dull.
Thus they are busy collecting the ingredients for ritualistic
ceremonies that yield only temporary benefits, such as elevation to
Svargaloka for material happiness. They are not attracted to the
saìkértana movement; instead, they are interested in dharma, artha,
käma and mokña.
See purport, whole: Since one may easily achieve the highest success
by chanting the holy name of the Lord, one may ask why there are so
many Vedic ritualistic ceremonies and why people are attracted to
them. This verse answers that question. As stated in Bhagavad-gétä
(15.15), vedaiç ca sarvair aham eva vedyaù: the real purpose of
studying the Vedas is to approach the lotus feet of Lord Kåñëa.
Unfortunately, unintelligent people bewildered by the grandeur of
Vedic yajïas want to see gorgeous sacrifices performed. They want
Vedic mantras chanted and huge amounts of money spent for such
ceremonies. Sometimes we have to observe the Vedic ritualistic
ceremonies to please such unintelligent men. Recently, when we
established a large Kåñëa-Balaräma temple in Våndävana, we were
obliged to have Vedic ceremonies enacted by brähmaëas because
the inhabitants of Våndävana, especially the smärta-brähmaëas,
would not accept Europeans and Americans as bona fide brähmaëas.
Thus we had to engage brähmaëas to perform costly yajïas. In spite
of these yajïas, the members of our Society performed saìkértana
loudly with mådaìgas, and I considered the saìkértana more
important than the Vedic ritualistic ceremonies. Both the ceremonies
and the saìkértana were going on simultaneously. The ceremonies
were meant for persons interested in Vedic rituals for elevation to
heavenly planets (jaòé-kåta-matir madhu-puñpitäyäm), whereas the
saìkértana was meant for pure devotees interested in pleasing the
Supreme Personality of Godhead. We would simply have performed
saìkértana, but then the inhabitants of Våndävana would not havetaken the
installation ceremony seriously. As explained here, the
Vedic performances are meant for those whose intelligence has been
dulled by the flowery language of the Vedas, which describe fruitive
activities intended to elevate one to the higher planets.
Especially in this age of Kali, saìkértana alone is sufficient. If the
members of our temples in the different parts of the world simply
continue saìkértana before the Deity, especially before Çré Caitanya
Mahäprabhu, they will remain perfect. There is no need of any other
performances. Nevertheless, to keep oneself clean in habits and
mind, Deity worship and other regulative principles are required. Çréla
Jéva Gosvämé says that although saìkértana is sufficient for the
perfection of life, the arcanä, or worship of the Deity in the temple,
must continue in order that the devotees may stay clean and pure.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura therefore recommended
that one follow both processes simultaneously. We strictly follow his
principle of performing Deity worship and saìkértana along parallel
lines. This we should continue.
BJD: Introd: Reviews Y’rajs description of Vduts and his instruction of
rel prins.
Y’raj is answering the question asked of the Yams by the Vduts but
answering on the highest level. The rel prins are hard to understand
just by reading the Vedas - better process is to follow the mahajanas
and Y’raj has listed them. Bhagavat dharma is what the mahajanas
teach.
Refers to the question about escaping hellish punishment - one is
easily releived of all sinful reactions by chanting the Holy Name and
chanting His glories.
This conclusion is difficult to reach without hearing from mahajanas.
Even those who are learned in the Vedas and are great sages don’t
chant and hear because they are distracted and covered by other
things.
6.3.26Considering all these points, therefore, intelligent men decide to solve
all problems by adopting the devotional service of chanting the holy
name of the Lord, who is situated in everyone's heart and who is a
mine of all auspicious qualities. Such persons are not within my
jurisdiction for punishment. Generally they never commit sinful
activities, but even if by mistake or because of bewilderment or
illusion they sometimes commit sinful acts, they are protected from
sinful reactions because they always chant the Hare Kåñëa mantra.
See purport, whole: In this regard Çréla Viçvanätha Cakravarté
Öhäkura quotes the following verse from the prayers of Lord Brahmä
(SB 10.14.29):
athäpi te deva padämbuja-dvaya-
prasäda-leçänugåhéta eva hi
jänäti tattvaà bhagavan-mahimno
na cänya eko 'pi ciraà vicinvan
The purport is that even though one is a very learned scholar of the
Vedic çästras, he may be completely unaware of the existence of the
Supreme Personality of Godhead and His name, fame, qualities and
so forth, whereas one who is not a great scholar can understand the
position of the Supreme Personality of Godhead if he somehow or
other becomes a pure devotee of the Lord by engaging in devotional
service. Therefore this verse spoken by Yamaräja says, evaà vimåçya
sudhiyo bhagavati: those who engage in the loving service of the Lord
become sudhiyaù, intelligent, but this is not so of a Vedic scholar who
does not understand Kåñëa's name, fame and qualities. A pure
devotee is one whose intelligence is clear; he is truly thoughtful
because he engages in the service of the Lord—not as a matter of
show, but with love, with his mind, words and body. Nondevotees
may make a show of religion, but it is not very effective because
although they ostentatiously attend a temple or church, they are
thinking of something else. Such persons are neglecting their
religious duty and are punishable by Yamaräja. But a devotee who
commits sinful acts, which he may do unwillingly or accidentally
because of his former habits, is excused. That is the value of thesaìkértana
movement.
See CB. Mad. 14.9-34. EX: Jagai, Madhai and Yamaraja faints.
6.3.27
te deva-siddha-parigéta-pavitra-gäthä
ye sädhavaù samadåço bhagavat-prapannäù
tän nopasédata harer gadayäbhiguptän
naiñäà vayaà na ca vayaù prabhaväma daëòe
My dear servants, please do not approach such devotees, for they
have fully surrendered to the lotus feet of the Supreme Personality of
Godhead. They are equal to everyone, and their narrations are sung
by the demigods and the inhabitants of Siddhaloka. Please do not
even go near them. They are always protected by the club of the
Supreme Personality of Godhead, and therefore Lord Brahmä and I
and even the time factor are not competent to chastise them.
See purport, whole: In effect, Yamaräja warned his servants, "My dear
servants, despite what you may have done previously to disturb the
devotees, henceforward you should stop. The actions of devotees
who have surrendered unto the lotus feet of the Lord and who
constantly chant the holy name of the Lord are praised by the
demigods and the residents of Siddhaloka. Those devotees are so
respectable and exalted that Lord Viñëu personally protects them
with the club in His hand. Therefore, regardless of what you have
done this time, henceforward you should not approach such
devotees; otherwise you will be killed by the club of Lord Viñëu. This
is my warning. Lord Viñëu has a club and cakra to punish
nondevotees. Do not risk punishment by attempting to disturb the
devotees. Not to speak of you, if even Lord Brahmä or I were to
punish them, Lord Viñëu would punish us. Therefore do not disturb
the devotees any further."
BJd-- This purp is inspiration become a devotee and to serve the
devotees.6.3.28
tän änayadhvam asato vimukhän mukunda-
pädäravinda-makaranda-rasäd ajasram
niñkiïcanaiù paramahaàsa-kulair asaìgair
juñöäd gåhe niraya-vartmani baddha-tåñëän
Paramahaàsas are exalted persons who have no taste for material
enjoyment and who drink the honey of the Lord's lotus feet. My dear
servants, bring to me for punishment only persons who are averse to
the taste of that honey, who do not associate with paramahaàsas and
who are attached to family life and worldly enjoyment, which form the
path to hell.
See purport, beginning: After warning the Yamadütas not to approach
the devotees, Yamaräja now indicates who is to be brought before
him. He specifically advises the Yamadütas to bring him the
materialistic persons who are attached to household life merely for
sex. As stated in Çrémad-Bhägavatam, yan maithunädi-gåhamedhi-
sukhaà hi tuccham
See purport, before quote: Yamaräja specifically advises his servants
to bring these persons to him for punishment and not to bring the
devotees, who always lick the honey at the lotus feet of the Lord, who
are equal to everyone, and who try to preach Kåñëa consciousness
because of sympathy for all living entities. Devotees are not liable to
punishment by Yamaräja, but persons who have no information of
Kåñëa consciousness cannot be protected by their material life of so-
called family enjoyment.
BJD-- this purp refers to most people on the planet. Non-devotees
take shelter of things that will not give shelter. We should practice
taking shelter of lfl.
Notes: SP: those who do not become LMs.
6.3.29jihvä na vakti bhagavad-guëa-nämadheyaà
cetaç ca na smarati tac-caraëäravindam
kåñëäya no namati yac-chira ekadäpi
tän änayadhvam asato 'kåta-viñëu-kåtyän
My dear servants, please bring to me only those sinful persons who
do not use their tongues to chant the holy name and qualities of
Kåñëa, whose hearts do not remember the lotus feet of Kåñëa even
once, and whose heads do not bow down even once before Lord
Kåñëa. Send me those who do not perform their duties toward Viñëu,
which are the only duties in human life. Please bring me all such fools
and rascals.
See purport, end: Every human being is expected to perform duties
meant for approaching Lord Viñëu. Therefore Yamaräja advises the
Yamadütas to bring him those persons who have forgotten their
duties toward Viñëu (akåta-viñëu-kåtyän). One who does not chant
the holy name of Viñëu (Kåñëa), who does not bow down to the Deity
of Viñëu, and who does not remember the lotus feet of Viñëu is
punishable by Yamaräja. In summary, all avaiñëavas, persons
unconcerned with Lord Viñëu, are punishable by Yamaräja.
BJd-- Vduts originally asked the Yams who should and who shouldn’t
be punished - Y’raj is here giving the answer.
Y’raj now speaks to beg pardon from the Lord.
6.3.30
tat kñamyatäà sa bhagavän puruñaù puräëo
näräyaëaù sva-puruñair yad asat kåtaà naù
svänäm aho na viduñäà racitäïjalénäà
kñäntir garéyasi namaù puruñäya bhümne
[Then Yamaräja, considering himself and his servants to be
offenders, spoke as follows, begging pardon from the Lord.] O my
Lord, my servants have surely committed a great offense by arresting
a Vaiñëava such as Ajämila. O Näräyaëa, O supreme and oldest
person, please forgive us. Because of our ignorance, we failed torecognize
Ajämila as a servant of Your Lordship, and thus we have
certainly committed a great offense. Therefore with folded hands we
beg Your pardon. My Lord, since You are supremely merciful and are
always full of good qualities, please pardon us. We offer our
respectful obeisances unto You.
See purport, whole: Lord Yamaräja took upon himself the
responsibility for the offense committed by his servants. If the
servant of an establishment makes a mistake, the establishment
takes responsibility for it. Although Yamaräja is above offenses, his
servants, practically with his permission, went to arrest Ajämila,
which was a great offense. The nyäya-çästra confirms,
bhåtyäparädhe svämino daëòaù: if a servant makes a mistake, the
master is punishable because he is responsible for the offense.
Taking this seriously, Yamaräja, along with his servants, prayed with
folded hands to be excused by the Supreme Personality of Godhead,
Näräyaëa.
EX: SP asking forgiveness from judge for manager’s fault.
6.3.31
tasmät saìkértanaà viñëor
jagan-maìgalam aàhasäm
mahatäm api kauravya
viddhy aikäntika-niñkåtam
Çukadeva Gosvämé continued: My dear King, the chanting of the holy
name of the Lord is able to uproot even the reactions of the greatest
sins. Therefore the chanting of the saìkértana movement is the most
auspicious activity in the entire universe. Please try to understand
this so that others will take it seriously.
See purport, whole: We should note that although Ajämila chanted the
name of Näräyaëa imperfectly, he was delivered from all sinful
reactions. The chanting of the holy name is so auspicious that it can
free everyone from the reactions of sinful activities. One should notconclude
that one may continue to sin with the intention of chanting
Hare Kåñëa to neutralize the reactions. Rather, one should be very
careful to be free from all sins and never think of counteracting sinful
activities by chanting the Hare Kåñëa mantra, for this is another
offense. If by chance a devotee accidentally performs some sinful
activity, the Lord will excuse him, but one should not intentionally
perform sinful acts.
See Nectarean Ocean, p. 289.
6.3.32
çåëvatäà gåëatäà véryäëy
uddämäni harer muhuù
yathä sujätayä bhaktyä
çuddhyen nätmä vratädibhiù
One who constantly hears and chants the holy name of the Lord and
hears and chants about His activities can very easily attain the
platform of pure devotional service, which can cleanse the dirt from
one's heart. One cannot achieve such purification merely by
observing vows and performing Vedic ritualistic ceremonies.
See purport, beginning: One may very easily practice chanting and
hearing the holy name of the Lord and thus become ecstatic in
spiritual life. Padma Puräëa states:
nämäparädha-yuktänäà
nämäny eva haranty agham
aviçränti-prayuktäni
täny evärtha-karäëi ca
Even if one chants the Hare Kåñëa mahä-mantra offensively, one can
avoid offenses by continuously chanting without deviation. One who
becomes accustomed to this practice will always remain in a pure
transcendental position, untouchable by sinful reactions. Çukadeva
Gosvämé especially requested King Parékñit to note this fact very
carefully.See purport, end: Thus there is no use in endeavoring to travel up
and
down in the universe. It is better to chant the holy name of the Lord
so that one may become fully purified and eligible to return home,
back to Godhead. That is the aim of life, and that is the perfection of
life.
6.3.33
kåñëäìghri-padma-madhu-lië na punar visåñöa-
mäyä-guëeñu ramate våjinävaheñu
anyas tu käma-hata ätma-rajaù pramärñöum
éheta karma yata eva rajaù punaù syät
Devotees who always lick the honey from the lotus feet of Lord
Kåñëa do not care at all for material activities, which are performed
under the three modes of material nature and which bring only
misery. Indeed, devotees never give up the lotus feet of Kåñëa to
return to material activities. Others, however, who are addicted to
Vedic rituals because they have neglected the service of the Lord's
lotus feet and are enchanted by lusty desires, sometimes perform
acts of atonement. Nevertheless, being incompletely purified, they
return to sinful activities again and again.
See purport, beginning: A devotee's duty is to chant the Hare Kåñëa
mantra. One may sometimes chant with offenses and sometimes
without offenses, but if one seriously adopts this process, he will
achieve perfection, which cannot be achieved through Vedic
ritualistic ceremonies of atonement.
6.3.34
After hearing from the mouth of their master about the extraordinary
glories of the Lord and His name, fame and attributes, the Yamadütas
were struck with wonder. Since then, as soon as they see a devotee,
they fear him and dare not look at him again.
See purport, whole: Since this incident, the Yamadütas have given up
the dangerous behavior of approaching devotees. For theYamadütas, a
devotee is dangerous.
6.3.35 When the great sage Agastya, the son of Kumbha, was residing in the
Malaya Hills and worshiping the Supreme Personality of Godhead, I
approached him, and he explained to me this confidential history.
Note: Use for Introd. 6.4 The persons who are not associating, that means
those who are not becoming life members of Kåñëa conscious movement.
(chuckles) Yamaräja is advising, "Go there." (laughter) "Go there." Why?
Why? Juñöäd gåhe niraya-vartmani baddha-tåñëän. They are staying at
home, which is the path to hell, and they are absorbed in unlimited desires.
Gåhe. Gåhe. Gåhe means staying at home, not going out for canvassing for
Kåñëa. Gåhe niraya-vartmani. What is this gåhe? Niraya means hell, and
vartmani means path. Gåhe means "the path of going to hell." That was also
advised by Prahläda Mahäräja. Gåham andha-küpam. Tyaktvä gåham andha-
küpam. Andha-küpam means blind well. Ref: 6.3.28
BJd-- Says that the last verse in a sastra is very impt. Reads last 2 verses of
12th Canto which he wanted to read in the last class. The verses are about
SKT. Real intelligence is worshipping the Lord and getting rid of all sins
and finding his real identity. Clear intelligence - no fog, no dirt. Pure and
peaceful. Talks about lack of devotion in show-bottle religionists who are
visiting temple but not actually thinking of K.
Look up: 12. 13.22-23

6.3.24 Not only the chanting of Hare Kåñëa mantra is called saìkértana of
the holy name of the Lord, but here it is said, guëa-karma-nämnäm.
Saìkértanaà bhagavato guëa-karma-nämnäm. Not that when you read Kåñëa,
the book which is full of Kåñëa's activities... That is also saìkértana. That is
also saìkértana. Saìkértana does not mean simply chanting the holy name of
Kåñëa. Saìkértana means you discuss Kåñëa's activities, that is also
saìkértana. That is not different from saìkértana. It is clearly stated here that
bhagavato guëa-karmanämnäm. Näma means name, and guëa means quality,
and karma means activities. That is not ordinary karma. Just like when we
read Kåñëa book, Kåñëa is killing so many demons, He is kidnapping
somebody, He is... So many things. It appears just like ordinary, I
mean to say, malpractices in the material world. It appears like that. "So
what is this God? He is killing so many persons, He is kidnapping some
woman. What is this God?" they may say. But they do not know that that is
also transcendental. That is as pure as chanting Hare Kåñëa mantra. It is as
pure as. Otherwise, what interest we have got to read Bhagavad-gétä? It is in
the battlefield. Senayor ubhayor madhye. Combination of two parties,
soldiers, and they are fighting, they are killing. Therefore those who are
sahajiyäs, they simply go to the pastimes of Lord Kåñëa with the gopés.
Other things, "Oh, no, no. That is not Kåñëa's pastimes. That is not Kåñëa's
pastimes." That is, they differentiate the absolute activities of the Absolute.
That is called sahajiyä. The sahajiyäs will never read Bhagavad-gétä, will
never read. (sarcastic:) Because they have been elevated to the mellows of
conjugal love. Therefore they have no interest in Bhagavad-gétä. They say...
Or when you discuss Çrémad-Bhägavatam on the philosophical point,
janmädy asya [SB 1.1.1], they also do not attend. If you discuss on the
philosophy of Upaniñad and Vedänta, they'll not attend. I have seen it. In
Rädhä-kuëòa, sometime in 1934, my Guru Mahäräja was living, and he was
discussing Upaniñad. He was discussing Upaniñad regularly. And the
bäbäjés... There are many bäbäjés in Rädhä-kuëòa.First of all, they came,
that "Bhaktisiddhänta Sarasvaté Öhäkura has
come, such a learned scholar and the establisher of Gauòéya
Maöha." So out of curiosity they came. And when they saw that he
was discussing Upaniñad, gradually they stopped coming. So my
Guru Mahäräja recommended that "These people are not living in
Rädhä-kuëòa. They are living in Näraka-kuëòa." I have heard it
personally.
So those persons distinguish. Just like Bhéñma. Bhéñma is stated
here as one of the authority, mahäjanas. But what did he do? He
fought against Kåñëa and pierced with his arrows. You know, in the...
We have stated in the Çrémad-Bhägavatam. Kåñëa became so much
disturbed that... Not disturbed. That is also another... He's pleased.
He became pleased, rather. Being pierced by the arrows of Bhéñma,
He became pleased. That I have described in my translation. So being
pleased, He came before him. He came before him as if angry, but
not... He was so pleased, that "You wanted to break My promise. I
have broken it! Please save Arjuna; that is My request to you.' " He
promised that "Now tomorrow I shall fight in such a way that either
Kåñëa has to break His promise, either, or His most intimate friend,
beloved friend, Arjuna, will be killed." So this person is determining to
kill Kåñëa's friend, most intimate friend, and he's a mahäjana. Just try
to understand. Bhéñma is accepted here as mahäjana, as authority.
And what was his business? He wanted to kill Kåñëa and Arjuna. Just
try to understand. Therefore, we have to follow only the instruction of
mahäjana; otherwise, we'll be bewildered. Vaiñëave kriyä mudrä
vijïeha nä bujhaya [Cc. Madhya 23.39]. We cannot understand what
are the activities of Kåñëa and His devotees. We have to simply
follow their instruction. That's all. The sahajiyäs, they do not follow
the instruction. They imitate only: "Kåñëa has made räsa-lélä; so why
not we also make räsa-lélä?" It is going on, regularly….
So etävatälam agha-nirharaëäya puàsäà saìkértanam [SB 6.3.24]. If
you actually want to become free from the contamination of this
material world, then you should always be engaged in chanting,
saìkértanam. Not only the holy name, but reading the Kåñëa book,
The Nectar of Devotion, Teachings of Lord Caitanya. If you feel
tiredchanting, you read these books. Sometimes there is psychology,
transfer. You are reading some book, you want to read another book.
So we have got so many books. If you feel tired this book, then
transfer your attention to another book, or another book, or chant.
Find out. Simply, not to waste a single moment. Kértanéyaù sadä
hariù [Cc. Ädi 17.31]. Caitanya Mahäprabhu says sadä. Sadä means
always. So we have got materials for engaging ourself always in
Kåñëa consciousness. Not that we have got only this one item. No.
We have got so many items. That is also accepted.
çravaëaà kértanaà viñëoù…
Etävatälam agha-nirharaëäya. Agha means the reaction of sinful
activities. Every one of us, anyone who is in this material world, he is
sinful. Without being sinful, nobody is here in this material world. If
he's not sinful, then he'll be immediately transferred. Yeñäm anta-
gataà päpaà janänäà puëya-karmaëäm. Immediately transferred to
the spiritual world. He has... Just like a person who has finished his
criminal punishment, immediately he is released from the prison.
Similarly, a person who is freed from the resultant action of sinful
activities, he immediately becomes liberated. Therefore anyone who
is in this material world engaged in fruitive activities... Not the
devotees. That is another mistake. The devotees are also here, but
they are always in Vaikuëöha. Brahma-bhüyäya kalpate [Bg. 14.26].
So anyway, the general process is that instead of, I mean to say,
following the religious rituals for diminishing or getting out of the
sinful reaction, one is recommended to accept bhakti-yoga, beginning
with the chanting of the holy name of Kåñëa. That is the conclusion.
SPL SB 6.3.20-23 GOR 71
While chanting the holy name of the Lord, one should be careful to
avoid ten offenses....
There is no way to atone for any of these offenses. It is therefore
recommended that an offender at the feet of the holy name continue
to chant the holy name twenty-four hours a day. Constant chanting of
the holy name will make one free of offenses, and then he will
gradually be elevated to the transcendental platform on which he canchant
the pure holy name and thus become a lover of the Supreme
Personality of Godhead.
It is recommended that even if one commits offenses, one should
continue chanting the holy name. In other words, the chanting of the
holy name makes one offenseless. In the book Näma-kaumudé it is
recommended that if one is an offender at the lotus feet of a
Vaiñëava, he should submit to that Vaiñëava and be excused;
similarly, if one is an offender in chanting the holy name, he should
submit to the holy name and thus be freed from his offenses....
One should be very humble and meek to offer one's desires and chant
prayers composed in glorification of the holy name, such as ayi
mukta-kulair upäsyamänam and nivåtta-tarñair upagéyamänäd [SB
10.1.4]. One should chant such prayers to become free from offenses
at the lotus feet of the holy name. Çrémad-Bhägavatam 7.5.23-24
6.3.25
So Çrédhara Svämé says, "As a physician without knowing the
presence of måta-saïjévané..." In Ayurvedic medicine system there is
a medicine which is called måta-saïjévané. Måta-saïjévané. Måta
means death, and saïjévané means giving life. Even a dead man can
get life by drinking that medicine. It is a strong tonic. It is still used in
Ayurvedic medicine, and some of the biggest manufacturer of
Ayurvedic medicine, they prepare, and it has a good sale. So it may
not be exactly the same måta-saïjévané, but it is very well known. So
Çrédhara Svämé says... Just like one, a person, is suffering from
fever, so according to Ayurvedic medicine, tri-kaöu... Tri means three,
and kaöu means bitter. Tri-kaöu, just like nim, nim fruits, kälamegha
and ciratä. They are prescribed, very bitter to eat. So Çrédhara Svämé
gives this example: "Without knowing that there is a very nice
medicine, måta-saïjévané, they takes so many troublesome
medicines. Similarly, the great stalwart leaders of religious principles,
without knowing this Hare Kåñëa mahä-mantra, they take to so many
troublesome, multiritualistic ceremonies."
Viàçati-prakära-dharma-çästräù. There are twenty kinds of dharma-
çästra composed by Manu, Paräçara and others. They are verydifficult. All
of them are meant for counteracting our sinful life. This,
as we have explained, material life is so arranged that even you do
not like to commit some sin, in course of your life there will be sinful
reaction. Just like we sing the prayers of Viçvanätha Cakravarté,
saàsära-dävänala-léòha-loka **. This world is so situated that there is
a blazing fire always in this material world. Even if you do not want,
still, that fire is there. Nobody wants blazing fire, dävänala. Dävänala
means forest fire. Nobody goes to set fire in the forest, but it takes
place. Similarly, this material world is also like that. Nobody wants,
but still, miserable condition of life come in. Just like in Calcutta,
nobody wanted the Naxalite disturbance, but it has come. There are
so many troubles. And why this happens? Because their unconscious
activities of sinful life... Just like we are walking on the street.
Unconsciously, we are killing so many small ants and insects,
unconsciously. I do not wish to kill, but we are, having situated, we
are, being situated in material condition of life, we are unconsciously
killing so many living entities. Therefore, according to the Vedic rites,
the injunction is that one has to perform yajïas, sacrifices. And
without that sacrifice you'll be liable to be punishment for that
unconscious killing of small animals. As such, those who are actually
fearful of a sinful reaction of life, they perform yajïas. But here it is
said that the mahäjanas, the great leaders of religions, without
knowing his simple method of getting out of sinful life, they take to so
many yajïas prescribed in the Vedas. Präyeëa veda tad idaà na
mahäjano 'yaà devyä vimohita-matir bata mäyayälam: "Practically
they were also bewildered by the influence of mäyä." They do not
know that there is such a medicine. The example is given, måta-
saïjévané. But they take to bitter medical drugs like nim, ciratä and
kälamegha. That is explained by Çrédhara Svämé. …
So being bewildered by the material or external energy, they take to
these gorgeous ceremonies or sacrificial performances. Actually
there is no need. The whole thing is that Çrédhara Svämé is giving
stress very strongly that you can simply chant Hare Kåñëa mantra
without undergoing any ritualistic ceremonies. Actually it is very
difficult to understand. Mädhavendra Puré, our predecessor äcärya,he also
has composed a nice verse. He says, "My dear gäyatré-
mantra, I offer you my respect, but no more I can chant gäyatré-
mantra." In this way... Taking bath early in the morning, that's a good
recommendation for spiritual advancement. But Mädhavendra Puré
said, "Now I am unable to execute this order. Please excuse me." In
this way he has described in many ways. At last, he concludes that "I
shall sit down somewhere underneath a tree and simply remember
Govinda's name. That is sufficient. Yes." He says, "Please excuse me,
please excuse me, please excuse me."
But this Mädhavendra's statement is not for the neophyte devotees.
We should not imitate Mädhavendra Puré. Mädhavendra Puré was
the spiritual master of Éçvara Puré, and Éçvara Puré was the spiritual
master of Caitanya Mahäprabhu. So the position of Mädhavendra
Puré, the position of Haridäsa Öhäkura, they are different from our
position. We should not imitate, that "Because Mädhavendra Puré
gave up everything and simply concentrated his mind in chanting
mahä-mantra, Hare Kåñëa, or Haridäsa Öhäkura, therefore I shall also
do that. I shall not rise early in the morning. I shall not take bath. I
shall not worship the Deity. Simply I shall..." That is not possible. That
is not possible. But actually, if anyone can chant Hare Kåñëa mantra
offenselessly and in devotion and love... There the first thing is love—
not force—love, what is called automatically, spontaneous.
Spontaneous. Just like Rüpa Gosvämé, he said that "How I shall
chant Hare Kåñëa mantra in one tongue? If I had hundreds and
thousands of tongues, then I could chant and relish what is Hare
Kåñëa mantra." That is a different stage. We should not imitate. But
actually this is a fact, that simply by chanting Hare Kåñëa mantra, you
can get relief from all kinds of performances, ritualistic ceremonies.
That is the point stressed by Çrédhara Svämé. SPL SB 6.3.25-26 GOR
71
Sometimes fruitive workers, dry philosophers, nondevotees, mystic
yogés and persons attached to material opulence, women and money
are considered mahäjanas. But Çrémad-Bhägavatam (6.3.25) gives
the following statement about such unauthorized mahäjanas:In this material
world a person may be famous as a karma-véra, a
successful fruitive worker, or he may be very successful in
performing religious duties, or he may be known as a hero in mental
speculation (jïäna-véra), or he may be a very famous renunciant. In
any case, Çrémad-Bhägavatam (3.23.56) gives the following opinion
in this matter.
neha yat karma dharmäya na virägäya kalpate
na tértha-pada-seväyai jévann api måto hi saù
“Anyone whose work is not meant for elevating him to religious life,
anyone whose religious ritualistic performances do not raise him to
renunciation, and anyone situated in renunciation that does not lead
him to devotional service to the Supreme Personality of Godhead
must be considered dead, although he is breathing.” CC Mad. 17.185
To chant the holy name of the Lord, one need not depend upon other
paraphernalia, for one can immediately get all the desired results of
connecting or linking with the Supreme Personality of Godhead. It
may therefore be questioned why there is a necessity for initiation or
further spiritual activities in devotional service for one who engages
in the chanting of the holy name of the Lord. The answer is that
although it is correct that one who fully engages in chanting the holy
name need not depend upon the process of initiation, generally a
devotee is addicted to many abominable material habits due to
material contamination from his previous life. In order to get quick
relief from all these contaminations, it is required that one engage in
the worship of the Lord in the temple. The worship of the Deity in the
temple is essential to reduce one's restlessness due to the
contaminations of conditional life. Thus Närada, in his päïcarätriké
vidhi, and other great sages have sometimes stressed that since
every conditioned soul has a bodily concept of life aimed at sense
enjoyment, to restrict this sense enjoyment the rules and regulations
for worshiping the Deity in the temple are essential. Çréla Rüpa
Gosvämé has described that the holy name of the Lord can be
chanted by liberated souls, but almost all the souls we have to initiate
are conditioned. It is advised that one chant the holy name of theLord
without offenses and according to the regulative principles, yet
due to their past bad habits they violate these rules and regulations.
Thus the regulative principles for worship of the Deity are also
simultaneously essential. Cc Ädi-lélä 7.76
6.3.26
Now Yamaräja is saying that evaà vimåçya sudhiyo bhagavaty
anante. One who is so much attached unto the Supreme Personality
of Godhead that he constantly associates with Him simply by
chanting Hare Kåñëa mantra, or by performing the devotional
service... Yamaräja does not, I mean to say, give only stress on the
Hare Kåñëa mantra. He is giving stress on different process of
devotional service. Bhagavaty anante sarvätmanä vidadhate khalu
bhäva-yogam. Sarvätmanä. Sarvätmanä means "in all respect." And
bhäva-yogam means bhakti-yogam. So if anyone seriously takes to
bhakti-yoga process without any reservation—that means çuddha-
bhakti, unalloyed devotional service, anyäbhiläñitä-çünyaà jïäna-
karmädy-anävåtam [Brs. 1.1.11], as we have explained several times
—then evaà vimåçya sudhiyo bhagavaty anante sarvätmanä... There
is another verse in the Çrémad-Bhägavatam:
devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
[SB 11.5.41]
Sarvätmanä, this word, is very important. The Kåñëa also asks when
He said that "Giving up all other kinds of engagement of religious
process, simply surrender unto Me." That is called sarvätmanä, "with
all heart, with all intention, without any reservation," sarvätmanä, the
exact meaning. Yamaräja says that "One who has taken to devotional
service," sarvätmanä, "very seriously, and without any deviation,"
sarvätmanä vidadhate khalu bhäva-yogam, te me na daëòam arhanti,
"they are not," I mean to say, "within the jurisdiction of my
punishment." It is clearly said, yama-daëòa. Those who are devotees,
they are out of the jurisdiction of ruling of Yamaräja. It is especiallystated
here, te me na daëòam arhanti: "They are not liable for my
punishment. Even they commit some mistake or fall down, or even
they commit a very sinister, sinful activity, still, they are not under my
jurisdiction." Kåñëa also says in the Bhagavad-gétä, api cet
suduräcäro bhajate mäm ananya-bhäk sädhur eva sa mantavyaù [Bg.
9.30]. But this concession... There are many other concessions.
Kåñëa says that "Anyone who is engaged in devotional service, if
unintentionally he commits some mistake and offense, I excuse."
So these are special cases, not that because Kåñëa promises to
excuse... Because Kåñëa says that "Even though he has committed
such sinful activities, still, he's a sädhu," and although Yamaräja says
that "Those who are engaged in devotional service, they are out of my
jurisdiction of punishment," so we should not take advantage of this
concession. That is a great offense, greatest offense. Nämno baläd
yasya hi päpa-buddhiù. These concessions are there for the devotees,
but not for intentional committing sinful activity. If by accident, if by
previous habit, one commits some mistake or falls down, that is
excused. And one should be repentant: "My dear Lord, I have
committed this offense. Please excuse me." And one should fast.
One should be very much repentant. Then Kåñëa is so kind. But he
hasn't got to take to the präyaçcitta or, what is called, atonement
system. A devotee hasn't got to do that. A devotee's sinful activities
is excused, and if he is repentant, then he is again elevated to his
original position. That is the verdict of all çästras.
And here also the Yamaräja says that te me na daëòam arhanty atha
yady améñäà syät pätakaà tad api hanty urugäya-vädaù: "Even if he
has committed some sinful activities, because he is chanting the
glories of the Lord, his sinful activity is not taken into account—
excused." Te deva-siddha-parigéta-pavitra-gäthä ye sädhavaù
samadåço bhagavat-prapannäù. Bhagavat-prapannäù. How Yamaräja
is eulogizing the devotees. Devotee is bhagavat-prapannäù. Bhagavat
means to the Supreme Personality of Godhead. Prapannäù means
fully surrendered. Bhagavat-prapannäù. The same thing is
corroborated here. So just like Kåñëa said, ahaà tväà sarva-päpebhyo
mokñayiñyämi [Bg. 18.66], "I shall protect you from all sinful
reaction,"because there is declaration by the Supreme Personality of
Godhead,
therefore His servant, the executor of the criminal department,
Yamaräja, he also says that te deva-siddha-parigéta-pavitra-gäthä ye
sädhavaù samadåço bhagavat-prapannäù, that "A devotee who has
fully surrendered to the Supreme Personality of Godhead, they are
worshiped by devaloka, siddhaloka." The demigods also, they
worship. They show full respect….
Now, Kåñëa says that kämais tais tair håta-jïänäù prapadyante anya-
devatäù: [Bg. 7.20] "Those who are worshipers of the demigods, they
are bewildered by their lusty desires." And here Yamaräja says that
deva-siddha-parigéta-pavitra-gäthäù: "A devotee is worshiped by the
deväù, demigods." Just try to understand the opposite direction, that
those who are ordinarily enthused by lust and greed, they go to
worship demigods. But if one becomes a devotee of the Lord, the
demigods worship him. That is the prerogative of devotees. Siddha...
Bhäva-yogam. There the bhäva... This word is bhäva-yogam. Bhäva
means ecstasy. Ecstatic yoga, the yoga principle by which one comes
to the ecstasy. Just like sometimes while you are chanting Hare
Kåñëa you come to the ecstatic point. You forget yourself and dance,
forget everything. That is called bhäva-yogam. To the devotee it
appears sometimes. So bhäva-yogam. There are añöa-sättvika-bhäva
—sometimes crying, some stunned, sometimes perspiring. These
things come to the devotee. That is not to be practiced artificially.
When actually one advances in devotional service this bhäva-yoga,
añöa-sättvika-bhäva, vikära, comes into existence. Therefore the
devotional service is known also, bhäva-yogam….
Actually a devotee never commits any sinful activities. They are so
careful, they are so sober, and because they are protected by Kåñëa
they never think of acting anything sinful. But sometimes it happens
because this material world, sometimes we are prone to fall down. A
devotee... Just like Arjuna. He was not willing to kill his kinsmen.
Although he was so much insulted, he was bereft of his kingdom, his
wife was insulted, still, he was thinking that "What is the use of killing
my family members? Let them enjoy the kingdom. I shall better beg
and live." He was thinking in that way because a devotee, yasyästibhaktir
bhagavaty akiïcanä sarvair guëais tatra samäsate suräù [SB
5.18.12]. A devotee, a pure devotee, is naturally qualified with all good
qualities. Automatically it comes as he becomes... Just like as a man
suffering from fever decreases the degree of fever—he becomes
healthy—similarly, with the increase of our degree of devotional
service, naturally all the good qualities that is constitutionally existing
in the pure soul... Pure soul, being part and parcel, it is naturally very
pure. And Vedas says even when the soul is within the material
existence, it is not mixed up. It remains always separate. Just like if
you put a drop of oil in the water it does not mix—although it is in the
water, it does not mix—similarly the spirit soul, part and parcel of God,
Kåñëa, although in the material world, he does not mix. Therefore if
there is a process... Just like you can pick up the spot of oil floating in
the water by some process immediately, similarly, by bhakti-yoga
process, although the spirit soul is floating in this material ocean, he
can be picked up immediately. He can be picked up. And asaìgo 'yaà
puruñaù. The Veda says that "This puruña, the spirit soul, is always
unmixed, unmixed." …
Devotee (2): What is the difference between bhakti-yoga and bhäva-
yoga?
Prabhupäda: Bhäva-yoga... Bhäva-yoga and bhakti-yoga, the same
thing, as Çrédhara Svämé has explained. Bhäva. Bhäva means the
previous state of pure love for God. Tato bhävas tataù... After bhäva,
when we are always absorbed in thought of Kåñëa in ecstasy, that is
the immediate previous stage of love of Godhead, love of Kåñëa. And
bhakti-yoga means to invoke our dormant love for God, the same
thing. Therefore bhäva-yoga and bhakti-yoga—the same thing. And
another name of bhakti-yoga is buddhi-yoga. Actually yoga means
bhakti, but because yoga system has been used in so many other
ways, therefore buddhi-yoga, bhäva-yoga, and bhakti-yoga, these
terms are used. Budhä bhäva-samanvitäù. Without bhäva-yoga,
nobody can worship Kåñëa. That is stated in the Bhagavad-gétä:
ahaà sarvasya prabhavo
mattaù sarvaà pravartate
iti matvä bhajante mäàbudhä bhäva-samanvitäù
[Bg. 10.8]
Bhajante. Bhajante means engaged in devotional service. Why? Now,
budhä bhäva-samanvitäù: "Because he is situated in the bhäva." What
is that bhäva? That bhäva is väsudevaù sarvam iti sa mahätmä
sudurlabhaù [Bg. 7.19]. One who is always absorbed in thought, one
who sees Kåñëa's energy in everything, that is called bhäva. Budhä
bhäva-samanvitäù. How that bhäva comes? When one understands
clearly that Kåñëa is the origin of all creation. Ahaà sarvasya
prabhavo mattaù sarvaà pravartate [Bg. 10.8]: "Everything is
emanating from Me." When one understands this fact in full
knowledge, that is called bhäva. He sees everything. He doesn't see
anything except Kåñëa. Sthävara-jaìgama dekhe nä dekhe tära mürti.
He sees the trees and the animals, or the men, sthävara-jaìgama,
everything he sees, but he does not see the tree, but he sees in that
tree Kåñëa. That is bhäva-yoga. SPL SB 6.3.25-26 GOR 71
Generally, a devotee who is engaged in the nine kinds of devotional
activities is engaged in the process of cleansing all material
contamination from the heart. He puts the Supreme Personality of
Godhead within his heart, and all sinful contaminations are naturally
washed away. Continuous thinking of the Supreme Lord makes him
pure by nature. According to the Vedas, there is a certain regulation
that if one falls down from his exalted position he has to undergo
certain ritualistic processes to purify himself. But here there is no
such condition, because the purifying process is already there in the
heart of the devotee, due to his remembering the Supreme
Personality of Godhead constantly. Therefore, the chanting of Hare
Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare
Räma, Räma Räma, Hare Hare should be continued without
stoppage. This will protect a devotee from all accidental falldowns.
He will thus remain perpetually free from all material contaminations.
BG 9.31p
6.3.27So devotees, they are so exalted that as Kåñëa's activities, pastimes,
are transcendentally relishable, similarly, devotees dealings with the
Personality of Godhead is also relishable. Sometimes we find the
gopés, they accuse Kåñëa, "Ungrateful cheater," and so many things.
Very strong words sometimes gopés use. When Uddhava came, they
immediately accused Uddhava, "Oh, you are coming from Kåñëa? We
know your Kåñëa, how cheater He is. So you must be another
cheater." You see? But these strong words used by the gopés in
connection with Kåñëa, that is, it is stated here, te deva-siddha-
parigéta-pavitra-gäthä. When these words are discussed even in the
society of the demigods and the siddhas...
As Kåñëa's pastimes, Kåñëa's activities, are puëya-çravaëa-
kértanaù... If somebody hears and chants, if he does not understand
even a farthing of it, still, he becomes pious. There is no need of
understanding. Simply that holy sound will make his heart pure.
Pavitra-gäthä. This sound. Just like when kértana is going on, an
animal is standing. He does not understand what is the meaning of
that kértana, but that sound will purify him. There are many insects
within this room, many small creatures, ants, mosquitos, flies. Simply
by hearing this holy name, transcendental vibration, they will be
purified. Pavitra-gäthä. As soon as you discuss dealings of Kåñëa
with the gopés... Because Kåñëa's pastimes means there must be the
other party. And what is that other party? That is devotee. Dealings.
There is a proverb like that. Some foolish persons were speaking that
"This year I have seen many boys were married." What does it mean?
Many boys are married means there must be many girls also.
Otherwise, how he's married? Similarly, Kåñëa's pastimes means
there must be devotees; otherwise, with whom Kåñëa will play?
Kåñëa does not play with any other one unless they are devotees.
Sädhavo hådayaà mahyam. As a devotee is always absorbed in
thought of Kåñëa, similarly, Kåñëa is always absorbed in thought of
His devotees….
Suhådaù sarva-dehinäm, titikñavaù käruëikäù [SB 3.25.21]. These are
the symptoms of sädhavaù, sädhus. The first symptom is titikñavaù,
very tolerant. In any condition they'll go on thinking of Kåñëa, nevermind
what is happening externally. There may be so many dangerous
things coming and going, but they cannot give up thinking of Kåñëa.
Titikñavaù. And käruëikäù. Käruëikäù means very compassionate.
Just like Gosvämés. Nänä-çästra-vicäraëaika-nipuëau sad-dharma-
saàsthäpakau lokänäà hita-käriëau. The devotee's business is he's
always thinking of how to do good to the people in general, how they
will accept Kåñëa consciousness. Simply twenty-four hours thinking,
making plan. Therefore käruëikäù. Although personally they are in so
many inconveniences—tolerating. But that planning, Kåñëa planning,
is going on. Käruëikäù: how the people of the world will be happy.
Titikñavaù käruëikäù. Why they are planning like...? Suhådaù sarva-
dehinäm. They are not selfish, "Now I have become Kåñëa devotee.
That's all right. Let others go to hell." No. They want to see that
everyone becomes a devotee of Kåñëa. Therefore they are real friend.
That is, he is real friend. Lokänäà hita-käriëau.
The Gosvämés, ideal. They left their comfortable position as
ministers, went to Våndävana, and became a mendicant. Kaupéna-
kanthäçritau. Tyaktvä türëam açeña-maëòala-pati-çreëéà sadä
tucchavat. Because they were ministers, their associates, their
friends, their companions were all rich men, aristocratic. Tyaktvä
türëam açeña-maëòala-pati. Maëòala-pati means "great leaders of
aristocratic family." He gave up. Gosvämés, Rüpa Gosvämé,
Sanätana Gosvämé, they gave up this association of big aristocratic
families. Tyaktvä türëam açeña-maëòala-pati-çreëéà sadä tucchavat.
Tucchavat means "There is no necessity. It is most insignificant. We
don't want it." Tyaktvä türëam açeña... Why you are standing? Huh?
Haàsadüta: This just fell off the wall.
Prabhupäda: Tyaktvä türëam açeña-maëòala-pati-çreëéà sadä
tucchavat. Just like you have got a piece of scrap paper, you throw it
away, similarly, they gave up the association of aristocratic families
just like: "Oh, what is this? No need. Throw it away." Tucchavat.
Tyaktvä türëam açeña-maëòala-pati-çreëéà sadä tucchavat bhütvä
déna-gaëeçakau karuëayä kaupéna-kanthäçritau. Being
compassionate with the poor souls. Poor souls... Who are poor
souls? Anyone who is not Kåñëa conscious, he's a poor soul. He maybe
outwardly very rich, but he's a poor soul. Déna-gaëeçakau
karuëayä kaupéna-kanthäçritau. Tyaktvä türëam açeña-maëòala-pati-
çreëéà sadä tucchavat bhütvä déna-gaëeçakau karuëayä kaupéna-
kanthäçritau, gopé-bhäva-rasämåtäbdhi-laharé-kallola-magnau
muhuù. And how they were living? Always thinking of the pastimes of
the gopés with Kåñëa. That was their life substance. How Kåñëa
gopé-jana-vallabha. They are thinking of Kåñëa as gopé-jana-
vallabha. That is Kåñëa's business. Rädhä-mädhava gopé-jana-
vallabha. So how gopé-jana-vallabha was dealing, they were always
thinking. In that ecstasy they were keeping life. Otherwise, they had
no comforts of the body. They gave up everything, living underneath a
tree and became a mendi... Kaupéna-kanthäçritau. Kaupéna means
simply the two pieces of underwear, that's all. No gorgeous clothing,
nothing of the sort. But they were rich in understanding the gopé-jana
-vallabha. They understood what is gopé-jana-vallabha. Gopé-bhäva-
rasa. That is just like ocean. Rasämåtäbdhi. There is a rasa, mellow,
which they were tasting twenty-four hours, and therefore they didn't
care whether they were living underneath a tree or there was no cloth,
no food. That doesn't matter. Gopé-jana-vallabha.
So sädhavaù, they are... Apparently, it appears that they are living in a
very, in a poor condition. But they are very rich. Sädhavaù. Sädhavaù
sädhu-bhüñaëäù. These are the symptoms of sädhu….
So dhérädhéra-jana-priyau. They are priya, dear, both the rascals and
good men because they were distributing Kåñëa consciousness. Just
like Caitanya Mahäprabhu. Caitanya Mahäprabhu, just you saw in
Benares. Not that all the men who joined the procession, they were all
good men. From materialist's point of view... But this Caitanya
Mahäprabhu is so kind, thousand of men joined Caitanya and they
danced. Dhérädhéra. Not that in the crowd only selected devotees
were there. No. Most of them, ninety-nine percent all nondevotees.
Similarly, in your country you have seen. That Caitanya Mahäprabhu
statue attracted so many people in Berkeley.
Dhérädhéra-jana-priyau. So Caitanya Mahäprabhu and His servant,
they are dear both to the sober and rascals. Dhérädhéra-jana-priyau.
Because in their mind there is no such discrimination that "Here is arascal. I
shall not talk to him," or "Here is only good man. I shall talk to
him." No. Nityänanda Prabhu, He first of all selected, "Oh, here is
Jagäi-Mädhäi. All right, first..., My first business is with them," and
delivered them. These are the examples. Sädhu. What is sädhu?
Sädhu is not with a tilaka and in a secluded place chanting and not
coming out and very, imitating Haridäsa Öhäkura. And as soon as the
throat is dry, "Oh, biòi. Give me biòi." You see? These imitations are
going on. You see. Showing just like Haridäsa Öhäkura, but chanting,
chanting, the throat becomes dry, and immediately assistance of
cigarette or biòi is required, or a gäïjä, (laughter) still more. What do
you think, Muktänanda? Is it not? Did you practice this?
Muktänanda: No, I have not... (laughter)
Prabhupäda: Thank you. Therefore you have come to us. Because...
So sädhavaù samadåço bhagavat-prapannäù tän nopasédata. These
are the signs of sädhu. "Don't approach there." Yamaräja says, "Don't
approach there. Be careful. You have no business to go there."
Nopasédata. "Don't approach." Why nopasédata? Harer
gadayäbhiguptän. "You know, Viñëu has got club? Immediately that
club will be used." Just like the Viñëudüta acted in case of Ajämila as
soon as they approached. Therefore warning, "Don't do this again.
One who's a devotee, don't do, don't go there. Otherwise... They are
protected by the club of Viñëu, cakra. Immediately that will be used."
Just see, everything is clearly said.
So simply become Kåñëa devotee, your life is successful. That's all.
You are well protected and you are very recognized. Your qualities,
your everything becomes all transcendental, immediately. It is so
nice. Kåñëa says, sarva-dharmän parityajya mäm [Bg. 18.66]. "I'll give
you." That is... These are things are stated. Tän nopasédata harer
gadayäbhiguptän naiñäà vayaà na ca vayaù prabhaväma daëòe.
"They are not our candidates and neither we have got any power to
punish them. Even he's in wrong, that is not our jurisdiction. That is
Kåñëa's jurisdiction. Kåñëa will see to it what to do, even if he's
wrong." That is called departmental punishment. That is Kåñëa's
departmental punishment. Not outside. "Kåñëa may punish him or
excuse him; that is Kåñëa's business, not ours." Therefore a devoteeknows,
when he's fully surrendered to Kåñëa, if there is some
punishment from the side of Kåñëa, they accept it as mercy of Kåñëa.
Tat te 'nukampäà susamékñamäëaù [SB 10.14.8]. They have the eyes
to see that "This is mercy of Kåñëa. Kåñëa has put me into some
dangerous position. That is Kåñëa's mercy." And actually it is so. By a
little inconvenience, immediately he's rectified.
So Yamaräja says, naiñäà vayaà na ca vayaù prabhaväma daëòe.
Atas tän nopasédata samipan api na gacchat.(?) Çrédhara Svämé
says, "Do not try to go their vicinity even, what to speak of going
directly before them. Where they are sitting, don't go hundreds of
thousands years away's time." Vayaù kälo 'pi na prabhavati. Then the
Yamadütas can say that "We may not go, but the time factor will act
on them." So that is also, "No. There is no question of time factor for
them." Such are the facilities. Now, Yamaräja is a mahäjana. We have
to take his statement, how devotees are stated. Kåñëa says
summarily that "I'll give you protection." And how they are protected
you have to learn from the mahäjana. Mahäjano yena gataù sa
panthäù [Cc. Madhya 17.186]. Then next question will be: "Then what
is our business? Where to go? Suppose they're all devotee?"
Sometimes a rascal question is there, that "If everyone becomes
devotee, how this world will go on?" That is their concern. If everyone
becomes honest, how the prison house will go on? What is the use of
prison house? If it is closed, that is good. Similarly, if the whole world
becomes devotee and the business of the material world is closed for
good, that is very good. But that will not happen. That is not possible.
SPL SB 6.3.27-28 GOR 71
6.3.28
So Yamaräja says, tän änayadhvam. "You simply approach to
persons who are averse to the lotus feet of Mukunda, Kåñëa. One
who does not relish the honey in the lotus feet..." Because in the lotus
there is honey. So devotees, they take the honey at the lotus feet of
Kåñëa... But how? What they are tasting? They are tasting:
niñkiïcanaiù paramahaàsa-kulair asaìgair juñöäd gåhe niraya-
vartmani baddha-tåñëän. Those who are not associating with puredevotees,
niñkiïcanaiù. One who has no other business than to taste
the honey at the lotus feet of Kåñëa... The persons who are not
associating, that means those who are not becoming life members of
Kåñëa conscious movement. (chuckles) Yamaräja is advising, "Go
there." (laughter) "Go there." Why? Why? Juñöäd gåhe niraya-vartmani
baddha-tåñëän. They are staying at home, which is the path to hell,
and they are absorbed in unlimited desires. Gåhe. Gåhe. Gåhe means
staying at home, not going out for canvassing for Kåñëa. Gåhe niraya-
vartmani. What is this gåhe? Niraya means hell, and vartmani means
path. Gåhe means "the path of going to hell." That was also advised
by Prahläda Mahäräja. Gåham andha-küpam. Tyaktvä gåham andha-
küpam. Andha-küpam means blind well. I saw one blind well in Ascot
when I was at... What is his name?
Haàsadüta: John Lennon.
Prabhupäda: John Lennon's house. There was a blind pit, and it was
covered with grass, and somebody fell. So this gåham andha-küpam,
this family life is sometimes... Unless there is Kåñëa, the family life...
Without Kåñëa, without Kåñëa consciousness, family life is just like a
blind well covered with grass. As soon as you go, and fall down.
Prahläda Mahäräja recommended that one should give up this blind
well and go to the open forest. So here also it is said, gåhe niraya-
vartmani baddha-tåñëän. And why they are staying in that blind well?
Baddha-tåñëän, conditioned by material desires. That's all. Thinking
that "I am in family. My..., they are friends, they are countrymen, they
are my children, and they'll give me protection. What this Kåñëa
consciousness movement will give us protection? They have no
money. They are begging. So how they can?" No. That is their idea,
that "This, my family affairs, a nice situation, that will give me
protection." But that is wrong. Teñäà pramatto nidhanaà paçyann api
na paçyati….
They think that "This atmosphere will give me protection," without
seeing that they'll be all destroyed by the laws of nature. So Yamaräja
says, "Those who are under this conception, that 'This secure home
life will give me protection...,' " but that is not the fact. Such security
means security for gliding down to hell. That's all. Juñöäd gåheniraya-
vartmani baddha-tåñëän….
Asat means duñöän, rogues. Asato duñöän tan eva aha mukunda
pädäravindayoù.(?) How one can distinguish that he's a rogue? That's
what I say, that rogue you can understand immediately: who is not
Kåñëa conscious. He's a rogue. So tän eväha mukunda-
pädäravindayo marakanda-rüpa-rasaà tasmäd vimukhän. Those who
are averse to taste the honey in Kåñëa consciousness, they are
rogues. They are rogues. And the Yamaräja is advising, "Go there.
Bring them here, and I shall chastise them nicely." That is Yamaräja….
We should not transfer our service to somebody. The more we serve,
the more we understand Kåñëa. We should follow this principle.
Sevonmukhe hi... The only means of understanding Kåñëa is service.
There is no other means. [break]
Devotee: Some day one person will do the floor, and the next day
another person? Is that all right?
Prabhupäda: If one man can continue, that's nice. Why should we try
for another man?
Devotee: I was thinking that everybody could have an opportunity that
way.
Prabhupäda: Well, that is very doubtful. (chuckles) The opportunity is
neglected. That attitude, it is accepted that "Here is an opportunity,"
that is very nice. But sometimes we try to transfer the opportunity,
being compassionate with another devotee. (laughter) Himävaté?
(chuckles) Devotees are very compassionate. (laughs) Käruëikäù.
"Please you take this service, and other service, I may take prasädam.
(laughter) That I cannot neglect." And Kåñëa is so kind, any service
you do, still you are accepted. Either you take this service or that
service, still you are accepted. SPL SB 6.3.27-28 GOR 71
6.3.29
In the Bhägavata-mähätmya of the Padma Puräëa, Uttara-khaëòa,
Chapter 63, it is stated: “The topics of the Supreme Lord are realized
by discussing Çrémad Bhägavatam. One can understand the purport
of the Vedas from every line of every çloka.” There are many other
similar statements in the various Vaiñëava Puräëas.The result of
disregarding Çrémad Bhägavatam is described in the
Hari-bhakti-viläsa (10.2.77) as follows: “In this age of Kali, one who
considers Çrémad Bhägavatam more dear than his own life will never
suffer the punishment of Yamaräja, even for a hundred kalpas.” Also
in Hari-bhakti-viläsa (10.2.81) it is stated: “The wretched person who
does not appreciate the study of Çrémad Bhägavatam and who
hinders others in its study causes a hundred generations of family
members to go to hell.” In the Padma Puräëa, Uttara-khaëòa, Chapter
63, it is stated: “One continues to wander in the cycle of birth and
death as long as he does not for even a moment hear the Çrémad
Bhägavatam, which was recited by Çukadeva Gosvämé. A person
who does not hear anything from the Çrémad Bhägavatam
throughout his entire life is no better than a caëòäla or an ass. The
result of his birth was only his mother’s delivery pains. Indra, the king
of the demigods in heaven, declares that the sinful man who never
hears the topics of Bhägavatam is simply a burden to the earth, and
although living, he is actually dead.” CB Adi 1.39
Although a Vaiñëava's happiness and distress are felt as pleasure
and pain, just like ordinary karmic reactions, they are different in a
significant sense. Material happiness and distress, arising from
karma, leave a subtle residue—the seed of future entanglement. Such
enjoyment and suffering tend toward degradation and increase the
danger of falling into hellish oblivion. Happiness and distress
generated from the Supreme Lord's desires, however, leave no trace
after their immediate purpose has been served. Moreover, the
Vaiñëava who enjoys such reciprocation with the Lord is in no danger
of falling down into nescience. SB 10.88.8p
6.3.31
The Lord's holy name is called çravaëa-maìgala. This means that one
receives everything auspicious simply by hearing the holy name. In
another place in Çrémad-Bhägavatam, His holy name is described as
puëya-çravaëa-kértana. It is a pious act simply to chant and hear all
about the Lord. Çrémad-Bhägavatam 2.7.15[The representative of the
Orissan government, the mahä-pätra,
thinking to himself!: "It must be Çré Caitanya Mahäprabhu Himself
who has changed the Muhammadan's mind. Due to His presence and
even due to His remembrance, the world is liberated."
[The mahä-pätra to Lord Caitanya]: "Simply by hearing Your holy
name, a caëòäla, lowest of men, can be purified."
One can be delivered from material existence simply by remembering
Çré Caitanya Mahäprabhu's holy name or by visiting Him. This Kåñëa
consciousness movement is being spread throughout the world, but
not even one yavana or mleccha addicted to drinking could have
changed and accepted Kåñëa consciousness without Çré Caitanya
Mahäprabhu's grace. People are often astonished to see many
thousands of Westerners converted to Vaiñëavism. Generally
Westerners are addicted to meat-eating, drinking, gambling and illicit
sex; therefore their taking up Kåñëa consciousness is astonishing. In
India, especially, there is much astonishment at this. The answer,
however, is given here: darçana-smaraëe yäìra jagat tärila. This
change is made possible simply by the remembrance of Çré Caitanya
Mahäprabhu. The Western devotees are very sincerely chanting the
holy names of Çré Caitanya Mahäprabhu and His associates: çré-
kåñëa-caitanya prabhu-nityänanda çré-advaita gadädhara çréväsädi-
gaura-bhakta-vånda. By the mercy of Çré Caitanya Mahäprabhu and
His associates, people are being purified and their consciousness
directed from mäyä to Kåñëa. Cc Madhya-lélä 16.175-184
Along with the devotees from Bengal came a gentleman named
Kälédäsa. He never uttered anything but the holy name of Kåñëa.
Kälédäsa was a very advanced devotee, yet he was simple and
liberal. He would chant the holy name of Kåñëa while performing all
his ordinary dealings. When he used to throw dice in jest, he would
throw the dice while chanting Hare Kåñëa.
In this connection Çréla Bhaktisiddhänta Sarasvaté Öhäkura warns
the men of this age not to imitate the jesting of a mahä-bhägavata
like Kälédäsa. If someone imitates him by playing with dice orgambling
while chanting the Hare Kåñëa mahä-mantra, he will certainly become a
victim of offenses unto the holy name. As it is said, hari-näma-bale päpe
pravåtti: one must not commit sinful activities on the strength of chanting
the Hare Kåñëa mantra. Playing with dice is certainly gambling, but it is
clearly said here that Kälédäsa did this only in jest. A mahä-bhägavata can
do anything, but he never forgets the basic principles. Therefore it is said,
vaiñëavera kriyä-mudrä vijïeha nä bujhaya: [Cc. Madhya 23.39] "No one
can understand the activities of a pure devotee." We should not imitate
Kälédäsa. Cc Antya-lélä 16.5-7
6.3.35 bhave bhave yathä bhaktiù pädayos tava jäyate tathä kuruñva deveça
näthas tvaà no yataù prabho O Lord of lords, O master, please grant us pure
devotional service at Your lotus feet, life after life. SB 12.13.22
näma-saìkértanaà yasya sarva-päpa praëäçanam praëämo duùkha-çamanas
taà namämi harià param I offer my respectful obeisances unto the Supreme
Lord, Hari, the congregational chanting of whose holy names destroys all
sinful reactions, and the offering of obeisances unto whom relieves all
material suffering. SB 12.13.23

Notes 6.4
BJD—Introd: So much of 4th canto was about sons of M Uttanapada
because Maitreya was describing the secondary creation. Visarga In
pursuance of this the descendents of Sv Manu were described sankhya and
creation described to Devahuti . In 5th Canto Priyavrata and his descendents
were described. In 4th chap of this 6th canto the theme changes. Reads v 1
In beginning of 4th Canto it is recounted about Daksa Yajna. Daksa was a
proud progenitor. He had married one of the daughters of Sv Manu. Now it
will be described how Daksa again takes birth after having had a goat’s head
and died. The Pracetas, at end of 4th Canto, when they came out of the
water, they achieved the benediction of having a wife and then their son was
Daksa. Now this is going to be described.
6.4.1-2 You have described the creation in Third Canto. I wish to hear about
visarga more elaborately.
6.4.3 SG praised MP’s Q and replied.
6.4.4 Çukadeva Gosvämé said: When the ten sons of Präcénabarhi emerged
from the waters, in which they were performing austerities, they saw that the
entire surface of the world was covered by trees.
See purport, para 2: When the government neglects agriculture, which is
necessary for the production of food, the land becomes covered with
unnecessary trees. Of course, many trees are useful because they produce
fruits and flowers, but many other trees are unnecessary. They could be used
as fuel and the land cleared and used for agriculture. When the government
is negligent, less grain is produced. As stated in Bhagavad-gétä (18.44),
kåñi-go-rakñya-väëijyaà vaiçya-karma svabhäva jam: the proper
engagements for
vaiçyas, according to their nature, are to farm and to protect cows.
The duty of the government and the kñatriyas is to see that the
members of the third class, the vaiçyas, who are neither brähmaëas
nor kñatriyas, are thus properly engaged. Kñatriyas are meant to
protect human beings, whereas vaiçyas are meant to protect useful
animals, especially cows.
Notes: Now we’re going back to the dynasty of Uttanapada.
6.4.5
Because of having undergone long austerities in the water, the
Pracetäs were very angry at the trees. Desiring to burn them to ashes,
they generated wind and fire from their mouths.
tapo-dépita-manyavaù
Make FC.
See purport, whole: Here the word tapo-dépita-manyavaù indicates
that persons who have undergone severe austerity (tapasya) are
endowed with great mystic power, as evinced by the Pracetäs, who
created fire and wind from their mouths. Although devotees undergo
severe tapasya, however, they are vimanyavaù, sädhavaù, which
means that they are never angry. They are always decorated with
good qualities. Bhägavatam (3.25.21) states:
titikñavaù käruëikäù
suhådaù sarva-dehinäm
ajäta-çatravaù çäntäù
sädhavaù sädhu-bhüñaëäù
A sädhu, a devotee, is never angry. Actually the real feature of
devotees who undergo tapasya, austerity, is forgiveness. Although a
Vaiñëava has sufficient power in tapasya, he does not become angry
when put into difficulty. If one undergoes tapasya but does not
become a Vaiñëava, however, one does not develop good qualities.
For example, Hiraëyakaçipu and Rävaëa also performed greatausterities, but
they did so to demonstrate their demoniac
tendencies. Vaiñëavas must meet many opponents while preaching
the glories of the Lord, but Çré Caitanya Mahäprabhu recommends
that they not become angry while preaching. Lord Caitanya
Mahäprabhu has given this formula: tåëäd api sunécena taror api
sahiñëunä/ amäninä mänadena kértanéyaù sadä hariù [Cc. Ädi
17.31]. "One should chant the holy name of the Lord in a humble state
of mind, thinking oneself lower than the straw in the street; one
should be more tolerant than a tree, devoid of all sense of false
prestige and should be ready to offer all respect to others. In such a
state of mind one can chant the holy name of the Lord constantly."
Those engaged in preaching the glories of the Lord should be
humbler than grass and more tolerant than a tree; then they can
preach the glories of the Lord without difficulty.
BJD-- Surrendering to K may put one externally in a very frightening
situation e.g. MP was cursed to die in 7 days.
Devotee accepts whatever K gives him. It is all K’s mercy. A devotee
does not become angry. Being tolerant and humble makes ones mind
peaceful and therefore it is easier to chant. Tat te
nukampam….Devotee takes shelter of K if some reverse occurs.
Serious japa. Therefore LCMP says trnadapisunicena.
6.4.6
My dear King Parékñit, when Soma, the king of the trees and
predominating deity of the moon, saw the fire and wind burning all
the trees to ashes, he felt great sympathy because he is the
maintainer of all herbs and trees. To appease the anger of the
Pracetäs, Soma spoke as follows.
See SB 4.30.46-48.
See purport, whole: It is understood from this verse that the
predominating deity of the moon is the maintainer of all the trees and
plants throughout the universe. It is due to the moonshine that treesand
plants grow very luxuriantly. Therefore how can we accept the so
-called scientists whose moon expeditions have informed us that
there are no trees or vegetation on the moon? Çréla Viçvanätha
Cakravarté Öhäkura says, somo våkñädhiñöhätä sa eva våkñäëäà
räjä: Soma, the predominating deity of the moon, is the king of all
vegetation. How can we believe that the maintainer of vegetation has
no vegetation on his own planet?
6.4.7
O greatly fortunate ones, you should not kill these poor trees by
burning them to ashes. Your duty is to wish the citizens [prajäs] all
prosperity and to act as their protectors.
See purport, whole: It is indicated herein that the government or king
has the duty of protecting not only the human beings, but all other
living entities, including animals, trees and plants. No living entity
should be killed unnecessarily.
Make FC arguments of Soma.
6.4.8
The Supreme Personality of Godhead, Çré Hari, is the master of all
living entities, including all the prajäpatis, such as Lord Brahmä.
Because He is the all-pervading and indestructible master, He has
created all these trees and vegetables as eatables for other living
entities.
See purport, whole: Soma, the predominating deity of the moon,
reminded the Pracetäs that this vegetation had been created by the
Lord of lords to provide food for everyone. If the Pracetäs tried to kill
them off, their own subjects would also suffer, for trees are also
required for food.
6.4.9
annaà caräëäm acarähy apadaù päda-cäriëäm
ahastä hasta-yuktänäà
dvi-padäà ca catuñ-padaù
By nature's arrangement, fruits and flowers are considered the food
of insects and birds; grass and other legless living entities are meant
to be the food of four-legged animals like cows and buffalo; animals
that cannot use their front legs as hands are meant to be the food of
animals like tigers, which have claws; and four-legged animals like
deer and goats, as well as food grains, are meant to be the food of
human beings.
See purport, five lines down: Generally the men of the higher classes
of society—the brähmaëas, kñatriyas and vaiçyas—do not eat meat.
Sometimes kñatriyas go to the forest to kill animals like deer because
they have to learn the art of killing, and sometimes they eat the
animals also. Çüdras, too, eat animals such as goats. Cows, however,
are never meant to be killed or eaten by human beings.
6.4.10
O pure-hearted ones, your father, Präcénabarhi, and the Supreme
Personality of Godhead have ordered you to generate population.
Therefore how can you burn to ashes these trees and herbs, which
are needed for the maintenance of your subjects and descendants?
6.4.11
The path of goodness traversed by your father, grandfather and great-
grandfathers is that of maintaining the subjects [prajäs], including the
men, animals and trees. That is the path you should follow.
Unnecessary anger is contrary to your duty. Therefore I request you
to control your anger.
See purport, four lines down: The word prajä refers to one who has
taken birth within the jurisdiction of the government. The exalted
royal families were conscious that all living beings, whether human,
animal or lower than animal, should be given protection. The
moderndemocratic system cannot be exalted in this way because the leaders
elected strive only for power and have no sense of responsibility. In a
monarchy, a king with a prestigious position follows the great deeds
of his forefathers. Thus Soma, the king of the moon, here reminds the
Pracetäs about the glories of their father, grandfather and great-
grandfathers.
6.4.12
As the father and mother are the friends and maintainers of their
children, as the eyelid is the protector of the eye, as the husband is
the maintainer and protector of a woman, as the householder is the
maintainer and protector of beggars, and as the learned is the friend
of the ignorant, so the king is the protector and giver of life to all his
subjects. The trees are also subjects of the king. Therefore they
should be given protection.
See purport, beginning: By the supreme will of the Personality of
Godhead, there are various protectors and maintainers for helpless
living entities. The trees are also considered prajäs, subjects of the
king, and therefore the duty of the monarch is to protect even the
trees, not to speak of others. The king is duty-bound to protect the
living entities in his kingdom.
6.4.13
By the supreme will of the Personality of Godhead, there are various
protectors and maintainers for helpless living entities. The trees are
also considered prajäs, subjects of the king, and therefore the duty of
the monarch is to protect even the trees, not to speak of others. The
king is duty-bound to protect the living entities in his kingdom.
See purport, whole: As stated in Bhagavad-gétä and confirmed by all
the Vedic scriptures, éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati:
[Bg. 18.61] the Supersoul is situated within everyone's heart.
Therefore, since everyone's body is the residence of the Supreme
Lord, one should not destroy the body because of unnecessary envy.That
will dissatisfy the Supersoul. Soma told the Pracetäs that
because they had tried to satisfy the Supersoul, now they should not
displease Him.
BJd-- Soma is speaking to Pracetas. Soma is also deity of the moon
as well as trees and plants. Deity of moon - mind is pacifying the 10P.
Coolness of moon can pacify anger.
The Lord has created trees and some liv ents are dependent on those
trees. You will be the kings and so you should consider the welfare of
all these liv ents. Burning up the trees is too extreme. The trees are
also your citizens.
The food chain in described in v 9. Environmentalist speech - don’t
break the food chain. Meat eating is allowed for lower class humans
in a regulated way.
Soma refers to their dynasty to try to sober them.
If one wants to be KC one must always respect other liv ents. K is in
everyone’s heart.
What does it mean that as if the anger falls from the sky? It appears
suddenly and unexpectedly. Temporary insanity of anger.
6.4.14
One who inquires into self-realization and thus subdues his powerful
anger—which awakens suddenly in the body as if falling from the sky
—transcends the influence of the modes of material nature.
See purport, beginning: When one becomes angry, he forgets himself
and his situation, but if one is able to consider his situation by
knowledge, one transcends the influence of the modes of material
nature. One is always a servant of lusty desires, anger, greed, illusion,
envy and so forth, but if one obtains sufficient strength in spiritual
advancement, one can control them. One who obtains such control
will always be transcendentally situated, untouched by the modes of
material nature. This is only possible when one fully engages in the
service of the Lord.See BR p. 42-3, six waves, six enemies. See FC for SB
5.11.15.
6.4.15
There is no need to burn these poor trees any longer. Let whatever
trees still remain be happy. Indeed, you should also be happy. Now,
here is a beautiful, well-qualified girl named Märiñä, who was raised
by the trees as their daughter. You may accept this beautiful girl as
your wife.
BJD-- Don’t identify with the mind. Mind goes thru so many moods
but don’t identify with it. Identify with the soul. The mind is an overlay
on the soul. Only possible to detach from the mind by ds. Bg 14.26
KC is an opportunity to engage in ds. It is not automatic that one
transcends mmn. One must do ds.
Reads section of vv 44 - 50 from last chap of 4th canto.
Daughter of the trees was not a seedling but a human child. Daughter
of the trees was actually the daughter of the predominating deity of
the trees. This makes things clearer.
6.4.16
Çukadeva Gosvämé continued: My dear King, after thus pacifying the
Pracetäs, Soma, the king of the moon, gave them the beautiful girl
born of Pramlocä Apsarä. The Pracetäs all received Pramlocä's
daughter, who had high, very beautiful hips, and married her
according to the religious system.
6.4.17
In the womb of that girl the Pracetäs all begot a son named Dakña,
who filled the three worlds with living entities.
See purport, whole: Dakña was first born during the reign of
Sväyambhuva Manu, but because of offending Lord Çiva he was
punished by having the head of a goat substituted for his own head.
Thus insulted, he had to give up that body, and in the sixth
manvantara, called the Cäkñuña manvantara, he was born of thewomb of
Märiñä as Dakña. In this connection Çréla Viçvanätha
Cakravarté Öhäkura quotes this verse:
cäkñuñe tv antare präpte
präk-sarge käla-vidrute
yaù sasarja prajä iñöäù
sa dakño daiva-coditaù
"His previous body had been destroyed, but he, the same Dakña,
inspired by the supreme will, created all the desired living entities in
the Cäkñuña manvantara." (SB 4.30.49) Thus Dakña regained his
previous opulence and again begot thousands and millions of
children to fill the three worlds.
6.4.18
Çukadeva Gosvämé continued: Please hear from me with great
attention how Prajäpati Dakña, who was very affectionate to his
daughters, created different types of living entities through his semen
and through his mind.
6.4.19
With his mind, Prajäpati Dakña first created all kinds of demigods,
demons, human beings, birds, beasts, aquatics and so on.
6.4.20
But when Prajäpati Dakña saw that he was not properly generating all
kinds of living entities, he approached a mountain near the Vindhya
mountain range, and there he executed very difficult austerities.
6.4.21
Near that mountain was a very holy place named Aghamarñaëa.
There Prajäpati Dakña executed ritualistic ceremonies and satisfied
the Supreme Personality of Godhead, Hari, by engaging in great
austerities to please Him.
6.4.22My dear King, I shall fully explain to you the Haàsa-guhya prayers,
which were offered to the Supreme Personality of Godhead by Dakña,
and I shall explain how the Lord was pleased with him for those
prayers.
PURPORT
It is to be understood that the Haàsa-guhya prayers were not
composed by Dakña, but were existing in the Vedic literature.
BJD-- Says how he was interested in that the cure for anger is
knowledge. Highest knowledge is ds. Anger is born of passion .
Passion means we desire things but because things are external to
the real person, the soul, there is anger from lack of satisfaction and
then more illusion.
BJD—Introd: Daksa’s job or service was to populate the universe. So
in order to do that he did austerities. He recited prayers. Hamsa
means swan and guhya means secret. The Lord was pleased by the
prayers of Daksa and appeared to him.
Vv 23 - 29 are a description of the Lord. So many ways to describe
the Lord. Ananta has been describing for a long long time and hasn’t
neared the end. How can we describe the Lord with our limited
facility? We cannot understand the Lord - it is impossible - He is
unlimited. He is beyond our ability to describe and glorify.
Reads v 1 K has unlimited capacity for fulfilling His own desires. It is
this that conditioned souls would like but if they had that ability it
would create so much conflict.
Recalls an Indian yogi in Hong Kong who claimed to be God but had
to go to the hospital with toothache.
Also someone once threw a pie in his face - so obviously he was not
SPG . One has to understand the qualities of God and then one
realizes one is not God. K is beyond everything created so how can
we understand Him if we are within matter? K doesn’t need anyone or
anything.
One may ask ’Who caused God’ . SP said, in answer to this, that if one
understands what God is then one would know the answer - God isthe cause
of all causes - that is the definition of God.
6.4.23
çré-prajäpatir uväca
namaù paräyävitathänubhütaye
guëa-trayäbhäsa-nimitta-bandhave
adåñöa-dhämne guëa-tattva-buddhibhir
nivåtta-mänäya dadhe svayambhuve
Prajäpati Dakña said: The Supreme Personality of Godhead is
transcendental to the illusory energy and the physical categories it
produces. He possesses the potency for unfailing knowledge and
supreme willpower, and He is the controller of the living entities and
the illusory energy. The conditioned souls who have accepted this
material manifestation as everything cannot see Him, for He is above
the evidence of experimental knowledge. Self-evident and self-
sufficient, He is not caused by any superior cause. Let me offer my
respectful obeisances unto Him.
See purport, from quote: panthäs tu koöi-çata-vatsara-saàpragamyo
väyor athäpi manaso muni-puìgavänäm
so 'py asti yat-prapada-sémny avicintya-tattve
govindam ädi-puruñaà tam ahaà bhajämi
The conditioned souls may try to understand the Supreme
Personality of Godhead for many billions of years through their
mental speculative processes, traveling at the speed of the mind or
the wind, but still the Absolute Truth will remain inconceivable to
them because a materialistic person cannot measure the length and
breadth of the Supreme Personality of Godhead's unlimited
existence. If the Absolute Truth is beyond measurement, one may
ask, how can one realize Him? The answer is given here by the word
svayambhuve: one may understand Him or not, but nevertheless He
is existing in His own spiritual potency.
BJd-- Reads v 24 natural tendency of liv ent is to offer obeisances to
God when we see something of His greatness. We get lost in our ‘me,me,
me, me, me,’ thoughts because we have lost the correct
perspective of who we are in respect to God. We can’t understand
how K is controlling us even tho He is so close to us.
6.4.24
As the sense objects [form, taste, touch, smell and sound] cannot
understand how the senses perceive them, so the conditioned soul,
although residing in his body along with the Supersoul, cannot
understand how the supreme spiritual person, the master of the
material creation, directs his senses. Let me offer my respectful
obeisances unto that Supreme Person, who is the supreme controller.
BJD-- We are locked in matter and therefore cannot see Him.
6.4.25
Because they are only matter, the body, the life airs, the external and
internal senses, the five gross elements and the subtle sense objects
[form, taste, smell, sound and touch] cannot know their own nature,
the nature of the other senses or the nature of their controllers. But
the living being, because of his spiritual nature, can know his body,
the life airs, the senses, the elements and the sense objects, and he
can also know the three qualities that form their roots. Nevertheless,
although the living being is completely aware of them, he is unable to
see the Supreme Being, who is omniscient and unlimited. I therefore
offer my respectful obeisances unto Him.
BJd-- One could say that analogy in v 24 is not good because sense
objects are not conscious. This is answered in this v 25. Next
question is ’how can one know God?’
See purport, whole: Material scientists can make an analytical study
of the physical elements, the body, the senses, the sense objects and
even the air that controls the vital force, but still they cannot
understand that above all these is the real spirit soul. In other words,
the living entity, because of his being a spirit soul, can understand allthe
material objects, or, when self-realized, he can understand the
Paramätmä, upon whom yogés meditate. Nevertheless, the living
being, even if advanced, cannot understand the Supreme Being, the
Personality of Godhead, for He is ananta, unlimited, in all six
opulences.
6.4.26
When one's consciousness is completely purified of the
contamination of material existence, gross and subtle, without being
agitated as in the working and dreaming states, and when the mind is
not dissolved as in suñupti, deep sleep, one comes to the platform of
trance. Then one's material vision and the memories of the mind,
which manifests names and forms, are vanquished. Only in such a
trance is the Supreme Personality of Godhead revealed. Thus let us
offer our respectful obeisances unto the Supreme Personality of
Godhead, who is seen in that uncontaminated, transcendental state.
See purport, whole: There are two stages of God realization. One is
called sujïeyam, or very easily understood (generally by mental
speculation), and the other is called durjïeyam, understood only with
difficulty. Paramätmä realization and Brahman realization are
considered sujïeyam, but realization of the Supreme Personality of
Godhead is durjïeyam. As described here, one attains the ultimate
realization of the Personality of Godhead when one gives up the
activities of the mind—thinking, feeling and willing—or, in other words,
when mental speculation stops. This transcendental realization is
above susupti, deep sleep. In our gross conditional stage we perceive
things through material experience and remembrance, and in the
subtle stage we perceive the world in dreams. The process of vision
also involves remembrance and also exists in a subtle form. Above
gross experience and dreams is susupti, deep sleep, and when one
comes to the completely spiritual platform, transcending deep sleep,
he attains trance, viçuddha-sattva, or vasudeva-sattva, in which the
Personality of Godhead is revealed.Ataù çré-kåñëa-nämädi na bhaved
grähyam indriyaiù: [Cc. Madhya
17.136] as long as one is situated in duality, on the sensual platform,
gross or subtle, realization of the original Personality of Godhead is
impossible. Sevonmukhe hi jihvädau svayam eva sphuraty adaù: but
when one engages his senses in the service of the Lord—specifically,
when one engages the tongue in chanting the Hare Kåñëa mantra
and tasting only Kåñëa prasäda with a spirit of service—the Supreme
Personality of Godhead is revealed. This is indicated in this verse by
the word çuci-sadmane. Çuci means purified. By the spirit of
rendering service with one's senses, one's entire existence becomes
çuci-sadma, the platform of uncontaminated purity. Dakña therefore
offers his respectful obeisances unto the Supreme Personality of
Godhead, who is revealed on the platform of çuci-sadma. In this
regard Çréla Viçvanätha Cakravarté Öhäkura quotes the following
prayer by Lord Brahmä from the Çrémad-Bhägavatam (10.14.6):
tathäpi bhüman mahimäguëasya te viboddhum arhaty amaläntar-
ätmabhiù. "One whose heart has become completely purified, my
Lord, can understand the transcendental qualities of Your Lordship
and can understand the greatness of Your activities."
Make FC. Suci sadmane.
BJd-- When contamination is removed one can perceive God.
An impersonalist tries to dissolve the mind as in the deep sleep
situation. No nasty experiences as one has when awake or dreaming
- the mind is dissolved and at the cost of one’s identity one has no
anxiety.
But Vaisnava tries to spiritualize the mind. Thinks of K.
Reads purp to v 26 from ‘atah sri krsna namadi’ comments on how
we don’t always think of K when one accept prasadam. We should
have the mood of service. Respect and honor prasadam - ’this is K’
Talks about Antya lila where LCMP tastes prasadam - the taste is
way beyond the combination of the material ingredients. One must
have the spirit of service. Consciousness to please K . Let me satisfy
K with my work.6.4.27-28
Just as great learned brähmaëas who are expert in performing
ritualistic ceremonies and sacrifices can extract the fire dormant
within wooden fuel by chanting the fifteen Sämidhené mantras, thus
proving the efficacy of the Vedic mantras, so those who are actually
advanced in consciousness—in other words, those who are Kåñëa
conscious—can find the Supersoul, who by His own spiritual potency
is situated within the heart. The heart is covered by the three modes
of material nature and the nine material elements, etc.
Great yogés meditate upon the Lord, who is situated as the
Supersoul, Paramätmä, within the core of the heart. May that
Supersoul be pleased with me. The Supersoul is realized when one is
eager for liberation from the unlimited varieties of material life. One
actually attains such liberation when he engages in the
transcendental loving service of the Lord and realizes the Lord
because of his attitude of service. The Lord may be addressed by
various spiritual names, which are inconceivable to the material
senses. When will that Supreme Personality of Godhead be pleased
with me?
BJd--Strange how K is everywhere and we don’t see Him anywhere.
Water, water everywhere but not a drop to drink. Brahmanas can get
fire out of wood - yogi can see Lord in the heart
One must be beyond any kind of material desire. Not attracted to
anything that the mat wld has to offer.
Materialists cannot conceive of the sp potency of the Lord’s name.
Abhinnatvam nami naminoh
See purport, para 5 to end: Thus although the subject matter is
durvijïeyam, extremely difficult to understand, it becomes easy if one
follows the prescribed method. Coming in touch with the Supreme
Personality of Godhead is possible through pure devotional service,
which begins with çravaëaà kértanaà viñëoù [SB 7.5.23]. In this
regard, Çréla Viçvanätha Cakravarté Öhäkura quotes a verse from
Çrémad-Bhägavatam (2.8.5): praviñöaù karëa-randhreëa svänäàbhäva-
saroruham. The process of hearing and chanting enters the
core of the heart, and in this way one becomes a pure devotee. By
continuing this process, one comes to the stage of transcendental
love, and then he appreciates the transcendental name, form,
qualities and pastimes of the Supreme Personality of Godhead. In
other words, a pure devotee, by devotional service, is able to see the
Supreme Personality of Godhead despite many material
impediments, which are all various energies of the Supreme
Personality of Godhead. Easily making his way through these
impediments, a devotee comes directly in contact with the Supreme
Personality of Godhead. After all, the material impediments described
in these verses are but various energies of the Lord. When a devotee
is eager to see the Supreme Personality of Godhead, he prays to the
Lord:
ayi nanda-tanuja kiìkaraà
patitaà mäà viñame bhavämbudhau
kåpayä tava päda-paìkaja-
sthita-dhülé-sadåçaà vicintaya
[Cc. Antya 20.32, Çikñäñöaka 5]
"O son of Mahäräja Nanda [Kåñëa], I am Your eternal servitor, yet
somehow or other I have fallen into the ocean of birth and death.
Please pick me up from this ocean of death and place me as one of
the atoms at Your lotus feet." Being pleased with the devotee, the
Lord turns all his material impediments into spiritual service. In this
connection Çréla Viçvanätha Cakravarté Öhäkura quotes a verse
from the Viñëu Puräëa:
hlädiné sandhiné samvit
tvayy ekä sarva-saàsthitau
hläda-täpa-karé miçrä
tvayi no guëa-varjite
In the material world, the spiritual energy of the Supreme Personality
of Godhead is manifested as täpa-karé, which means "causing
miseries." Everyone hankers for happiness, but although happiness
originally comes from the pleasure potency of the Supreme
Personality of Godhead, in the material world, because of materialactivities,
the pleasure potency of the Lord becomes a source of
miseries (hläda-täpa-karé). False happiness in the material world is
the source of distress, but when one's endeavors for happiness are
redirected toward the satisfaction of the Supreme Personality of
Godhead, this täpa-karé element of misery is vanquished. An example
given in this connection is that extracting fire from wood is certainly
difficult, but when the fire comes out it burns the wood to ashes. In
other words, experiencing the Supreme Personality of Godhead is
extremely difficult for those devoid of devotional service, but
everything becomes easier for a devotee, and thus he can very easily
meet the Supreme Lord.
Here the prayers say that the form of the Lord is beyond the
jurisdiction of material form and is therefore inconceivable. A
devotee prays, however, "My dear Lord, be pleased with me so that I
may very easily see Your transcendental form and potency."
Nondevotees try to understand the Supreme Brahman by discussions
of neti neti. Niñedha-nirväëa-sukhänubhütiù: a devotee, however,
simply by chanting the holy name of the Lord, avoids such laborious
speculations and realizes the existence of the Lord very easily.
BJD-- Talks about hardly anyone really wants K - we can be bought by
some offer from the mat nrg. Bg 7.3
K can withdraw His material nrg. Quotes Bg 7.14
Sings ‘ayi nanda’ reads down to ‘thus he can very easily meet the
Supreme Lord.’
See BR p. 197.
6.4.29
yad yan niruktaà vacasä nirüpitaà
dhiyäkñabhir vä manasota yasya
mä bhüt svarüpaà guëa-rüpaà hi tat tat
sa vai guëäpäya-visarga-lakñaëaù
Anything expressed by material vibrations, anything ascertained by
material intelligence and anything experienced by the material sensesor
concocted within the material mind is but an effect of the modes
of material nature and therefore has nothing to do with the real
nature of the Supreme Personality of Godhead. The Supreme Lord is
beyond the creation of this material world, for He is the source of the
material qualities and creation. As the cause of all causes, He exists
before the creation and after the creation. I wish to offer my
respectful obeisances unto Him.
6.4.30
yasmin yato yena ca yasya yasmai
yad yo yathä kurute käryate ca
parävareñäà paramaà präk prasiddhaà
tad brahma tad dhetur ananyad ekam
The Supreme Brahman, Kåñëa, is the ultimate resting place and
source of everything. Everything is done by Him, everything belongs
to Him, and everything is offered to Him. He is the ultimate objective,
and whether acting or causing others to act, He is the ultimate doer.
There are many causes, high and low, but since He is the cause of all
causes, He is well known as the Supreme Brahman who existed
before all activities. He is one without a second and has no other
cause. I therefore offer my respects unto Him.
BJd-- The Lord reveals Himself due to bhakti. The next question is
‘who is the Supreme Lord who reveals Himself?’
Reads v 30 We can hear these words but we should try to think how
this is K. How powerful. He is the source of all power - any powerful
person in this world gets it from Him. Reads purp to v30 If one knows
that K is the all powerful controller then one can rest assured under
His protection.
6.4.31
yac-chaktayo vadatäà vädinäà vai
viväda-saàväda-bhuvo bhavanti
kurvanti caiñäà muhur ätma-mohaà
tasmai namo 'nanta-guëäya bhümneLet me offer my respectful obeisances
unto the all-pervading
Supreme Personality of Godhead, who possesses unlimited
transcendental qualities. Acting from within the cores of the hearts of
all philosophers, who propagate various views, He causes them to
forget their own souls while sometimes agreeing and sometimes
disagreeing among themselves. Thus He creates within this material
world a situation in which they are unable to come to a conclusion. I
offer my obeisances unto Him.
See purport, paras 1-3: Since time immemorial or since the creation
of the cosmic manifestation, the conditioned souls have formed
various parties of philosophical speculation, but this is not true of the
devotees. Nondevotees have different ideas of creation, maintenance
and annihilation, and therefore they are called vädés and prativädés—
proponents and counterproponents. It is understood from the
statement of Mahäbhärata that there are many munis, or speculators:
tarko 'pratiñöhaù çrutayo vibhinnä
näsäv åñir yasya mataà na bhinnam
All speculators must disagree with other speculators; otherwise, why
should there be so many opposing parties concerned with
ascertaining the supreme cause?
Philosophy means finding the ultimate cause. As Vedänta-sütra very
reasonably says, athäto brahma jijïäsä: human life is meant for
understanding the ultimate cause. Devotees accept that the ultimate
cause is Kåñëa because this conclusion is supported by all Vedic
literature and also by Kåñëa Himself, who says, ahaà sarvasya
prabhavaù: [Bg. 10.8] "I am the source of everything." Devotees have
no problem understanding the ultimate cause of everything, but
nondevotees must face many opposing elements because everyone
who wants to be a prominent philosopher invents his own way. In
India there are many parties of philosophers, such as the dvaita-
vädés, advaita-vädés, vaiçeñikas, mémäàsakas, Mäyävädés and
svabhäva-vädés, and each of them opposes the others. Similarly, in
the Western countries there are also many philosophers with
different views of creation, life, maintenance and annihilation. Thus itis
undoubtedly a fact that there are countless philosophers
throughout the world, each of them contradicting the others.
Now, one might ask why there are so many philosophers if the
ultimate goal of philosophy is one. Undoubtedly the ultimate cause is
one—the Supreme Brahman. As Arjuna told Kåñëa in Bhagavad-gétä
(10.12):
paraà brahma paraà dhäma
pavitraà paramaà bhavän
puruñaà çäçvataà divyam
ädi-devam ajaà vibhum
"You are the Supreme Brahman, the ultimate, the supreme abode and
purifier, the Absolute Truth and the eternal divine person. You are the
primal God, transcendental and original, and You are the unborn and
all-pervading beauty." Nondevotee speculators, however, do not
accept an ultimate cause (sarva-käraëa-käraëam [Bs. 5.1]). Because
they are ignorant and bewildered concerning the soul and its
activities, even though some of them have a vague idea of the soul,
many controversies arise, and the philosophical speculators can
never reach a conclusion. All of these speculators are envious of the
Supreme Personality of Godhead, and as Kåñëa says in Bhagavad-
gétä (16.19-20):
tän ahaà dviñataù krürän
BJD-- Unlimited different conceptions of the Lord - why is this if K is
the cause of all causes? Is He the cause of all the different opinions?
One of His qualities is that He allows the different souls to have
different ideas about Him. He reciprocates with everyone according
to their desires. Bg 4.13 ye yatha…
Different viewpoints - a point is very small. All disagreements
because looking from different points.
Reads purp to v31 Speaks in different voices mimicking the arguing
speculative philosophers. They are all envious of K. But still they are
all focussing on K and will make some progress.
6.4.32astéti nästéti ca vastu-niñöhayor
eka-sthayor bhinna-viruddha-dharmaëoù
avekñitaà kiïcana yoga-säìkhyayoù
samaà paraà hy anukülaà båhat tat
There are two parties—namely, the theists and the atheists. The
theist, who accepts the Supersoul, finds the spiritual cause through
mystic yoga. The Säìkhyite, however, who merely analyzes the
material elements, comes to a conclusion of impersonalism and does
not accept a supreme cause—whether Bhagavän, Paramätmä or even
Brahman. Instead, he is preoccupied with the superfluous, external
activities of material nature. Ultimately, however, both parties
demonstrate the Absolute Truth because although they offer
opposing statements, their object is the same ultimate cause. They
are both approaching the same Supreme Brahman, to whom I offer
my respectful obeisances.
What philosophy reconciles both aspects of the Absolute Truth?
Acintya bhedabheda tattva.
See purport, para 1, para 2, beginning: Actually there are two sides to
this argument. Some say that the Absolute has no form (niräkära),
and others say that the Absolute has a form (säkära). Therefore the
word form is the common factor, although some accept it (asti or
astika) whereas others try to negate it (nästi or nästika). Since the
devotee considers the word "form" (äkära) the common factor for
both, he offers his respectful obeisances to the form, although others
may go on arguing about whether the Absolute has a form or not.
In this verse the word yoga-säìkhyayoù is very important. Yoga
means bhakti-yoga because yogés also accept the existence of the
all-pervading Supreme Soul and try to see that Supreme Soul within
their hearts. As stated in Çrémad-Bhägavatam (12.13.1),
dhyänävasthita-tad-gatena manasä paçyanti yaà yoginaù. The
devotee tries to come directly in touch with the Supreme Personality
of Godhead, whereas the yogé tries to find the Supersoul within the
heart by meditation. Thus, both directly and indirectly, yoga meansbhakti-
yoga.
See purport, para 3, sentence 1: Although the impersonalists and
personalists fight with one another, they focus upon the same
Parabrahman, the same Absolute Truth.
See purport, end: In conclusion, learned scholars find no
contradictions in the devotees' concentration upon the spiritual form
of the Lord (éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù [Bs.
5.1]). In this regard, Çréla Madhväcärya says that less intelligent
nondevotees think that their conclusion is the ultimate, but because
devotees are completely learned, they can understand that the
Supreme Personality of Godhead is the ultimate goal.
BJD-- Reads 1st para of purp to v 32 What is the reconciliation
between the devotees and the impersonalists? It depends on the
consciousness - if there is bhakti one sees differently. What is the
truth? The truth is that looking from the impersonalist, material
viewpoint the Lord has no name or form. But looking from the
spiritual point of view He has spiritual name and spiritual form but
this is only done by His revelation due to bhakti of His devotee.
Reads the last para of purp .
Reads v 33 How to obtain the most complete realization of the
Supreme? If Lord is merciful this means that He has many other
qualities also. If He has mercy then He has the quality of having
qualities and He has the quality of having mercy. He can give His
mercy or not give it and that means He has the quality of choice etc
etc.
Reads the purp from ‘To show His causeless mercy’ to ‘no particular
name’ Then reads from ‘Therefore He appears… ‘ to the end of purp.
6.4.33
yo 'nugrahärthaà bhajatäà päda-mülam
anäma-rüpo bhagavän anantaù
nämäni rüpäëi ca janma-karmabhir
bheje sa mahyaà paramaù prasédatuThe Supreme Personality of Godhead,
who is inconceivably opulent,
who is devoid of all material names, forms and pastimes, and who is
all-pervading, is especially merciful to the devotees who worship His
lotus feet. Thus He exhibits transcendental forms and names with
His different pastimes. May that Supreme Personality of Godhead,
whose form is eternal and full of knowledge and bliss, be merciful to
me.
See purport, para 1: In regard to the significant word anäma-rüpaù,
Çré Çrédhara Svämé says, präkåta-näma-rüpa-rahito 'pi. The word
anäma, which means "having no name," indicates that the Supreme
Personality of Godhead has no material name. Simply by chanting the
name of Näräyaëa to call his son, Ajämila attained salvation. This
means that Näräyaëa is not an ordinary mundane name; it is
nonmaterial. The word anäma, therefore, indicates that the names of
the Supreme Lord do not belong to this material world. The vibration
of the Hare Kåñëa mahä-mantra is not a material sound, and similarly
the form of the Lord and His appearance and activities are all
nonmaterial. To show His causeless mercy to the devotees, as well
as to the nondevotees, Kåñëa, the Supreme Personality of Godhead,
appears in this material world with names, forms and pastimes, all of
which are transcendental. Unintelligent men who cannot understand
this think that these names, forms and pastimes are material, and
therefore they deny that He has a name or a form.
See purport, last para: Generally, less intelligent men are under the
impression that the Lord has no form. Therefore He appears in His
original form as Kåñëa, sac-cid-änanda-vigraha [Bs. 5.1], to carry out
His mission of participating in the Battle of Kurukñetra and pastimes
to protect the devotees and vanquish the demons (pariträëäya
sädhünäà vinäçäya ca duñkåtäm [Bg. 4.8]). This is His mercy. For
those who think that He has no form and no work to do, Kåñëa
comes to show that indeed He works. He works so gloriously that no
one else can perform such uncommon acts. Although He appeared
as a human being, He married 16,108 wives, which is impossible for a
human being to do. The Lord performs such activities to show peoplehow
great He is, how affectionate He is and how merciful He is.
Although His original name is Kåñëa (kåñëas tu bhagavän svayam
[SB 1.3.28]), He acts in unlimited ways, and therefore according to
His work He has many, many thousands of names.
6.4.34
As the air carries various characteristics of the physical elements,
like the aroma of a flower or colors resulting from a mixture of dust in
the air, the Lord appears through lower systems of worship according
to one's desires, although He appears as the demigods and not in His
original form. What is the use of these other forms? May the original
Supreme Personality of Godhead please fulfill my desires.
See purport, para 4, end; paras 5, 6: Unintelligent persons want to
imagine or concoct a form of the Supreme Personality of Godhead,
but devotees want to worship the actual Personality of Godhead.
Therefore Dakña prays, "One may think of You as personal,
impersonal or imaginary, but I wish to pray to Your Lordship that You
fulfill my desires to see You as You actually are."
Çréla Viçvanätha Cakravarté Öhäkura comments that this verse is
especially meant for the impersonalist, who thinks that he himself is
the Supreme because there is no difference between the living being
and God. The Mäyävädé philosopher thinks that there is only one
Supreme Truth and that he is also that Supreme Truth. Actually this is
not knowledge but foolishness, and this verse is especially meant for
such fools, whose knowledge has been stolen by illusion
(mäyayäpahåta jïänäù [Bg. 7.15]). Viçvanätha Cakravarté Öhäkura
says that such persons, jïäni-mäninaù, think themselves very
advanced, but actually they are unintelligent.
In regard to this verse, Çréla Madhväcärya says:
svadeha-sthaà harià prähur
adhamä jévam eva tu
madhyamäç cäpy anirëétaà
jéväd bhinnaà janärdanamThere are three classes of men—the lowest
(adhama), those in the
middle (madhyama), and the best (uttama). The lowest (adhama)
think that there is no difference between God and the living entity
except that the living entity is under designations whereas the
Absolute Truth has no designations. In their opinion, as soon as the
designations of the material body are dissolved, the jéva, the living
entity, will mix with the Supreme. They give the argument of
ghaöäkäça-paöäkäça, in which the body is compared to a pot with
the sky within and the sky without. When the pot breaks, the sky
inside becomes one with the sky outside, and so the impersonalists
say that the living being becomes one with the Supreme. This is their
argument, but Çréla Madhväcärya says that such an argument is put
forward by the lowest class of men. Another class of men cannot
ascertain what the actual form of the Supreme is, but they agree that
there is a Supreme who controls the activities of the ordinary living
being. Such philosophers are accepted as mediocre. The best,
however. are those who understand the Supreme Lord (sac-cid-
änanda-vigraha [Bs. 5.1]). Pürëänandädi-guëakaà sarva jéva-
vilakñaëam: His form is completely spiritual, full of bliss, and
completely distinct from that of the conditioned soul or any other
living entity.
BJd—Introd: Reviews fact that Daksa has just offered HG prayers. He
prayed that the Lord fulfill his desires. He wanted to see the Lord and
also he wanted to populate the universe on the order of Lord Brahma.
Talks about the content of the prayers. K is beyond the material
world. We can see Him by His mercy. Bg 18.55
6.4.35-39
Lord Visnu appeared on the shoulders of Garuda to Daksa. He was
beautifully decorated and accompanied by great devotees like
Narada and demigods headed by Indra, who continually offered
prayers.“In His hands He held a disc, conchshell, sword, shield, arrow, bow,
rope and club—in each hand a different weapon, all brilliantly
shining.”
6.4.40
Seeing that wonderful and effulgent form of the Supreme Personality
of Godhead, Prajäpati Dakña was first somewhat afraid, but then he
was very pleased to see the Lord, and he fell to the ground like a stick
[daëòavat] to offer his respects to the Lord.
BJD-- Reads v 40 Why was Daksa afraid? One naturally fears a bit
fearful in presence of powerful person. But if the person’s child sees
him there is no fear - because there is love and intimacy. Daksa
wasn’t intimate. He wanted his desire filled.
6.4.41
As rivers are filled by water flowing from a mountain, all of Dakña's
senses were filled with pleasure. Because of his highly elevated
happiness, Dakña could not say anything, but simply remained flat on
the ground.
See purport, whole: When one actually realizes or sees the Supreme
Personality of Godhead, he is filled with complete happiness. For
example, when Dhruva Mahäräja saw the Lord in his presence, he
said, svämin kåtärtho'smi varaà na yäce: [Cc. Madhya 22.42] "My dear
Lord, I have nothing to ask from You. Now I am completely satisfied."
Similarly, when Prajäpati Dakña saw the Supreme Lord in his
presence, he simply fell flat, unable to speak or ask Him for anything.
BJD-- Reads v 41. Daksa was ecstatic. Reads purp to v 41 We are
incomplete without the Lord. Daksa had complete happiness in
presence of Lord. Dhruva said he was completely satisfied to see the
Lord.
6.4.42Although Prajäpati Dakña could not say anything, when the Lord, who
knows everyone's heart, saw His devotee prostrate in that manner
and desiring to increase the population, He addressed him as follows.
6.4.43
The Supreme Personality of Godhead said: O most fortunate
Präcetasa, because of your great faith in Me, you have attained the
supreme devotional ecstasy. Indeed, because of your austerities,
combined with exalted devotion, your life is now successful. You
have achieved complete perfection.
6.4.44
préto 'haà te prajä-nätha
yat te 'syodbåàhaëaà tapaù
mamaiña kämo bhütänäà
yad bhüyäsur vibhütayaù
My dear Prajäpati Dakña, you have performed extreme austerities for
the welfare and growth of the world. My desire also is that everyone
within this world be happy. I am therefore very pleased with you
because you are endeavoring to fulfill My desire for the welfare of the
entire world.
See purport, three lines down: Why does the creation take place in
such a way that the living entities are put into conditioned life to
suffer the threefold miseries imposed upon them by the material
nature? Here the Lord says to Dakña, "You desire to benefit all living
entities, and that is also My desire." The living entities who come in
contact with the material world are meant to be corrected. All the
living entities within this material world have revolted against the
service of the Lord, and therefore they remain within this material
world as ever conditioned, nitya-baddha, taking birth again and again.
There is a chance, of course, of their being liberated, but nevertheless
the conditioned souls, not taking advantage of this opportunity,
continue in a life of sense enjoyment, and thus they are punished by
birth and death again and again. This is the law of nature.See purport, para 5:
Prajäpati Dakña is trying to benefit the
conditioned souls by begetting them to give them a life with a chance
for liberation. Liberation means surrender to Kåñëa. If one begets
children with the purpose of training them to surrender to Kåñëa,
fatherhood is very good. Similarly, when the spiritual master trains
the conditioned souls to become Kåñëa conscious, his position is
successful. If one gives the conditioned souls a chance to become
Kåñëa conscious, all his activities are approved by the Supreme
Personality of Godhead, who is extremely pleased, as stated here
(préto 'ham). Following the examples of the previous äcäryas, all the
members of the Kåñëa consciousness movement should try to
benefit the conditioned souls by inducing them to become Kåñëa
conscious and giving them all facilities to do so. Such activities
constitute real welfare work. By such activities, a preacher or anyone
who endeavors to spread Kåñëa consciousness is recognized by the
Supreme Personality of Godhead. As the Lord Himself confirms in
Bhagavad-gétä (18.68-69):
ya idaà paramaà guhyaà
BJD-- Lord wants the world run in a particular way. Reads purp to v 44
from ’Why does the creation……’ Reads down to Bg 7.14 verse. The
world is set up in this way by K - that surrender is the only way to
cross over material nature. Reads on to end of purp. Talks about
preaching mission and how it pleases the Lord. Prito ‘ham. Purpose
of ISKCON summed up in sentence - By such activities…..
6.4.45
brahmä bhavo bhavantaç ca
manavo vibudheçvaräù
vibhütayo mama hy etä
bhütänäà bhüti-hetavaù
Lord Brahmä, Lord Çiva, the Manus, all the other demigods in the
higher planetary systems, and you prajäpatis, who are increasing the
population, are working for the benefit of all living entities. Thus you
expansions of My marginal energy are incarnations of My variousqualities.
vibhütayaù—expansions of energy;
Make FC.
See purport, four lines down: Although Prajäpati Dakña is not on the
same level as Lord Brahmä and Lord Çiva, he is compared to them
because he engages in the service of the Lord. In the service of the
Personality of Godhead, it is not that Lord Brahmä is considered very
great while an ordinary human being trying to preach the glories of
the Lord is considered very low. There are no such distinctions.
Regardless of whether materially high or materially low, anyone
engaged in the service of the Lord is spiritually very dear to Him. In
this regard, Çréla Madhväcärya gives this quotation from the Tantra-
nirëaya:
viçeña-vyakti-pätratväd
brahmädyäs tu vibhütayaù
tad-antaryämiëaç caiva
matsyädyä vibhaväù småtäù
From Lord Brahmä down, all the living entities engaged in the service
of the Lord are extraordinary and are called vibhüti. As the Lord says
in Bhagavad-gétä (10.41):
yad yad vibhütimat sattvaà
çrémad ürjitam eva vä
tat tad evävagaccha tvaà
mama tejo-'àça-sambhavam
"Know that all beautiful, glorious and mighty creations spring from
but a spark of My splendor." A living entity especially empowered to
act on behalf of the Lord is called vibhüti, whereas the viñëu-tattva
incarnations of the Lord, such as the Matsya avatära (keçava dhåta-
ména-çaréra jaya jagad-éça hare), are called vibhava.
6.4.46
tapo me hådayaà brahmaàs
tanur vidyä kriyäkåtiùaìgäni kratavo jätä
dharma ätmäsavaù suräù
My dear brähmaëa, austerity in the form of meditation is My heart,
Vedic knowledge in the form of hymns and mantras constitutes My
body, and spiritual activities and ecstatic emotions are My actual
form. The ritualistic ceremonies and sacrifices, when properly
conducted, are the various limbs of My body, the unseen good
fortune proceeding from pious or spiritual activities constitutes My
mind, and the demigods who execute My orders in various
departments are My life and soul.
See purport, para 1: Sometimes atheists argue that since God is
invisible to their eyes, they do not believe in God. For them the
Supreme Lord is describing a method by which one can see God in
His impersonal form. Intelligent persons can see God in His personal
form, as stated in the çästras, but if one is very eager to see the
Supreme Personality of Godhead immediately, face to face, he can
see the Supreme Lord through this description, which portrays the
various internal and external parts of His body.
6.4.47
aham eväsam evägre
nänyat kiïcäntaraà bahiù
saàjïäna-mätram avyaktaà
prasuptam iva viçvataù
Before the creation of this cosmic manifestation, I alone existed with
My specific spiritual potencies. Consciousness was then
unmanifested, just as one's consciousness is unmanifested during
the time of sleep.
aham eväsam evägre
See purport, end: Brahma-léna, merging into the Supreme Brahman, is
not actual léna, or annihilation, for the subtle form remaining in the
Brahman effulgence will return to the material world after thematerial
creation and again assume a material form. This is
described as bhütvä bhütvä praléyate [Bg. 8.19]. When the material
body is annihilated, the spirit soul remains in a subtle form, which
later assumes another material body. This is true for the conditioned
souls, but the Supreme Personality of Godhead remains eternally in
His original consciousness and spiritual body.
6.4.48
mayy ananta-guëe 'nante
guëato guëa-vigrahaù
yadäsét tata evädyaù
svayambhüù samabhüd ajaù
I am the reservoir of unlimited potency, and therefore I am known as
unlimited or all-pervading. From My material energy the cosmic
manifestation appeared within Me, and in this universal
manifestation appeared the chief being, Lord Brahmä, who is your
source and is not born of a material mother.
See purport, beginning: This is a description of the history of the
universal creation. The first cause is the Lord Himself, the Supreme
Person. From Him, Brahmä is created, and Brahmä takes charge of
the affairs of the universe. The universal affairs of the material
creation depend upon the material energy of the Supreme Personality
of Godhead, who is therefore the cause of the material creation. The
entire cosmic manifestation is described herein as guëa-vigrahaù, the
form of the Lord's qualities. From the cosmic universal form, the first
creation is Lord Brahmä, who is the cause of all living entities.
6.4.49-50
When the chief lord of the universe, Lord Brahmä [Svayambhü],
having been inspired by My energy, was attempting to create, he
thought himself incapable. Therefore I gave him advice, and in
accordance with My instructions he underwent extremely difficult
austerities. Because of these austerities, the great Lord Brahmä was
able to create nine personalities, including you, to help him in thefunctions
of creation.
See purport, whole: Nothing is possible without tapasya. Lord
Brahmä, however, was empowered to create this entire universe
because of his austerities. The more we engage in austerities, the
more we become powerful by the grace of the Lord. Therefore
Åñabhadeva advised His sons, tapo divyaà putrakä yena sattvaà
çuddhyed: "One should engage in penance and austerity to attain the
divine position of devotional service. By such activity, one's heart is
purified." (SB 5.5.1) In our material existence we are impure, and
therefore we cannot do anything wonderful, but if we purify our
existence by tapasya, we can do wonderful things by the grace of the
Lord. Therefore tapasya is very important, as stressed in this verse.

SPL 6.4
6.4.4 We find herein the mention of pious trees which produce seasonal
flowers and fruits. The impious trees are useless jungles only, and they can
only be used to supply fuels. In the modern civilization such impious trees
are planted on the sides of roads. Human energy should be properly utilized
in developing the finer senses for spiritual understanding, in which lies the
solution of life. Fruits, flowers, beautiful gardens, parks and reservoirs of
water with ducks and swans playing in the midst of lotus flowers, and cows
giving sufficient milk and butter are essential for developing the finer tissues
of the human body. As against this, the dungeons of mines, factories and
workshops develop demoniac propensities in the working class. The vested
interests flourish at the cost of the working class, and consequently there are
severe clashes between them in so many ways. The description of Dvärakä-
dhäma is the ideal of human civilization. SB 1.11.12
6.4.6 After seeing that all the trees on the surface of the earth were being
turned to ashes, Lord Brahmä immediately came to the sons of King
Barhiñmän and pacified them with words of logic. SB 4.30.46
The remaining trees, being very much afraid of the Pracetäs, immediately
delivered their daughter at the advice of Lord Brahmä. SB 4.30.47
Following the order of Lord Brahmä, all the Pracetäs accepted the girl as
their wife. From the womb of this girl, the son of Lord Brahmä named
Dakña took birth. Dakña had to take birth from the womb of Märiñä due to
his disobeying and disrespecting Lord Mahädeva [Çiva]. Consequently he
had to give up his body twice. PURPORTIn this connection the word
mahad-avajïänät is significant. King
Dakña was the son of Lord Brahmä; therefore in a previous birth he
was a brähmaëa, but because of his behaving like a non-brähmaëa
(abrähmaëa) by insulting or disrespecting Lord Mahädeva, he had to
take birth within the semen of a kñatriya. That is to say, he became
the son of the Pracetäs. Not only that, but because of his
disrespecting Lord Çiva, he had to undergo the tribulation of taking
birth from within the womb of a woman. In the Dakña-yajïa arena, he
was once killed by Lord Çiva's servant, Vérabhadra. Because that was
not sufficient, he again took birth, from the womb of Märiñä. At the
end of the Dakña-yajïa and the disastrous incidents there, Dakña
offered his prayer to Lord Çiva. Although he had to give up his body
and take birth from the womb of a woman impregnated by the semen
of a kñatriya, he received all opulence by the grace of Lord Çiva.
These are the subtle laws of material nature. Unfortunately, people in
this modern age do not know how these laws are working. Having no
knowledge of the eternity of the spirit soul and its transmigration, the
population of the present age is in the greatest ignorance. Because of
this, it is said in Bhägavatam (1.1.10): mandäù sumanda-matayo
manda-bhägyä hy upadrutäù. The total population in this age of Kali-
yuga is very bad, lazy, unfortunate and disturbed by material
conditions. SB 4.30.48
gäm äviçya ca bhütäni
dhärayämy aham ojasä
puñëämi cauñadhéù sarväù
somo bhütvä rasätmakaù
I enter into each planet, and by My energy they stay in orbit. I become
the moon and thereby supply the juice of life to all vegetables. BG
15.13
This kuça grass, which was created by the demigods by the will of the
Supreme Lord, appears like a second form of fire, but with very mild
and pleasing flames. Its young shoots illuminate all directions.
PURPORTFrom the descriptions in this verse, we can make an educated
guess
about the nature of the flames on the moon. Like the sun, the moon
must also be full of flames because without flames there cannot be
illumination. The flames on the moon, however, unlike those on the
sun, must be mild and pleasing. This is our conviction. The modern
theory that the moon is full of dust is not accepted in the verses of
Çrémad-Bhägavatam. In regard to this verse, Çréla Viçvanätha
Cakravarté Öhäkura says, suçañpäëi sukomala-çikhäs teñäà rociñä:
the kuça grass illuminates all directions, but its flames are very mild
and pleasing. This gives some idea of the flames existing on the
moon. SB 5.20.13
6.4.9
ahastäni sahastänäm
apadäni catuñ-padäm
phalgüni tatra mahatäà
jévo jévasya jévanam
Those who are devoid of hands are prey for those who have hands;
those devoid of legs are prey for the four-legged. The weak are the
subsistence of the strong, and the general rule holds that one living
being is food for another.
See purport, end: The living being is the source of subsistence for
other, stronger living beings. No one should be very anxious for his
subsistence in any circumstances because there are living beings
everywhere, and no living being starves for want of food at any place.
Mahäräja Yudhiñöhira is advised by Närada not to worry about his
uncles' suffering for want of food, for they could live on vegetables
available in the jungles as prasäda of the Supreme Lord and thus
realize the path of salvation.
Exploitation of the weaker living being by the stronger is the natural
law of existence; there is always an attempt to devour the weak in
different kingdoms of living beings. There is no possibility of
checking this tendency by any artificial means under material
conditions; it can be checked only by awakening the spiritual sense ofthe
human being by practice of spiritual regulations. The spiritual
regulative principles, however, do not allow a man to slaughter
weaker animals on one side and teach others peaceful coexistence. If
man does not allow the animals peaceful coexistence, how can he
expect peaceful existence in human society? The blind leaders must
therefore understand the Supreme Being and then try to implement
the kingdom of God. The kingdom of God, or Räma-räjya, is
impossible without the awakening of God consciousness in the mass
mind of the people of the world. SB 1.13.47
6.4.14
As far as salvation is concerned, one has to conquer the principles of
lust, anger, unlawful desires, avarice and bewilderment. To get
freedom from anger, one should learn how to forgive. To be free from
unlawful desires one should not make plans. By spiritual culture one
is able to conquer sleep. By tolerance only can one conquer desires
and avarice. Disturbances from various diseases can be avoided by
regulated diets. By self-control one can be free from false hopes, and
money can be saved by avoiding undesirable association. By practice
of yoga one can control hunger, and worldliness can be avoided by
culturing the knowledge of impermanence. Dizziness can be
conquered by rising up, and false arguments can be conquered by
factual ascertainment. Talkativeness can be avoided by gravity and
silence, and by prowess one can avoid fearfulness. Perfect
knowledge can be obtained by self-cultivation. One must be free from
lust, avarice, anger, dreaming, etc., to actually attain the path of
salvation. SB 1.9.27
6.4.23
Space is unlimited, and the Brahma-saàhitä suggests: Suppose one
travels by spacecraft for millions of years at the velocity of the wind
or even the speed of mind. Everyone knows that the mind is so swift
that in even one ten-thousandth of a second it can take us millions of
miles. If we have seen something millions of miles away, the mind
can go there immediately. But even if we can travel at that speed on
aspacecraft manufactured by muni-puìgavänäm, the greatest
scientists and most thoughtful men, will that be perfection? No. The
Brahma-saàhitä says, so 'py asti yat-prapada-sémny avicintya-tattve:
still this creation will remain inconceivable to our understanding. And
Kåñëa has created all these things, so how can we study Kåñëa? If
we cannot understand the things Kåñëa has created, how can we
understand Kåñëa? It is not possible at all.
Therefore the mentality of Våndävana is the perfect status of mind
for devotees. The inhabitants of Våndävana have no concern with
understanding Kåñëa. Rather, they want to love Kåñëa
unconditionally. It is not that they think, "Kåñëa is God, and therefore I
love Him." In Våndävana Kåñëa does not play as God; He plays there
as an ordinary cowherd boy, and although at times He proves that He
is the Supreme Personality of Godhead, the devotees there do not
care to know it. TQK 14
6.4.24
As the different limbs of the body cannot see the eyes, the living
entities cannot see the Supreme Lord, who is situated as the
Supersoul in everyone's heart. Not by the senses, by the mind, by the
life air, by thoughts within the heart, or by the vibration of words can
the living entities ascertain the real situation of the Supreme Lord. SB
6.3.16
6.4.25
yaà vai na gobhir manasäsubhir vä
hådä girä väsu-bhåto vicakñate
ätmänam antar-hådi santam ätmanäà
cakñur yathaiväkåtayas tataù param
As the different limbs of the body cannot see the eyes, the living
entities cannot see the Supreme Lord, who is situated as the
Supersoul in everyone's heart. Not by the senses, by the mind, by the
life air, by thoughts within the heart, or by the vibration of words can
the living entities ascertain the real situation of the Supreme Lord.
PURPORTAlthough the different parts of the body do not have the power to
see
the eyes, the eyes direct the movements of the body's different parts.
The legs move forward because the eyes see what is in front of them,
and the hand touches because the eyes see touchable entities.
Similarly, every living being acts according to the direction of the
Supersoul, who is situated within the heart. As the Lord Himself
confirms in Bhagavad-gétä (15.15), sarvasya cähaà hådi sanniviñöo
mattaù småtir jïänam apohanaà ca: "I am sitting in everyone's heart
and giving directions for remembrance, knowledge and
forgetfulness." Elsewhere in Bhagavad-gétä it is stated, éçvaraù sarva
-bhütänäà håd-deçe 'rjuna tiñöhati: [Bg. 18.61] "The Supreme Lord, as
the Supersoul, is situated within the heart." The living entity cannot do
anything without the sanction of the Supersoul. The Supersoul is
acting at every moment, but the living entity cannot understand the
form and activities of the Supersoul by manipulating his senses. The
example of the eyes and the bodily limbs is very appropriate. If the
limbs could see, they could walk forward without the help of the eyes,
but that is impossible. Although one cannot see the Supersoul in
one's heart through sensual activities, His direction is necessary. SB
6.3.16
6.4.27-28
Brahmä thought: While I have been engaged in the process of
creation, the earth has been inundated by a deluge and has gone
down into the depths of the ocean. What can we do who are engaged
in this matter of creation? It is best to let the Almighty Lord direct us.
PURPORT
The devotees of the Lord, who are all confidential servitors, are
sometimes perplexed in the discharge of their respective duties, but
they are never discouraged. They have full faith in the Lord, and He
paves the way for the smooth progress of the devotee's duty. SB
3.13.17
6.4.29The whole material creation is a jugglery of names only; in fact, it is
nothing but a bewildering creation of matter like earth, water and fire.
The buildings, furniture, cars, bungalows, mills, factories, industries,
peace, war or even the highest perfection of material science, namely
atomic energy and electronics, are all simply bewildering names of
material elements with their concomitant reactions of the three
modes. Since the devotee of the Lord knows them perfectly well, he
is not interested in creating unwanted things for a situation which is
not at all reality, but simply names of no more significance than the
babble of sea waves. SB 2.2.3
6.4.31
When philosophers argue, "I don't choose to analyze this particular
case in the same way that you have," it is simply My own
insurmountable energies that are motivating their analytic
disagreements.
PURPORT
Because of the material potencies of the Supreme Lord, mundane
philosophers are perpetually arguing about which came first, the
chicken or the egg. By the influence of the modes of goodness,
passion and ignorance, different philosophers are attracted to
different views; and by the influence of the material atmosphere
created by the Lord, these philosophers perpetually disagree with one
another. The Supreme Lord Himself, however, has given the clear
explanation. SB 11.22.5
But there exists a supreme reality, in which the illusory energy cannot
fearlessly dominate, thinking, "I can control this person because he is
deceitful." In that highest reality there are no illusory argumentative
philosophies. Rather, there the true students of spiritual science
constantly engage in authorized spiritual investigation. In that
supreme reality there is no manifestation of the material mind, which
functions in terms of alternating decision and doubt. Created material
products, their subtle causes and the goals of enjoyment attained by
their utilization do not exist there. Furthermore, in that supremereality there
is no conditioned spirit, covered by false ego and the
three modes of nature. That reality excludes everything limited or
limiting. One who is wise should therefore stop the waves of material
life and enjoy within that Supreme Truth.
PURPORT
The illusory energy of the Lord, Mäyä, can freely exert her influence
over those who are hypocritical, deceitful and disobedient to the laws
of God. Since the Personality of Godhead is free of all material
qualities, Mäyä herself becomes fearful in His presence. As stated by
Lord Brahmä (vilajjamänayä yasya sthätum ékña-pate 'muyä): "Mäyä
herself is ashamed to stand face to face with the Supreme Lord." SB
12.6.30-31
Gopénätha Äcärya then said, “There is no need to quote so much
evidence from the çästras, for you are a very dry speculator. There is
no need to sow seeds in barren land. Madhya 6.105
“When the Lord will be pleased with you, you will also understand
these conclusions and will quote from the çästras. Madhya 6.106
“The false arguments and philosophical word jugglery of your
disciples are not faults of theirs. They have simply received the
benediction of Mäyäväda philosophy. Madhya 6.107
“‘I offer my respectful obeisances unto the Supreme Personality of
Godhead, who is full of unlimited qualities and whose different
potencies bring about agreement and disagreement between
disputants. Thus the illusory energy again and again covers the self-
realization of both disputants.’
PURPORT
This is a quotation from Çrémad-Bhägavatam (6.4.31).
Madhya 6.108
“‘In almost all cases, whatever learned brähmaëas speak becomes
accepted; nothing is impossible for one who takes shelter of My
illusory energy and speaks under her influence.’”
PURPORT
In this verse from Çrémad-Bhägavatam (11.22.4), the Supreme
Personality of Godhead explains that His illusory energy can performthe
impossible; such is the power of the illusory energy. In many
cases philosophical speculators have covered the real truth and have
boldly set forth false theories. In ancient times philosophers like
Kapila, Gautama, Jaimini, Kaëäda and similar brähmaëas propounded
useless philosophical theories, and in modern days so-called
scientists are setting forth many false theories about the creation,
backed up by seemingly logical arguments. This is all due to the
influence of the Supreme Lord’s illusory energy. The illusory energy,
therefore, sometimes appears correct because it is emanating from
the Supreme Correct. To avoid the very bewildering illusory influence,
one must accept the words of the Supreme Personality of Godhead
as they are. Only then can one escape the influence of the illusory
energy. Madhya 6.109
6.4.35-39
At Daksa yajna:
His eight hands held a conchshell, wheel, club, lotus flower, arrow,
bow, shield and sword, and they were decorated with golden
ornaments such as bangles and bracelets. His whole body resembled
a blossoming tree beautifully decorated with various kinds of flowers.
PURPORT
The face of Lord Viñëu as described in this verse appears like a lotus
flower with bees humming over it. All of the ornaments on the body
of Lord Viñëu resemble molten gold of the reddish-gold color of the
morning sunrise. The Lord appears, just as the morning sun rises, to
protect the whole universal creation. His arms display different
weapons, and His eight hands are compared to the eight petals of a
lotus flower. All the weapons mentioned are for the protection of His
devotees.
Generally in the four hands of Viñëu there are a wheel, club,
conchshell and lotus flower. These four symbols are seen in the four
hands of Viñëu in different arrangements. The club and the wheel are
the Lord's symbols of punishment for the demons and miscreants,
and the lotus flower and conchshell are used to bless the devotees.
SB 4.7.20To Pracetas:
The Lord's face was very beautiful, and His head was decorated with
a shining helmet and golden ornaments. The helmet was dazzling
and was very beautifully situated on His head. The Lord had eight
arms, which each held a particular weapon. The Lord was surrounded
by demigods, great sages and other associates. These were all
engaged in His service. Garuòa, the carrier of the Lord, glorified the
Lord with Vedic hymns by flapping his wings. Garuòa appeared to be
an inhabitant of the planet known as Kinnaraloka.
PURPORT
Generally the Viñëu form is manifested with four hands holding four
objects (a conchshell, disc, club and lotus flower). However, here
Lord Viñëu is described as possessing eight arms with eight kinds of
weapons. According to Véraräghava Äcärya, the conchshell and lotus
flower are also accepted as weapons. Since the Lord is the supreme
controller, whatever is in His hand can be considered a weapon. Four
hands hold four kinds of weapons, and the extra four hands hold an
arrow, bow, trident and snake. Çré Véraräghava Äcärya describes the
eight weapons as çaìkha, cakra, gadä, padma, çärìga, çara, etc. SB
4.30.6
6.4.44
The creation of the material world is not blind or accidental. The
living entities who are ever conditioned, or nitya-baddha, are thus
given a chance for liberation under the guidance of His [Kåñëa's] own
representative like Brahmä. The Lord instructs Brahmä in Vedic
knowledge in order to diffuse this knowledge to the conditioned
souls. The conditioned souls are forgetful souls in their relationship
with the Lord, and thus a period of creation and the process of
dissemination of Vedic knowledge are necessary activities of the
Lord. Lord Brahmä has a great responsibility in delivering the
conditioned souls, and therefore he is very dear to the Lord.
Brahmä also does his duty very perfectly, not only by generating
the living entities but also by spreading his party for reclaiming thefallen
souls. The party is called the Brahma-sampradäya, and any
member of this party to date is naturally engaged in reclaiming the
fallen souls back to Godhead, back home. The Lord is very much
anxious to get back His parts and parcels, as stated in the Bhagavad-
gétä. No one is more dear than the one who takes the task of
reclaiming the fallen souls back to Godhead.
Anyone ... preaching the mission of the Lord in the line of the
Brahma-sampradäya is always dear to the Lord, and the Lord, being
satisfied with such a preacher of the authorized bhakti cult, shakes
hands with him in great satisfaction. Çrémad-Bhägavatam 2.9.19
6.4.47
So if you want to be brahma-léna, so that is... Actually brahma-léna
means to be engaged twenty-four hours in devotional service. That is
brahma-léna. There is not a second vacant without Kåñëa's service.
Just like Caitanya Mahäprabhu said, çünyäyitaà jagat sarvaà govinda-
viraheëa me: "I am seeing everything vacant without Govinda." That is
Kåñëa consciousness. He is thinking simply on Kåñëa. And without
Kåñëa, everything is zero. SPL SB 7.6.1 MADRAS 76
6.4.49-50
tapo me hådayaà säkñäd
ätmähaà tapaso 'nagha
O sinless Brahmä, you may know from Me that it was I who first
ordered you to undergo penance when you were perplexed in your
duty. Such penance is My heart and soul, and therefore penance and I
are nondifferent.
PURPORT
The penance by which one can see the Personality of Godhead face
to face is to be understood as devotional service to the Lord and
nothing else because only by discharging devotional service in
transcendental love can one approach the Lord. Such penance is the
internal potency of the Lord and is nondifferent from Him. Such acts
of internal potency are exhibited by nonattachment for material
enjoyment. The living entities are encaged in the conditions ofmaterial
bondage because of their propensity for overlordship. But by engagement in
the devotional service of the Lord one becomes detached from this enjoying
spirit. The devotees automatically become detached from worldly
enjoyment, and this detachment is the result of perfect knowledge. Therefore
the penance of devotional service includes knowledge and detachment, and
that is the manifestation of the transcendental potency. SB 2.9.23

6.4.51
O My dear son Dakña, Prajäpati Païcajana has a daughter named
Asikné, whom I offer to you so that you may accept her as your wife.
6.4.52
Now unite in sexual life as man and woman, and in this way, by
sexual intercourse, you will be able to beget hundreds of children in
the womb of this girl to increase the population.
Should we desire like Daksa?
See purport, last two paras: It should be noted that although such a
facility for sexual intercourse is achieved by the grace of the Supreme
Personality of Godhead, this facility is not offered to advanced
devotees, who are free from material desires (anyäbhiläñitä-çünyam
[Cc. Madhya 19.167]). In this connection it may be noted that if the
American boys and girls engaged in the Kåñëa consciousness
movement want to advance in Kåñëa consciousness to achieve the
supreme benefit of loving service to the Lord, they should refrain
from indulging in this facility for sex life. Therefore we advise that
one should at least refrain from illicit sex. Even if there areopportunities for
sex life, one should voluntarily accept the limitation
of having sex only for progeny, not for any other purpose. Kardama
Muni was also given the facility for sex life, but he had only a slight
desire for it. Therefore after begetting children in the womb of
Devahüti, Kardama Muni became completely renounced. The purport
is that if one wants to return home, back to Godhead, one should
voluntarily refrain from sex life. Sex should be accepted only as much
as needed, not unlimitedly.
One should not think that Dakña received the favor of the Lord by
receiving the facilities for unlimited sex. Later verses will reveal that
Dakña again committed an offense, this time at the lotus feet of
Närada. Therefore although sex life is the topmost enjoyment in the
material world and although one may have an opportunity for sexual
enjoyment by the grace of God, this entails a risk of committing
offenses. Dakña was open to such offenses, and therefore, strictly
speaking, he was not actually favored by the Supreme Lord. One
should not seek the favor of the Lord for unlimited potency in sex life.
6.4.53
After you give birth to many hundreds and thousands of children, they
will also be captivated by My illusory energy and will engage, like You,
in sexual intercourse. But because of My mercy to you and them, they
will also be able to give Me presentations in devotion.
BJD-- Daksa is being instructed by Lord on how to do his service. K
says that Daksa and his progeny will be in the material nrg but will be
able to give K devotional offerings. This is karma yoga. This is the
answer to the puzzle of having material desires but also wanting to
serve the Lord.
Goes back and reads purp to v 52 from ‘Srila Visvanath Cakravarti
Thakur……. This is impt point - to restrain sex life because it is the
shackles of material existence. In modern society sex is the goal of
life.
6.4.54Çukadeva Gosvämé continued: After the creator of the entire universe,
the Supreme Personality of Godhead, Hari, had spoken in this way in the
presence of Prajäpati Dakña, He immediately disappeared as if He were an
object experienced in a dream.

Notes 6.5
BJD—Introd: Daksa had 2 desires - to populate the universe and to see the
Lord. He has done his austerities and Lord had appeared before him. Only
by K’s mercy can one see the Lord. The Lord can reveal Himself. He
revealed Himself in 8 armed form along with many sages. Benedicted Daksa
with a wife with whom Daksa could populate the world.
6.5.1 Çréla Çukadeva Gosvämé continued: Impelled by the illusory energy
of Lord Viñëu, Prajäpati Dakña begot ten thousand sons in the womb of
Päïcajané [Asikné]. My dear King, these sons were called the Haryaçvas.
6.5.2 My dear King, all the sons of Prajäpati Dakña were alike in being very
gentle and obedient to the orders of their father. When their father ordered
them to beget children, they all went in the western direction.
6.5.3 In the west, where the River Sindhu meets the sea, there is a great
place of pilgrimage known as Näräyaëa-saras. Many sages and others
advanced in spiritual consciousness live there.
6.5.4-5 In that holy place, the Haryaçvas began regularly touching the lake's
waters and bathing in them. Gradually becoming very much purified, they
became inclined toward the activities of paramahaàsas. Nevertheless,
because their father had ordered them to increase the population, they
performed severe austerities to fulfill his desires. One day, when the great
sage Närada saw those boys performing such fine austerities to increase the
population, Närada approached them.BJD-- Became like swans - not with
curved necks sitting in the water -
but were able to extract the essence of existence - sp life. Different
things can be extracted from existence according to our
consciousness - sense grat or sp things.
Tension between 2 things - one is to populate the universe and the
other is to find spiritual life 100%
6.5.6-8
The great sage Närada said: My dear Haryaçvas, you have not seen
the extremities of the earth. There is a kingdom where only one man
lives and where there is a hole from which, having entered, no one
emerges. A woman there who is extremely unchaste adorns herself
with various attractive dresses, and the man who lives there is her
husband. In that kingdom, there is a river flowing in both directions, a
wonderful home made of twenty-five materials, a swan that vibrates
various sounds, and an automatically revolving object made of sharp
razors and thunderbolts. You have not seen all this, and therefore you
are inexperienced boys without advanced knowledge. How, then, will
you create progeny?
See purport, whole: Närada Muni saw that the boys known as the
Haryaçvas were already purified because of living in that holy place
and were practically ready for liberation. Why then should they be
encouraged to become entangled in family life, which is so dark that
once having entered it one cannot leave it? Through this analogy,
Närada Muni asked them to consider why they should follow their
father's order to be entangled in family life. Indirectly, he asked them
to find within the cores of their hearts the situation of the Supersoul,
Lord Viñëu, for then they would truly be experienced. In other words,
one who is too involved in his material environment and does not
look within the core of his heart is increasingly entangled in the
illusory energy. Närada Muni's purpose was to get the sons of
Prajäpati Dakña to divert their attention toward spiritual realization
instead of involving themselves in the ordinary but complicated
affairs of propagation. The same advice was given by PrahlädaMahäräja to
his father (SB 7.5.5):
tat sädhu manye 'sura-varya dehinäà
sadä samudvigna-dhiyäm asad-grahät
hitvätma-pätaà gåham andha-küpaà
vanaà gato yad dharim äçrayeta
In the dark well of family life, one is always full of anxiety because of
having accepted a temporary body. If one wants to free himself from
this anxiety, one should immediately leave family life and take shelter
of the Supreme Personality of Godhead in Våndävana. Närada Muni
advised the Haryaçvas not to enter household life. Since they were
already advanced in spiritual knowledge, why should they be
entangled in that way?
BJD-- Narada had preached to their grandfather and their great grand
father and to Dhruva so now he preaches to them. Reads purp to v 6 -
8
Narada wanted to divert the boys to sp life. SP quotes verse by
Prahlada which is about giving up materialistic family life. Talks
about the dark well and how one gets trapped and lost there.
What comparisons can be made with fourth and fifth cantos?
4. Puranjana
5. Forest of Material Enjoyment
5.time as kala cakra
6.5.9
Alas, your father is omniscient, but you do not know his actual order.
Without knowing the actual purpose of your father, how will you
create progeny?
BJD-- Daksa’s real purpose of creating progeny is to give souls a
chance to get out. So if one can get out directly what is the use of
getting entangled in creating progeny???
6.5.10Çré Çukadeva Gosvämé said: Hearing these enigmatic words of
Närada Muni, the Haryaçvas considered them with their natural
intelligence, without help from others.
6.5.11
bhüù kñetraà jéva-saàjïaà yad
anädi nija-bandhanam
adåñövä tasya nirväëaà
kim asat-karmabhir bhavet
"bhüù" ["the earth"] refers to the field of activities. The material body,
which is a result of the living being's actions, is his field of activities,
and it gives him false designations.
kim asat-karmabhir bhavet—If one foolishly engages in temporary
fruitive activities and does not look toward the cessation of this
bondage, what will be the benefit of his actions?
See purport, beginning: Närada Muni spoke to the Haryaçvas, the
sons of Prajäpati Dakña, about ten allegorical subjects—the king, the
kingdom, the river, the house, the physical elements and so forth.
After considering these by themselves, the Haryaçvas could
understand that the living entity encaged in his body seeks
happiness, but takes no interest in how to become free from his
encagement. This is a very important verse, since all the living
entities in the material world are very active, having obtained their
particular types of bodies.
See purport, last para: The Haryaçvas, the sons of Prajäpati Dakña,
could immediately understand the purport of Närada's instructions.
Our Kåñëa consciousness movement is especially meant for such
enlightenment. We are trying to enlighten humanity so that people
may come to the understanding that they should work hard in
tapasya for self-realization and freedom from the continuous
bondage of birth, death, old age and disease in one body after
another. Mäyä, however, is very strong; she is expert in putting
impediments in the way of this understanding. Therefore sometimes
one comes to the Kåñëa consciousness movement but again fallsinto the
clutches of mäyä, not understanding the importance of this
movement.
What is maya’s dictation?
6.5.12
only one male—the Supreme Lord, who observes everything
tam adåñöväbhavaà puàsaù
kim asat-karmabhir bhavet
If the members of human society do not understand Him, the
Supreme, through their advancement in knowledge and activities, but
simply work very hard like cats and dogs all day and night for
temporary happiness, what will be the benefit of their activities?
See purport, beginning: Närada Muni had mentioned a kingdom
where there is only one king with no competitor. The complete
spiritual world, and specifically the cosmic manifestation, has only
one proprietor or enjoyer—the Supreme Personality of Godhead, who
is beyond this material manifestation. The Lord has therefore been
described as turya, existing on the fourth platform.
6.5.13
bila-svargaà--hole from which no one returns--Patala
pratyag-dhämävida iha
kim asat-karmabhir bhavet
Similarly, if one enters the Vaikuëöha-dhäma [pratyag-dhäma], he
does not return to this material world. If there is such a place, from
which, having gone, one does not return to the miserable material
condition of life, what is the use of jumping like monkeys in the
temporary material world and not seeing or understanding that
place? What will be the profit?
See purport, end: One's real concern should be to free himself from
the repetition of birth and death and attain the topmost perfection of
life by living with the Supreme King in the spiritual world. In theseverses
the sons of Dakña repeatedly say, kim asat-karmabhir bhavet:
"What is the use of impermanent fruitive activities?"
BJD-- Bila is same word as in ‘bila svarga.’ Going to hell - one is
spiritually finished for a long long time. This is one meaning of falling
in the hole. But also it can mean to attain sp wld and to get free from
unending material miseries. Grasp this truth! One has new and newer
plans to enjoy but failure and old age and death take one over.
Emphasis on getting out of mat wld.
6.5.14
svairiëé—prostitute—unsteady intelligence
kim asat-karmabhir bhavet—If one fully engages in temporary fruitive
activities, not understanding how this is taking place, what does he
actually gain?
See purport, end: Karmés change their professions at any moment,
but a Kåñëa conscious person does not change his profession, for his
only profession is to attract the attention of Kåñëa by chanting the
Hare Kåñëa mantra and living a very simple life, without following
daily changes of fashion. In our Kåñëa consciousness movement,
fashionable persons are taught to adopt one fashion—the dress of a
Vaiñëava with a shaved head and tilaka. They are taught to be always
clean in mind, dress and eating in order to be fixed in Kåñëa
consciousness. What is the use of changing one's dress, sometimes
wearing long hair and a long beard and sometimes dressing
otherwise? This is not good. One should not waste his time in such
frivolous activities. One should always be fixed in Kåñëa
consciousness and take the cure of devotional service with firm
determination.
BJD--BJ says the following question arises ‘What causes someone to
walk gladly down the material path to hellish existence?’ Flickering
intelligence is like a prostitute changing dresses. Always the same
thing - sense grat - but presented as different things - dresseddifferently.
Reads purp from ‘intelligence of a liv ent……’ to end. Says he likes this
purp - it is powerful and direct. Makes humorous comments about
having many many clothes and having to spend so much time
deciding what to wear. Simple life to keep mind peaceful.
Don’t spend time looking in mirror etc. Waste of human
consciousness
6.5.15
husband of prostitute—living entity with polluted intelligence
kim asat-karmabhir bhavet
Frustrated by material nature, he must follow the movements of the
intelligence, which brings various conditions of happiness and
distress. If one performs fruitive activities under such conditions,
what will be the benefit?
See purport, para 2, after quote: Although one follows the dictations
of material nature, he happily thinks himself the master or husband of
material nature. Scientists, for example, try to be the masters of
material nature, life after life, not caring to understand the Supreme
Person, under whose direction everything within this material world is
moving. Trying to be the masters of material nature, they are
imitation gods who declare to the public that scientific advancement
will one day be able to avoid the so-called control of God. In fact,
however, the living being, unable to control the rulings of God, is
forced to associate with the prostitute of polluted intelligence and
accept various material bodies.
6.5.16
river flowing in two directions—creation and dissolution
mattasya täm avijïasya
kim asat-karmabhir bhavet
What will be the benefit of performing fruitive activities in that river of
mäyä?See purport, whole: One may be submerged in the waves of the river
of mäyä, but one may also get free from the waves by coming to the
banks of knowledge and austerity. Near these banks, however, the
waves are very strong. If one does not understand how he is being
tossed by the waves, but simply engages in temporary fruitive
activities, what benefit will he derive?
In the Brahma-saàhitä (5.44) there is this statement:
såñöi-sthiti-pralaya-sädhana-çaktir ekä
chäyeva yasya bhuvanäni bibharti durgä
The mäyä-çakti, Durgä, is in charge of såñöi-sthiti-pralaya, creation
and dissolution, and she acts under the direction of the Supreme Lord
(mayädhyakñeëa prakåtiù süyate sa-caräcaram [Bg. 9.10]). When one
falls in the river of nescience, he is always tossed here and there by
the waves, but the same mäyä can also save him when be surrenders
to Kåñëa, or becomes Kåñëa conscious. Kåñëa consciousness is
knowledge and austerity. A Kåñëa conscious person takes
knowledge from the Vedic literature, and at the same time he must
practice austerities.
To attain freedom from material life, one must take to Kåñëa
consciousness. Otherwise, if one very busily engages in the so-called
advancement of science, what benefit will he derive? If one is carried
away by the waves of nature, what is the meaning of being a great
scientist or philosopher? Mundane science and philosophy are also
material creations. One must understand how mäyä works and how
one can be released from the tossing waves of the river of nescience.
That is one's first duty.
6.5.17
house of 25 elements—Lord is reservoir of 25 elements
adhyätmam abudhasyeha
kim asat-karmabhir bhavet
If one engages in temporary fruitive activities, not knowing that
Supreme Person, what benefit will he derive?BJD-- K is making everything
happen in the material world. K is the
source of it all. If one tries to hold onto something for material
security it is like trying to hold onto a wave in a river. Better to
understand the cause of it all and take shelter of Him. Reads from
BJD—Introd: Reviews Narada’s preaching to Haryasvas. Haryasvas
didn’t spend so long hearing from Narada but understood. Lava
matra sadhu sanga sarva siddhi haya. Don’t identify with polluted
intelligence.
River of mat life of creation and destruction of so many situations
which we may enjoy or suffer. Life is a flicker in eternity.
Reads v 18 Swans understand the distinction between spirit and
matter. Reads purp v18 Talks about how everyone idolizes the
advanced materialists of the Western world. Yet the Westerners are
not happy in their sense grat - it is a bluff. It is already a proven
failure. Man wanted to pay 20 million dollars to go on a space shuttle.
So much money yet so bored and frustrated that he has to do
something stupid like that. He is too selfish to give the money in
charity. Cannot be happy like that. Happiness comes from gratitude
and peacefulness.
6.5.18
swan [haàsa]—discriminates between matter and spirit
accepts the essence of everything
explains the means of bondage and the means of liberation
vivikta-padam ajïäya
kim asat-karmabhir bhavet
If a foolish rascal leaves aside the study of these çästras to engage
in temporary activities, what will be the result?
See purport, para 1, end; para 2: The entire world is imitating the
materialistic civilization of the West, and therefore the Kåñëa
consciousness movement is very much interested in giving the
Western people knowledge by translating the original Sanskrit Vedic
literatures into Western languages.The word vivikta-padam refers to the path
of logical discourses
concerning the aim of life. If one does not discuss that which is
important in life, one is put into darkness and must struggle for
existence. What, then, is the benefit of his advancement in
knowledge? The people of the West are seeing their students
becoming hippies, despite gorgeous arrangements for university
education. The Kåñëa consciousness movement, however, is trying to
convert misguided, drug-addicted students to the service of Kåñëa
and engage them in the best welfare activities for human society.
6.5.19
käla-cakraà –Eternal time moves very sharply, as if made of razors
and thunderbolts
kim asat-karmabhir bhavet
If one does not try to study the eternal element of time, what benefit
can he derive from performing temporary material activities?
See purport, whole: This verse explains the words kñaura-pavyaà
svayaà bhrami, which especially refer to the orbit of eternal time. It is
said that time and tide wait for no man. According to the moral
instructions of the great politician Cäëakya Paëòita:
äyuñaù kñaëa eko 'pi
na labhyaù svarëa-koöibhiù
na cen nirarthakaà nétiù
kä ca hänis tato 'dhikä
Even a moment of one's lifetime could not be returned in exchange
for millions of dollars. Therefore one should consider how much loss
one suffers if he wastes even a moment of his life for nothing. Living
like an animal, not understanding the goal of life, one foolishly thinks
that there is no eternity and that his life span of fifty, sixty, or, at the
most, one hundred years, is everything. This is the greatest
foolishness. Time is eternal, and in the material world one passes
through different phases of his eternal life. Time is compared herein
to a sharp razor. A razor is meant to shave the hair from one's face,
but if not carefully handled, the razor will cause disaster. One isadvised not
to create a disaster by misusing his lifetime. One should
be extremely careful to utilize the span of his life for spiritual
realization, or Kåñëa consciousness.
6.5.20
[Närada Muni had asked how one could ignorantly defy one's own
father. The Haryaçvas understood the meaning of this question.] One
must accept the original instructions of the çästra. According to
Vedic civilization, one is offered a sacred thread as a sign of second
birth. One takes his second birth by dint of having received
instructions in the çästra from a bona fide spiritual master. Therefore,
çästra, scripture, is the real father. All the çästras instruct that one
should end his material way of life. If one does not know the purpose
of the father's orders, the çästras, he is ignorant. The words of a
material father who endeavors to engage his son in material activities
are not the real instructions of the father.
See purport, para 3: One should be initiated into following the
principles of çästra. In offering initiation, our Kåñëa consciousness
movement asks one to come to the conclusion of çästra by taking
the advice of the supreme speaker of the çästra, Kåñëa, forgetting
the principles of the materialistic way of life. Therefore the principles
we advise are no illicit sex, no intoxication, no gambling and no meat-
eating. These four types of engagement will enable an intelligent
person to get free from the materialistic life and return home, back to
Godhead.
See purport, para 6: The Kåñëa consciousness movement is teaching
this higher knowledge of retiring from materialistic life to return to
Godhead, but unfortunately many parents are not very satisfied with
this movement. Aside from the parents of our students, many
businessmen are also dissatisfied because we teach our students to
abandon intoxication, meat-eating, illicit sex and gambling. If the
Kåñëa consciousness movement spreads, the so-called businessmen
will have to close their slaughterhouses, breweries and cigarette
factories. Therefore they are also very much afraid. However, wehave no
alternative than to teach our disciples to free themselves
from materialistic life. We must instruct them in the opposite of
material life to save them from the repetition of birth and death.
BJD-- Daksa is telling sons to create progeny. Narada is saying don’t
do it - get out of mat life! Reads purp from ‘all the sastras, however…..’
to ‘platform of Brahman.’ Then reads from ‘The KC movement is
teaching this higher knowledge of retiring….’ to end.
Something very flammable immediately explodes if there is a little
spark. Similarly if one is in m/g one is ready to burst into flames of
inspired KC - like Haryasvas. One may be more like wet wood ie in
m/ig.
6.5.21
Çukadeva Gosvämé continued: My dear King, after hearing the
instructions of Närada, the Haryaçvas, the sons of Prajäpati Dakña,
were firmly convinced. They all believed in his instructions and
reached the same conclusion. Having accepted him as their spiritual
master, they circumambulated that great sage and followed the path
by which one never returns to this world.
See purport, para 1: From this verse we can understand the meaning
of initiation and the duties of a disciple and spiritual master. The
spiritual master never instructs his disciple, "Take a mantra from me,
pay me some money, and by practicing this yoga system you will
become very expert in materialistic life." This is not the duty of a
spiritual master. Rather, the spiritual master teaches the disciple how
to give up materialistic life, and the disciple's duty is to assimilate his
instructions and ultimately follow the path back home, back to
Godhead, from whence no one returns to this material world.
6.5.22
The seven musical notes-ña, å, gä, ma, pa, dha and ni-are used in
musical instruments, but originally they come from the Säma Veda.
The great sage Närada vibrates sounds describing the pastimes ofthe
Supreme Lord. By such transcendental vibrations, such as Hare
Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare
Räma, Räma Räma, Hare Hare, he fixes his mind at the lotus feet of
the Lord. Thus he directly perceives Håñékeça, the master of the
senses. After delivering the Haryaçvas, Närada Muni continued
traveling throughout the planetary systems, his mind always fixed at
the lotus feet of the Lord.
BJD-- BJ sings musical scale. Reads whole song in a muscial way,
and reads rest of purp. Narada left after liberating the Haryasvas.
PURPORT
The goodness of the great sage Närada Muni is described herewith.
He always chants about the pastimes of the Lord and delivers the
fallen souls back to Godhead. In this regard, Çréla Bhaktivinoda
Öhäkura has sung:
närada-muni, bäjäya véëä,
'rädhikä-ramaëa'-näme
näma amani, udita haya,
bhakata-géta-säme
amiya-dhärä, variñe ghana,
çravaëa-yugale giyä
bhakata-jana, saghane näce,
bhariyä äpana hiyä
mädhuré-püra, äsaba paçi',
mätäya jagata-jane
keha vä käìde, keha vä näce,
keha mäte mane mane
païca-vadana, närade dhari',
premera saghana rola
kamaläsana, näciyä bale,
'bola bola hari bola'
sahasränana, parama-sukhe,
'hari hari' bali' gäya
näma-prabhäve, mätila viçva,
näma-rasa sabe päyaçré-kåñëa-näma,
rasane sphuri',
purä'la ämära äça
çré-rüpa-pade, yäcaye ihä,
bhakativinoda däsa
The purport of this song is that Närada Muni, the great soul, plays a
stringed instrument called a véëä, vibrating the sound rädhikä-
ramaëa, which is another name for Kåñëa. As soon as he strokes the
strings, all the devotees begin responding, making a very beautiful
vibration. Accompanied by the stringed instrument, the singing
seems like a shower of nectar, and all the devotees dance in ecstasy
to the fullest extent of their satisfaction. While dancing, they appear
madly intoxicated with ecstasy, as if drinking the beverage called
mädhuré-püra. Some of them cry, some of them dance, and some of
them, although unable to dance publicly, dance within their hearts.
Lord Çiva embraces Närada Muni and begins talking in an ecstatic
voice, and seeing Lord Çiva dancing with Närada, Lord Brahmä also
joins, saying, "All of you kindly chant 'Hari bol! Hari bol!' " The King of
heaven, Indra, also gradually joins with great satisfaction and begins
dancing and chanting "Hari bol! Hari bol!" In this way, by the influence
of the transcendental vibration of the holy name of God, the whole
universe becomes ecstatic. Bhaktivinoda Öhäkura says, "When the
universe becomes ecstatic, my desire is satisfied. I therefore pray
unto the lotus feet of Rüpa Gosvämé that this chanting of harer näma
[Cc. Ädi 17.21] may go on nicely like this."
Lord Brahmä is the guru of Närada Muni, who is the guru of
Vyäsadeva, and Vyäsadeva is the guru of Madhväcärya. Thus the
Gauòéya-Mädhva-sampradäya is in the disciplic succession from
Närada Muni. The members of this disciplic succession—in other
words, the members of the Kåñëa consciousness movement—should
follow in the footsteps of Närada Muni by chanting the
transcendental vibration Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare
Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. They should
go everywhere to deliver the fallen souls by vibrating the Hare Kåñëa
mantra and the instructions of Bhagavad-gétä, Çrémad-Bhägavatam
and Caitanya-caritämåta. That will please the Supreme Personality
ofGodhead. One can spiritually advance if one actually follows the
instructions of Närada Muni. If one pleases Närada Muni, then the
Supreme Personality of Godhead, Håñékeça, is also pleased (yasya
prasädäd bhagavat-prasädaù **). The immediate spiritual master is
the representative of Närada Muni; there is no difference between the
instructions of Närada Muni and those of the present spiritual
master. Both Närada Muni and the present spiritual master speak the
same teachings of Kåñëa, who says in Bhagavad-gétä (18.65-66):
man-manä bhava mad-bhakto
mad-yäjé mäà namaskuru
mäm evaiñyasi satyaà te
pratijäne priyo 'si me
sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
"Always think of Me and become My devotee. Worship Me and offer
your homage unto Me. Thus you will come to Me without fail. I
promise you this because you are My very dear friend. Abandon all
varieties of religion and just surrender unto Me. I shall deliver you
from all sinful reaction. Do not fear."
6.5.23
The Haryaçvas, the sons of Prajäpati Dakña, were very well behaved,
cultured sons, but unfortunately, because of the instructions of
Närada Muni, they deviated from the order of their father. When
Dakña heard this news, which was brought to him by Närada Muni, he
began to lament. Although he was the father of such good sons, he
had lost them all. Certainly this was lamentable.
See purport, seven lines down: Similarly, we are trying to bring as
many young men as possible to the Kåñëa consciousness movement
for their ultimate benefit, but the parents of the young men joining
this movement, being very sorry, are lamenting and making
counterpropaganda. Of course, Prajäpati Dakña did not makepropaganda
against Närada Muni, but later, as we shall see, Dakña
cursed Närada Muni for his benevolent activities. This is the way of
materialistic life. A materialistic father and mother want to engage
their sons in begetting children, striving for improved economic
conditions and rotting in materialistic life. They are not unhappy when
their children become spoiled, useless citizens, but they lament when
they join the Kåñëa consciousness movement to achieve the ultimate
goal of life. This animosity between parents and the Kåñëa
consciousness movement has existed since time immemorial. Even
Närada Muni was condemned, not to speak of others. Nevertheless,
Närada Muni never gives up his mission. To deliver as many fallen
souls as possible, he continues playing his musical instrument and
vibrating the transcendental sound Hare Kåñëa, Hare Kåñëa, Kåñëa
Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.
BJD-- Narada makes things exciting. He broke the determination of
Daksa’s sons for following Daksa’s instruction and then went and told
Daksa what he had done.
Reads purp to v 23 SP saw the amazing phenomenon of how parents
lamented when young people joined ISKCON but hadn’t lamented that
they were hippies etc.
6.5.24
When Prajäpati Dakña was lamenting for his lost children, Lord
Brahmä pacified him with instructions, and thereafter Dakña begot
one thousand more children in the womb of his wife, Päïcajané. This
time his sons were known as the Savaläçvas.
See purport, end: Prajäpati Dakña is very expert in begetting children,
and Närada Muni is very expert in delivering all the conditioned souls
back home, back to Godhead. Therefore the materialistic experts do
not agree with the spiritual expert Närada Muni. but this does not
mean that Närada Muni will give up his engagement of chanting the
Hare Kåñëa mantra.6.5.25
Savalasvas went to Narayanasaras.
See purport, whole: Prajäpati Dakña sent his second group of sons to
the same place where his previous sons had attained perfection. He
did not hesitate to send his second group of sons to the same place,
although they too might become victims of Närada's instructions.
According to the Vedic culture, one should be trained in spiritual
understanding as a brahmacäré before entering household life to
beget children. This is the Vedic system. Thus Prajäpati Dakña sent
his second group of sons for cultural improvement, despite the risk
that because of the instructions of Närada they might become as
intelligent as their older brothers. As a dutiful father, he did not
hesitate to allow his sons to receive cultural instructions concerning
the perfection of life; he depended upon them to choose whether to
return home, back to Godhead, or to rot in this material world in
various species of life. In all circumstances, the duty of the father is
to give cultural education to his sons, who must later decide which
way to go. Responsible fathers should not hinder their sons who are
making cultural advancement in association with the Kåñëa
consciousness movement. This is not a father's duty. The duty of a
father is to give his son complete freedom to make his choice after
becoming spiritually advanced by following the instructions of the
spiritual master.
SP is preaching to the parents of his disciples.
6.5.26
Ss also got purified.
See purport, middle: Whether one chants oàkära or addresses the
Lord as "Kåñëa," the meaning is the same, but Çré Caitanya
Mahäprabhu has recommended that in this age one chant the Hare
Kåñëa mantra (harer näma eva kevalam [Cc. Ädi 17.21]). Although
there is no difference between Hare Kåñëa and the Vedic mantrasbeginning
with oàkära, Çré Caitanya Mahäprabhu, the leader of the
spiritual movement for this age, has recommended that one chant
Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare
Räma, Räma Räma, Hare Hare.
6.27-28
oà namo näräyaëäya
puruñäya mahätmane
viçuddha-sattva-dhiñëyäya
mahä-haàsäya dhémahi
For a few months the sons of Prajäpati Dakña drank only water and
ate only air. Thus undergoing great austerities, they recited this
mantra: "Let us offer our respectful obeisances unto Näräyaëa, the
Supreme Personality of Godhead, who is always situated in His
transcendental abode. Since He is the Supreme Person
[paramahaàsa], let us offer our respectful obeisances unto Him."
See purport, whole: From these verses it is apparent that the chanting
of the mahä-mantra or the Vedic mantras must be accompanied by
severe austerities. In Kali-yuga, people cannot undergo severe
austerities like those mentioned herein—drinking only water and
eating only air for many months. One cannot imitate such a process.
But at least one must undergo some austerity by giving up four
unwanted principles, namely illicit sex, meat-eating, intoxication and
gambling. Anyone can easily practice this tapasya, and then the
chanting of the Hare Kåñëa mantra will be effective without delay.
One should not give up the process of austerity. If possible, one
should bathe in the waters of the Ganges or Yamunä, or in the
absence of the Ganges and Yamunä one may bathe in the water of
the sea. This is an item of austerity. Our Kåñëa consciousness
movement has therefore established two very large centers, one in
Våndävana and another in Mäyäpur, Navadvépa. There one may
bathe in the Ganges or Yamunä, chant the Hare Kåñëa mantra and
thus become perfect and return home, back to Godhead.6.5.29
O King Parékñit, Närada Muni approached these sons of Prajäpati
Dakña, who were engaged in tapasya to beget children, and spoke
enigmatic words to them just as he had spoken to their elder
brothers.
6.5.30
O sons of Dakña, please hear my words of instruction attentively. You
are all very affectionate to your elder brothers, the Haryaçvas.
Therefore you should follow their path.
PURPORT
Närada Muni encouraged Prajäpati Dakña's second group of sons by
awakening their natural affinity for their brothers. He urged them to
follow their older brothers if they were at all affectionate toward
them. Family affection is very strong, and therefore Närada Muni
followed this tactic of reminding them of their family relationship with
the Haryaçvas. Generally the word nigama refers to the Vedas, but
here nigama refers to the instructions contained in the Vedas.
Çrémad-Bhägavatam says, nigama-kalpa-taror galitaà phalam: [SB
1.1.3] the Vedic instructions are like a tree, of which Çrémad-
Bhägavatam is the ripened fruit. Närada Muni is engaged in
distributing this fruit, and therefore he instructed Vyäsadeva to write
this Mahä-Puräëa, Çrémad-Bhägavatam, for the benefit of ignorant
human society.
anarthopaçamaà säkñäd
bhakti-yogam adhokñaje
lokasyäjänato vidväàç
cakre sätvata-saàhitäm
"The material miseries of the living entity, which are superfluous to
him, can be directly mitigated by the linking process of devotional
service. But the mass of people do not know this, and therefore the
learned Vyäsadeva compiled this Vedic literature, which is in relation
to the Supreme Truth." (SB 1.7.6) People are suffering because of
ignorance and are following a wrong path for happiness. This is
called anartha. These material activities will never make them happy,and
therefore Närada instructed Vyäsadeva to record the instructions
of Çrémad-Bhägavatam. Vyäsadeva actually followed Närada and did
this. Çrémad-Bhägavatam is the supreme instruction of the Vedas.
Galitaà phalam: the ripened fruit of the Vedas is Çrémad-
Bhägavatam.
6.5.31
A brother aware of the principles of religion follows in the footsteps
of his elder brothers. Because of being highly elevated, such a pious
brother gets the opportunity to associate and enjoy with demigods
like the Maruts, who are all affectionate to their brothers.
Notes: Narada uses different preaching techniques.
What examples? Pracinabarhi. Mrgari. Vyasadeva.
6.5.32
Çukadeva Gosvämé continued: O best of the advanced Äryans, after
saying this much to the sons of Prajäpati Dakña, Närada Muni, whose
merciful glance never goes in vain, left as he had planned. The sons
of Dakña followed their elder brothers. Not attempting to produce
children, they engaged themselves in Kåñëa consciousness.
6.5.33
The Savaläçvas took to the correct path, which is obtainable by a
mode of life meant to achieve devotional service, or the mercy of the
Supreme Personality of Godhead. Like nights that have gone to the
west, they have not returned even until now.
6.5.34
At this time, Prajäpati Dakña observed many inauspicious signs, and
he heard from various sources that his second group of sons, the
Savaläçvas, had followed the path of their elder brothers in
accordance with the instructions of Närada.BJD—Introd: Daksa was furious
as he had his service to do to
populate the universe and Narada had ruined it. Reads purp to v 35. 4
th canto opened with Daksa being angry at Siva. Daksa is powerful but
not pure. Daksa went thru so much trouble because of thinking Lord
Siva his enemy. Now he is thinking Narada is his enemy and is angry
with him. Daksa is the only member of the family who Narada had
failed to deliver from mat life.
Why is bereavment a good time for bhakti yoga? Their plans for mat
happiness are, for the time being, crushed and their hearts are
cracked and they feel life is not worth living - they are aware of mat
suffering. The cracked heart means the mat illusion is cracked and
the world is empty. Give your heart to the Lord!
6.5.35
When he heard that the Savaläçvas had also left this world to engage
in devotional service, Dakña was angry at Närada, and he almost
fainted due to lamentation. When Dakña met Närada, Dakña's lips
began trembling in anger, and he spoke as follows.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura comments that Närada Muni
had delivered the entire family of Sväyambhuva Manu, beginning with
Priyavrata and Uttänapäda. He had delivered Uttänapäda's son
Dhruva and had even delivered Präcénabarhi, who was engaged in
fruitive activities. Nevertheless, he could not deliver Prajäpati Dakña.
Prajäpati Dakña saw Närada before him because Närada had
personally come to deliver him. Närada Muni took the opportunity to
approach Prajäpati Dakña in his bereavement because the time of
bereavement is a suitable time for appreciating bhakti-yoga. As
stated in Bhagavad-gétä (7.16), four kinds of men—ärta (one who is
distressed), arthärthé (one in need of money), jijïäsu (one who is
inquisitive) and jïäné (a person in knowledge)—try to understand
devotional service. Prajäpati Dakña was in great distress because of
the loss of his sons, and therefore Närada took the opportunity to
instruct him regarding liberation from material bondage.6.5.36
Prajäpati Dakña said: Alas, Närada Muni, you wear the dress of a
saintly person, but you are not actually a saint. Indeed, although I am
now in gåhastha life, I am a saintly person. By showing my sons the
path of renunciation, you have done me an abominable injustice.
See purport, para 1: Çré Caitanya Mahäprabhu said, sannyäséra alpa
chidra sarva-loke gäya (Cc. Madhya 12.51). In society one will find
many sannyäsés, vänaprasthas, gåhasthas and brahmacärés, but if
all of them properly live in accordance with their duties, they are
understood to be sädhus. Prajäpati Dakña was certainly a sädhu
because he had executed such great austerities that the Supreme
Personality of Godhead, Lord Viñëu, had appeared before him.
Nevertheless, he had a fault-finding mentality. He improperly thought
Närada Muni to be asädhu, or nonsaintly, because Närada had foiled
his intentions. Desiring to train his sons to become gåhasthas fully
equipped with knowledge, Dakña had sent them to execute
austerities by Näräyaëa-saras. Närada Muni, however, taking
advantage of their highly elevated position in austerity, instructed
them to become Vaiñëavas in the renounced order. This is the duty of
Närada Muni and his followers. They must show everyone the path of
renouncing this material world and returning home, back to Godhead.
Prajäpati Dakña, however, could not see the exaltedness of the duties
Närada Muni performed in relation to his sons. Unable to appreciate
Närada Muni's behavior, Dakña accused Närada of being asädhu.
See purport, para 4: Sometimes a saintly person is misunderstood by
gåhasthas, especially when he instructs their young sons to accept
Kåñëa consciousness. Generally a gåhastha thinks that unless one
enters gåhastha life he cannot properly enter the renounced order. If
a young man immediately adopts the path of the renounced order in
accordance with the instructions of Närada or a member of his
disciplic succession, his parents become very angry. This same
phenomenon is occurring in our Kåñëa consciousness movement
because we are instructing all the young boys in the Western
countries to follow the path of renunciation. We allow gåhastha life,but a
gåhastha also follows the path of renunciation. Even a
gåhastha has to give up so many bad habits that his parents think his
life has been practically destroyed. We allow no meat-eating, no illicit
sex, no gambling and no intoxication, and consequently the parents
wonder how, if there are so many no's, one's life can be positive. In
the Western countries especially, these four prohibited activities
practically constitute the life and soul of the modern population.
Therefore parents sometimes dislike our movement, just as Prajäpati
Dakña disliked the activities of Närada and accused Närada of
dishonesty. Nevertheless, although parents may be angry at us, we
must perform our duty without hesitation because we are in the
disciplic succession from Närada Muni.
See purport, end: However, because modern civilization is misled,
householders want to remain in family life until death, and therefore
they are suffering. In such cases, the disciples of Närada Muni advise
all the members of the younger generation to join the Kåñëa
consciousness movement immediately. There is nothing wrong in
this.
BJD-- Asks what cidra mean? It means a spot.
Why become entangled if one can free oneself.
Daksa was thinking that Narada had retarded his sons sp life.
6.5.37
Prajäpati Dakña said: My sons were not at all freed from their three
debts. Indeed, they did not properly consider their obligations. O
Närada Muni, O personality of sinful action, you have obstructed their
progress toward good fortune in this world and the next because they
are still indebted to the saintly persons, the demigods and their
father.
How to defeat this argument?
Prajäpati Dakña argued that although the renounced order is
recommended for liberation, one cannot attain liberation unless one
fulfills his obligations to the demigods, the saints and his father.Since
Dakña's sons had not liberated themselves from these three
debts, how could Närada Muni have led them to the renounced order
of life? Apparently, Prajäpati Dakña did not know the final decision of
the çästras. As stated in Çrémad-Bhägavatam (11.5.41):
devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
Everyone is indebted to the demigods, to living entities in general, to
his family, to the pitäs and so on, but if one fully surrenders to Kåñëa,
Mukunda, who can give one liberation, even if one performs no yajïas,
one is freed from all debts. Even if one does not repay his debts, he is
freed from all debts if he renounces the material world for the sake of
the Supreme Personality of Godhead, whose lotus feet are the shelter
of everyone. This is the verdict of the çästra. Therefore Närada Muni
was completely right in instructing the sons of Prajäpati Dakña to
renounce this material world immediately and take shelter of the
Supreme Personality of Godhead. Unfortunately, Prajäpati Dakña, the
father of the Haryaçvas and Savaläçvas, did not understand the great
service rendered by Närada Muni. Dakña therefore addressed him as
päpa (the personality of sinful activities) and asädhu (a nonsaintly
person). Since Närada Muni was a great saint and Vaiñëava, he
tolerated all such accusations from Prajäpati Dakña. He merely
performed his duty as a Vaiñëava by delivering all the sons of
Prajäpati Dakña, enabling them to return home, back to Godhead.
6.5.38
Prajäpati Dakña continued: Thus committing violence against other
living entities and yet claiming to be an associate of Lord Viñëu, you
are defaming the Supreme Personality of Godhead. You needlessly
created a mentality of renunciation in innocent boys, and therefore
you are shameless and devoid of compassion. How could you travel
with the personal associates of the Supreme Lord?See purport, beginning:
This mentality of Prajäpati Dakña still
continues even today. When young boys join the Kåñëa
consciousness movement, their fathers and so-called guardians are
very angry at the propounder of the Kåñëa consciousness movement
because they think that their sons have been unnecessarily induced
to deprive themselves of the material enjoyments of eating, drinking
and merrymaking.
See purport, end: Since Prajäpati Dakña was a karmé, he could not
appreciate the great service Närada Muni had rendered his eleven
thousand sons. Instead, he accused Närada Muni of being sinful and
charged that because Närada Muni was associated with the Supreme
Personality of Godhead, the Lord would also be defamed. Thus
Dakña criticized that Närada Muni was an offender to the Lord
although he was known as an associate of the Lord.
BJD-- Reads purp to v 38 Misconception of enjoying life in a pious
way. But how can one enjoy if the ultimate end is death? PD is only
interested in serving K. Daksa thinks Narada is an offender to himself
and to K. Daksa is blaming Narada and not taking responsibility for
his own actions, his own anger.
6.5.39
All the devotees of the Lord but you are very kind to the conditioned
souls and are eager to benefit others. Although you wear the dress of
a devotee, you create enmity with people who are not your enemies,
or you break friendship and create enmity between friends. Are you
not ashamed of posing as a devotee while performing these
abominable actions?
PURPORT
Such are the criticisms that must be borne by the servants of Närada
Muni in the disciplic succession. Through the Kåñëa consciousness
movement, we are trying to train young people to become devotees
and return home, back to Godhead, by following rigid regulative
principles, but our service is appreciated neither in India nor abroad in
the Western countries where we are endeavoring to spread thisKåñëa
consciousness movement. In India the caste brähmaëas have
become enemies of the Kåñëa consciousness movement because
we elevate foreigners, who are supposed to be mlecchas and
yavanas, to the position of brähmaëas. We train them in austerities
and penances and recognize them as brähmaëas by awarding them
sacred threads. Thus the caste brähmaëas of India are very
displeased by our activities in the Western world. In the West also, the
parents of the young people who join this movement have also
become enemies. We have no business creating enemies, but the
process is such that nondevotees will always be inimical toward us.
Nevertheless, as stated in the çästras, a devotee should be both
tolerant and merciful. Devotees engaged in preaching should be
prepared to be accused by ignorant persons, and yet they must be
very merciful to the fallen conditioned souls. If one can execute his
duty in the disciplic succession of Närada Muni, his service will surely
be recognized….
See purport, last sentence: Preaching can be a difficult, thankless
task, but a preacher must follow the orders of the Supreme Lord and
be unafraid of materialistic persons.
BJD-- Naturally devotees will be critisized in this world as this world is
based on different principles. Sometimes people will kill devotees.
Hard to preach in this world - one risks one’s life but gets eternal life.
Lord JC got crucified and all of his 12 disciples were martyred.
People are really threatened by preaching as it challenges the root of
their attachments. In 60’s one big wishy washy Buddhist writer was
asked to write a foreword to SP Bg and he wrote back a heavy
negative piece. SP thought this was good as it showed that the
preaching was strong as the demon had been disturbed.
6.5.40
Prajäpati Dakña continued: If you think that simply awakening the
sense of renunciation will detach one from the material world, I must
say that unless full knowledge is awakened, simply changing dresses
as you have done cannot possibly bring detachment.How does SP answer
this argument?
See purport, first para: Prajäpati Dakña was correct in stating that
changing one's dress cannot detach one from this material world.
The sannyäsés of Kali-yuga who change their robes from white to
saffron and then think they can do whatever they like are more
abominable than materialistic gåhasthas. This is not recommended
anywhere. Prajäpati Dakña was right in pointing out this defect, but
he did not know that Närada Muni had aroused the spirit of
renunciation in the Haryaçvas and Savaläçvas through full
knowledge. Such enlightened renunciation is desirable. One should
enter the renounced order with full knowledge (jïäna-vairägya), for the
perfection of life is possible for one who renounces this material
world in that way. This elevated stage can be reached very easily, as
supported by the statements of Çrémad-Bhägavatam (1.2.7):
väsudeve bhagavati
BJD-- Narada’s association had given Daksa’s sons real knowledge
and it wasn’t artificial renunciation. What happens when one does
austerity? The mind rebels. So the problem is controlling the mind
which is so attached to enjoyment. The mind overwhelms the
intelligence e.g. when it is time to get up it tells us we need more
sleep. But Haryasvas were not like that. Narada agrees that false
renunciation is not good but the renunciation of the H’s was not like
that.
6.5.41
Material enjoyment is indeed the cause of all unhappiness, but one
cannot give it up unless one has personally experienced how much
suffering it is. Therefore one should be allowed to remain in so-called
material enjoyment while simultaneously advancing in knowledge to
experience the misery of this false material happiness. Then, without
help from others, one will find material enjoyment detestful. Those
whose minds are changed by others do not become as renounced as
those who have personal experience.Is Daksa accusing Narada of
brainwashing?
See purport, whole: It is said that unless a woman becomes pregnant,
she cannot understand the trouble of giving birth to a child. Bandhyä
ki bujhibe prasava-vedanä. The word bandhyä means a sterile
woman. Such a woman cannot give birth to a child. How, then, can
she perceive the pain of delivery? According to the philosophy of
Prajäpati Dakña, a woman should first become pregnant and then
experience the pain of childbirth. Then, if she is intelligent, she will
not want to be pregnant again. Actually. however. this is not a fact.
Sex enjoyment is so strong that a woman becomes pregnant and
suffers at the time of childbirth. but she becomes pregnant again,
despite her experience. According to Dakña's philosophy. one should
become implicated in material enjoyment so that after experiencing
the distress of such enjoyment. one will automatically renounce.
Material nature, however. is so strong that although a man suffers at
every step, he will not cease his attempts to enjoy (tåpyanti neha
kåpaëa-bahu-duùkha-bhäjaù [SB 7.9.45]). Under the circumstances,
unless one gets the association of a devotee like Närada Muni or his
servant in the disciplic succession, one's dormant spirit of
renunciation cannot be awakened. It is not a fact that because
material enjoyment involves so many painful conditions one will
automatically become detached. One needs the blessings of a
devotee like Närada Muni. Then one can renounce his attachment for
the material world. The young boys and girls of the Kåñëa
consciousness movement have given up the spirit of material
enjoyment not because of practice but by the mercy of Lord Çré
Caitanya Mahäprabhu and His servants.
BJD-- Suffering does not make one renounced. Billions of people are
suffering - they do not renounce but they make yet another plan to
enjoy. Renunciation comes from the association of a renounced
person. One gets some taste of sp life from the heart of the sadhu. A
sadhu’s words are not ordinary words, they are imbued with bhaktiwhich
lives in his heart. We saw this with SP - it wasn’t just charisma.
SP’s association was so sweet because of K sakti.- that was the
potency.
6.5.42
Although I live in household life with my wife and children, I honestly
follow the Vedic injunctions by engaging in fruitive activities to enjoy
life without sinful reactions. I have performed all kinds of yajïas,
including the deva-yajïa, åñi-yajïa, pitå-yajïa and nå-yajïa. Because
these yajïas are called vratas [vows], I am known as a gåhavrata.
Unfortunately, you have given me great displeasure by misguiding my
sons, for no reason, to the path of renunciation. This can be tolerated
once.
See purport, whole: Prajäpati Dakña wanted to prove that he had been
most tolerant in not having said anything when Närada Muni, for no
reason, induced his ten thousand innocent sons to adopt the path of
renunciation. Sometimes householders are accused of being
gåhamedhés, for gåhamedhés are satisfied with family life without
spiritual advancement. Gåhasthas, however, are different because
although gåhasthas live in householder life with their wives and
children, they are eager for spiritual advancement. Wanting to prove
that he had been magnanimous to Närada Muni, Prajäpati Dakña
stressed that when Närada had misled his first sons, Dakña had
taken no action; he had been kind and tolerant. He was aggrieved,
however, because Närada Muni had misled his sons for a second
time. Therefore he wanted to prove that Närada Muni, although
dressed like a sädhu, was not actually a sädhu; he himself, although a
householder, was a greater sädhu than Närada Muni.
How to live a KC grhastha life?
LCM:
gåhastha viñayé ämi, ki mora sädhane
çré-mukhe äjïä kara prabhu—nivedi caraëeSatyaräja Khän said, “My dear
Lord, being a householder and a
materialistic man, I do not know the process of advancing in spiritual
life. I therefore submit myself unto Your lotus feet and request You to
give me orders.” Madhya 15.103
prabhu kahena,—‘kåñëa-sevä’, ‘vaiñëava-sevana’
‘nirantara kara kåñëa-näma-saìkértana’
Çré Caitanya Mahäprabhu replied, “Without cessation continue
chanting the holy name of Lord Kåñëa. Whenever possible, serve Him
and His devotees, the Vaiñëavas.” Madhya 15.104
6.5.43
You have made me lose my sons once, and now you have again done
the same inauspicious thing. Therefore you are a rascal who does not
know how to behave toward others. You may travel all over the
universe, but I curse you to have no residence anywhere.
See purport, whole: Because Prajäpati Dakña was a gåhamedhé who
wanted to remain in household life, he thought that if Närada Muni
could not remain in one place, but had to travel all over the world, that
would be a great punishment for him. Actually, however, such a
punishment is a boon for a preacher. A preacher is known as
parivräjakäcärya—an äcärya, or teacher, who always travels for the
benefit of human society. Prajäpati Dakña cursed Närada Muni by
saying that although he had the facility to travel all over the universe,
he would never be able to stay in one place. In the paramparä system
from Närada Muni, I have also been cursed. Although I have many
centers that would be suitable places of residence, I cannot stay
anywhere, for I have been cursed by the parents of my young
disciples. Since the Kåñëa consciousness movement was started, I
have traveled all over the world two or three times a year, and
although I am provided comfortable places to stay wherever I go, I
cannot stay anywhere for more than three days or a week. I do not
mind this curse by the parents of my disciples, but now it is
necessary that I stay in one place to finish another task—thistranslation of
Çrémad-Bhägavatam. If my young disciples, especially
those who have taken sannyäsa, take charge of traveling all over the
world, it may be possible for me to transfer the curse of the parents
to these young preachers. Then I may sit down conveniently in one
place for the work of translation.
BJD-- Daksa thought he was more of a sadhu than Narada because
he had tolerated Narada taking his 10,000 sons. Narada can stay as
long as he likes only in Dvaraka because no curse can have any effect
there.
Notes: Some of our sannyasi preachers have definitely taken the
curse. What are examples? Jayapataka S. Gopal Krsna G.
JS in Guirness World Book of Records
SP: was once asked where do you live? A: in a 747 jet.

SPL 6.5 6.5.6-8

Time The personal weapon used by Lord Kåñëa, the disc, is called haricakra,
the disc of Hari. This cakra is the wheel of time. It expands from the
beginning of the atoms up to the time of Brahmä's death, and it controls all
activities. It is always revolving and spending the lives of the living entities,
from Lord Brahmä down to an insignificant blade of grass. Thus one
changes from infancy, to childhood, to youth and maturity, and thus one
approaches the end of life. It is impossible to check this wheel of time. This
wheel is very exacting because it is the personal weapon of the Supreme
Personality of Godhead. Sometimes the conditioned soul, fearing the
approach of death, wants to worship someone who can save him from
imminent danger. Yet he does not care for the Supreme Personality of
Godhead, whose weapon is the indefatigable time factor. SB 5.14.29
Loss of Intelligence Sometimes the conditioned soul is attracted by illusion
personified (his wife or girl friend) and becomes eager to be embraced by a
woman. Thus he loses his intelligence as well as knowledge of life's goal. At
that time, no longer attempting spiritual cultivation, he becomes overly
attached to his wife or girl friend and tries to provide her with a suitable
apartment. Again, he becomes very busy under the shelter of that home and
is captivated by the talks, glances and activities of his wife and children. In
this way he loses his Kåñëa consciousness and throws himself in the dense
darkness of material existence. SB 5.14.28
Materialistic intelligence While wandering here and there in that wonderful
garden, King Puraïjana suddenly came in contact with a very beautiful
woman who was walking there without any engagement. She had ten
servantswith her, and each servant had hundreds of wives accompanying
him.
PURPORT
The body has already been compared to a beautiful garden. During
youth the sex impulse is awakened, and the intelligence, according to
one's imagination, is prone to contact the opposite sex. In youth a
man or woman is in search of the opposite sex by intelligence or
imagination, if not directly. The intelligence influences the mind, and
the mind controls the ten senses. Five of these senses gather
knowledge, and five work directly. Each sense has many desires to be
fulfilled. This is the position of the body and the owner of the body,
puraïjana, who is within the body. SB 4.25.20
6.5.11
So the mäyä is very strong. Mäyä always dictates so that we may be
cheated: "Why you are taking Kåñëa as the Supreme Personality of
Godhead? Don't take. He is ordinary man. You can be also equal with
Kåñëa. You also become God. You become also incarnation." This is
going on. And people flock there because they want to be cheated.
What Kåñëa says, they will not accept it. Kåñëa says, sarva-dharmän
parityajya mäm ekaà çaraëam: [Bg. 18.66] "Only take to Kåñëa
consciousness." SPL BG 1.13-14 LON 73
Çravaëam, hearing. Then? Çravaëam is the first important part. That
is the... If one simply hears, simply by hearing sincerely, seriously, he
becomes perfect. It is so nice. If simply people come here and simply
hear Bhagavad-gétä and try to understand it, he becomes perfect. But
they will not come. As soon as they will hear, "Oh, Swamiji is
preaching that I am not God. God is different," "Oh, don't come here."
Finish. I have to flatter him that "You are God." Then he will come. His
hearing is disturbed because there is no flattering words. But if he
sticks to hearing only, he becomes perfect. But mäyä will not allow
him to hear: "Oh, please vacate out. Don't come here." Even our
students. They remain here for some time, go away. Mäyä dictates,
"Oh, why you are spoiling your time?" But the process is very simple,
hearing. But mäyä will not allow him to accept this simple process.So one
has to become very strong. Mäm eva ye prapadyante mäyäm
etäà taranti te [Bg. 7.14]. One who determines, "Yes, I will hear of
Kåñëa, nothing," then mäyä cannot do anything. Man has defeated. If
simply one decides that "I simply hearing..., simply I will hear of
Kåñëa and nothing more," then he defeats the mäyä, simply by
determination, that's all. SPL BG 7.2 LA 70
This is our position, not to be puffed up, that "I am God, I am Kåñëa,
everyone is Kåñëa." This is mäyä, the last snare of mäyä. Mäyä
dictates that "You become the biggest man of the world. You become
the biggest, richest man of the world." And you are struggling. SPL BG
7.4-5 BOM 71
That is called mäyä. That is the last snare of mäyä. Mäyä dictates
that "Now we have failed to become minister, to president, and so
many other big, big posts. Now you become Brahman." You are
already Brahman. Simply you have to realize. That's all. SPL BG 15.1
BOM 73
Unfortunately, those who are born in rich family, they take advantage
of it that "I have got so much money, let me enjoy sense
gratification." Mäyä dictates, "Oh, you have got so much money.
Utilize for wine-woman." That's all. CONV LON 73
This is the disease. The rascals are pulled by the ear by prakåti,
material nature. Material nature dictates, “Do this,” and I have to do it.
To one who has associated with the mode of ignorance, prakåti gives
the body of a hog. Then prakåti tells him, “Come here. Eat the stool.”
And he eats. “Oh, so nice.” This is mäyä. Is stool a very nice thing?
But prakåti has given the hog a certain type of body, and he is
relishing, “Oh, stool is so nice.” In the human form of body also,
people are eating so many nonsense things in the restaurants, in the
hotels. And they’re relishing, “Oh, it is so nice.” This is mäyä.
Our business is to serve, but because we take the attitude “I don’t like
to serve Kåñëa” or “I am Kåñëa,” we are placed under the clutches ofmäyä
—immediately. And under the illusion of mäyä, we associate
with the different modes of material nature, and so we have to take
birth.BTG 93 SPL
6.5.14
Lävaëyaà keça-dhäraëam. Kali-yuga. Victim of Kali-yuga. It is... It is
not yet whole, but weak men, victimized by Kali-yuga... There are so
many things to victimize over the living entities in Kali-yuga, and one
of the item is that he will take that "I have become very, very beautiful,
attractive by keeping long hair." Keça. That is already stated there.
You are victimized by that Kali-yuga. That's all. No explaining. Our
trademark is clean-shaven. We are known as shaven hair. Why you
should be victimized? You are known as shaven hair. Are you not?
Hm? They say that "Hare Kåñëa people, shaven hair"?
Hari-çauri: Shaven-headed.
Prabhupäda: Shaven hair. So why you should be victimized by
keeping hair? What victory you will gain? Conquer over the whole
world, Roman Empire, by keeping hair? Hippie mentality, that's all.
That is within the core of the heart. As soon as get some
opportunity... Just like during summer season the field appears to be
dried up. And as soon as there is some rain, oh, it is green,
immediately green. So things are already there. Hm? Is it not?
Hari-çauri: Yes.
Prabhupäda: Now you see to the field. They're all dry. But as soon as
there will be rain in the village, all green. So the seeds are there, hippie
seeds. As soon as there is some opportunity, come out, green: "Yes, I
am beautiful. Come on." But in the court room they never addressed.
Judge never asked that "Why you are shaven-headed?" Was there any
question like that?
Hari-çauri: Actually, when he first went to court, they were wondering
why he had hair.
Prabhupäda: Hm?
Hari-çauri: When Ädi-keçava went to court the first time...
Prabhupäda: Yes.Hari-çauri: ...he had suit and hair, and they wondered why
he was
dressed like that. CONV VRN May 77
6.5.16
O Lord, who resemble the shining sun, You are always ready to fulfill
the desire of Your devotee, and therefore You are known as a desire
tree [väïchä-kalpataru]. When äcäryas completely take shelter under
Your lotus feet in order to cross the fierce ocean of nescience, they
leave behind on earth the method by which they cross, and because
You are very merciful to Your other devotees, You accept this method
to help them.
PURPORT
This statement reveals how the merciful äcäryas and the merciful
Supreme Personality of Godhead together help the serious devotee
who wants to return home, back to Godhead. Çré Caitanya
Mahäprabhu, in His teachings to Rüpa Gosvämé, said:
brahmäëòa bhramite kona bhägyavän jéva
guru-kåñëa-prasäde päya bhakti-latä-béja
(Cc. Madhya 19.151)
One can achieve the seed of bhakti-latä, devotional service, by the
mercy of guru and Kåñëa. The duty of the guru is to find the means,
according to the time, the circumstances and the candidate, by which
one can be induced to render devotional service, which Kåñëa
accepts from a candidate who wants to be successful in going back
home, back to Godhead. After wandering throughout the universe, a
fortunate person within this material world seeks shelter of such a
guru, or äcärya, who trains the devotee in the suitable ways to render
service according to the circumstances so that the Supreme
Personality of Godhead will accept the service. This makes it easier
for the candidate to reach the ultimate destination. The äcärya's duty,
therefore, is to find the means by which devotees may render service
according to references from çästra. Rüpa Gosvämé, for example, in
order to help subsequent devotees, published such devotional books
as Bhakti-rasämåta-sindhu. Thus it is the duty of the äcärya to
publish books that will help future candidates take up the method ofservice
and become eligible to return home, back to Godhead, by the
mercy of the Lord. In our Kåñëa consciousness movement, this same
path is being prescribed and followed. Thus the devotees have been
advised to refrain from four sinful activities—illicit sex, intoxication,
meat-eating and gambling—and to chant sixteen rounds a day. These
are bona fide instructions. Because in the Western countries constant
chanting is not possible, one should not artificially imitate Haridäsa
Öhäkura, but should follow this method. Kåñëa will accept a devotee
who strictly follows the regulative principles and the method
prescribed in the various books and literatures published by the
authorities. The äcärya gives the suitable method for crossing the
ocean of nescience by accepting the boat of the Lord's lotus feet, and
if this method is strictly followed, the followers will ultimately reach
the destination, by the grace of the Lord. This method is called äcärya
-sampradäya. It is therefore said, sampradäya-vihénä ye manträs te
niñphalä matäù (Padma Puräëa). The äcärya-sampradäya is strictly
bona fide. Therefore one must accept the äcärya-sampradäya;
otherwise one's endeavor will be futile. Çréla Narottama däsa
Öhäkura therefore sings:
täìdera caraëa sevi bhakta sane väsa
janame janame haya, ei abhiläña
One must worship the lotus feet of the äcärya and live within the
society of devotees. Then one's endeavor to cross over nescience will
surely be successful. SB 10.2.31
6.5.19
Time
The personal weapon used by Lord Kåñëa, the disc, is called hari-
cakra, the disc of Hari. This cakra is the wheel of time. It expands
from the beginning of the atoms up to the time of Brahmä's death,
and it controls all activities. It is always revolving and spending the
lives of the living entities, from Lord Brahmä down to an insignificant
blade of grass. Thus one changes from infancy, to childhood, to
youth and maturity, and thus one approaches the end of life. It is
impossible to check this wheel of time. This wheel is very exactingbecause
it is the personal weapon of the Supreme Personality of
Godhead. Sometimes the conditioned soul, fearing the approach of
death, wants to worship someone who can save him from imminent
danger. Yet he does not care for the Supreme Personality of
Godhead, whose weapon is the indefatigable time factor. SB 5.14.29
6.5.20
Mäyä-sukhäya bharam udvahato vimüòhän (SB 7.9.43). They do this
because they are all vimüòhas, rascals. For flickering happiness,
people waste their human energy, not understanding the importance
of the Kåñëa consciousness movement but instead accusing the
simple devotees of brainwashing. Demons may falsely accuse the
preachers of the Kåñëa consciousness movement, but Kåñëa will
arrange a fight between the demons in which all their military power
will be engaged and both parties of demons will be annihilated.
9.24.59
Dull-minded persons who do not have the intelligence to understand
this process of transmigration take for granted that when the gross
body is finished, one's life is finished forever. Such persons have no
brains with which to understand the process of transmigration. At the
present moment there is great opposition to the Hare Kåñëa
movement, which is being called a "brainwashing" movement. But
actually the so-called scientists, philosophers and other leaders in the
Western countries have no brains at all. The Hare Kåñëa movement is
trying to elevate such foolish persons by enlightening their
intelligence so that they will take advantage of the human body.
Unfortunately, because of gross ignorance, they regard the Hare
Kåñëa movement as a brainwashing movement. They do not know
that without God consciousness one is forced to continue
transmigrating from one body to another. Because of their devilish
brains, they will next be forced to accept an abominable life and
practically never be able to liberate themselves from the conditional
life of material existence. How this transmigration of the soul takes
place is very clearly explained in this verse. SB 10.1.40"There is God, and
we have to go to back home, back to Godhead."
They are accusing us of brainwash, "mental control." But this is the
fact. We are not brainwashing; we are clearing the brain. The rascal
brain is full with cow dung. We are clearing. You see? That is our
movement. But these rascals are understanding that we are
enforcing some idea. What to speak of others, even in our country
they do not believe that there is God. Nowadays, not formerly. We
have become so rascal: "There is no God," "There is no...," "These are
all," what is called, "mythology." "These are mythology ideas—there is
God and there is sin, there is pious activities." Big, big sannyäsés, they
are asking that "Don't care for all this, 'There is God, there is sinful,
there is pious.' You can do whatever you like because you are
yourself God. This is... There is no päpa-puëya. You are immune from
päpa-puëya because you are God." SPL SB 5.5.15 VRN 76
So we should take lesson from Prahläda Mahäräja that if a child
becomes a devotee in the family, he is the best child, the best. He is
giving the best service to the family. But the rascals, they are taking
otherwise, that "My son has become devotee. Bring him back by
deprogramming, by kidnapping." People are so rascal. You see? They
do not take it a great benefit that "My fortunate son has become a
devotee. My whole family will be delivered." But they have no
knowledge. They have no brains. Therefore I say it is not
brainwashing, it is braingiving. They have no brain. (laughter) So take
it very seriously and do nicely. SPLSB 7.9.4 MAYA 77
vidhunoti suhåt satäm
[SB 1.2.17]
The vidhunoti, this word, is there. Vidhunoti means washing.
Washing. As you are hearing the message of Çrémad Bhägavatam or
Bhagavad-gétä, the process is vidhunoti, washing. Actually, it is
brainwashing—but for good. Washing is not bad. (laughter) That
these rascals, they do not know. They are thinking, "Oh, you are
making me purified? Oh, you are very dangerous." This is
their...Mürkhäyopadeço hi prakopäya na çäntaye: "To a rascal, if you give
good advice, he becomes angry." Mürkhäyopadeço hi prakopäya na
çäntaye. SPL SB 7.9.8 MAYA 77
Prabhupäda: Brainwash? No, it is heart wash. (laughter) We can send
this, "It is not brainwash," that "it is heartwash." Of course brain and
heart practically same. RC VRN 76
6.5.21
Çréla Närada Muni is personally acting as the spiritual master of King
Barhiñmän. It was Närada Muni's intention that through his
instructions the King would immediately give up all engagements in
fruitive activity and take to devotional service. However, although the
King understood everything, he was still not prepared to give up his
engagements.... This is the position of most people. They accept a
bona fide spiritual master and listen to him, but when the spiritual
master indicates that they should leave home and fully engage in
devotional service, they hesitate. The duty of the spiritual master is to
instruct the disciple as long as he does not come to the
understanding that this materialistic way of life, fruitive activity, is not
at all beneficial.
Çrémad-Bhägavatam 4.29.52
6.5.22
During the incarnation of Lord Caitanya to inaugurate the Kåñëa
consciousness movement, even such personalities as Lord Brahmä,
Lord Çiva and the four Kumäras took birth upon this earth, being
allured by ecstatic love of Lord Kåñëa. All of them, including the great
sage Närada and devotees like Prahläda, came here as if human
beings, chanting the holy names of Lord Kåñëa together and dancing
and floating in the inundation of love of Godhead. The goddess of
fortune and others, allured by love of Kåñëa, also came down in the
form of human beings and tasted the holy name of the Lord in love.
What to speak of others, even Kåñëa, the son of Nanda Mahäräja,
personally descends to taste the nectar of love of Godhead in theform of the
chanting of Hare Kåñëa. Cc Antya-lélä 3.262-65
Çré Caitanya Mahäprabhu then glanced with mercy at the
Muhammadan governor. Giving him assurance, He asked him to
chant the holy names Kåñëa and Hari.
It is Çré Caitanya Mahäprabhu's mercy that He advises everyone—
even caëòälas, mlecchas and yavanas—to chant the holy name of the
Lord. In other words, one who has taken to chanting the holy names
Kåñëa and Hari has already received Çré Caitanya Mahäprabhu's
mercy. The Lord's request to chant the holy name of Kåñëa is now
extended to everyone in the world through this Kåñëa consciousness
movement. Whoever follows Çré Caitanya Mahäprabhu's instructions
will certainly be purified. Cc Madhya-lélä 16.187
6.5.26
[Çukadeva Gosvämé to King Parékñit]: In the Satya-yuga, the first
millennium, all the Vedic mantras were included in one mantra-
praëava, the root of all Vedic mantras....
In Satya-yuga the only mantra was oàkära (oà tat sat). The same
name oàkära is manifest in the mantra Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare
Hare. Unless one is a brähmaëa, one cannot utter oàkära and get the
desired result. But in Kali-yuga almost everyone is a çüdra, unfit for
pronouncing the praëava, oàkära. Therefore the çästras have
recommended the chanting of the Hare Kåñëa mahä-mantra. Oàkära
is a mantra, or mahä-mantra, and Hare Kåñëa is also a mahä-mantra.
The purpose of pronouncing oàkära is to address the Supreme
Personality of Godhead, Väsudeva (oà namo bhagavate väsudeväya).
And the purpose of chanting the Hare Kåñëa mantra is the same.
Hare: "O energy of the Lord!" Kåñëa: "O Lord Kåñëa!" Hare: "O energy
of the Lord!" Räma: "O Supreme Lord, O supreme enjoyer!"ÇB 9.14.48
6.5.31
With Dhruva, a small child, Narada used reverse psychology. Usually, if
you tell a child to do something he will say “no!” Therefore, sometimesyou
must tell him to do the opposite thing.
Narada told Dhruva: You are only a little boy, attached to sports and
games. Why are you so affected by words insulting your honor? You
should know that dissatisfaction is due to the illusory energy, which
gives you karma according to your previous life. These austerities in
the forest are very difficult for anyone to perform, therefore, I think it’s
better that you just go home. When you grow up, you can think of an
austere life. One should be satisfied in happiness and distress.
Actually, Narada was testing Dhruva’s determination. When
Dhruva firmly rejected Narada’s advice, then Narada instructed him in
yoga.
A king in the line of Dhruva, King Pracinabarhi, was too attached to
performing animal sacrifices. So Narada showed him in the sky: Just
see all the animals you have killed in the sacrificial arena. They are all
awaiting your death so that they can avenge the injuries you have
inflicted upon them. After you die, they will angrily pierce your body
with iron horns.
Purport: Närada Muni wanted to convince the King that
overindulgence in animal sacrifice is risky because as soon as there is
a small discrepancy in the execution of such a sacrifice, the
slaughtered animal may not be promoted to a human form of life.
Consequently, the person performing sacrifice will be responsible for
the death of the animal, just as much as a murderer is responsible for
killing another man.
In contrast, King Pracinabarhi’s sons, the Pracetas, were pure
devotees. Therefore, Narada instructed them in pure devotional
service:
4.31.13: çreyasäm api sarveñäm
ätmä hy avadhir arthataù
sarveñäm api bhütänäà
harir ätmätmadaù priyaùFactually the Supreme Personality of Godhead is
the original source of
all self-realization. Consequently, the goal of all auspicious activities—
karma, jïäna, yoga and bhakti—is the Supreme Personality of Godhead.
4.31.14: yathä taror müla-niñecanena
tåpyanti tat-skandha-bhujopaçäkhäù
präëopahäräc ca yathendriyäëäà
tathaiva sarvärhaëam acyutejyä
As pouring water on the root of a tree energizes the trunk, branches,
twigs and everything else, and as supplying food to the stomach
enlivens the senses and limbs of the body, simply worshiping the
Supreme Personality of Godhead through devotional service
automatically satisfies the demigods, who are parts of that Supreme
Personality.
4.31.19: dayayä sarva-bhüteñu
santuñöyä yena kena vä
sarvendriyopaçäntyä ca
tuñyaty äçu janärdanaù
By showing mercy to all living entities, being satisfied somehow or
other and controlling the senses from sense enjoyment, one can very
quickly satisfy the Supreme Personality of Godhead, Janärdana.
While instructing King Citraketu, Narada waited until the death of his
son to enlighten him about the temporary nature of relationships in
this world.
With Mrgari, Narada used a gradual approach. He did not immediately
instruct him in devotional service, or even that he was not the body, but
simply begged him not to half kill animals, but kill them completely.
That was Narada’s first instruction. When Mrgari was astonished, then
Narada showed him the animals who were ready to attack him as
soon as he died. It was not until Mrgari surrendered that Narada told
him; Now break your bow and engage in devotional service, and I will
supply all your necessities.SP explains that an advanced devotee like Närada
Muni who is
engaged in preaching work can serve the Supreme Lord anywhere.
Sometimes he even goes to the hellish planets. Hellish conditions do
not affect Närada Muni because he is engaged in greatly responsible
activities in devotional service.
6.5.36
Cheating sannyäsés and yogés have existed since the time of Påthu
Mahäräja's sacrifice. This cheating was very foolishly introduced by
King Indra. In some ages such cheating is very prominent, and in
other ages not so prominent. It is the duty of a sannyäsé to be very
cautious because, as stated by Lord Caitanya, sannyäséra alpa chidra
sarva-loke gäya: a little spot in a sannyäsé's character will be
magnified by the public (Cc. Madhya 12.51). Therefore, unless one is
very sincere and serious, he should not take up the order of
sannyäsa. One should not use this order as a means to cheat the
public. It is better not to take up sannyäsa in this age of Kali because
provocations are very strong in this age. Only a very exalted person
advanced in spiritual understanding should attempt to take up
sannyäsa. One should not adopt this order as a means of livelihood
or for some material purpose. SB 4.19.12
LCM, When asked by Ramananda Raya to see King Prataprarudra:
çukla-vastre masi-bindu yaiche nä lukäya
sannyäséra alpa chidra sarva-loke gäya
“As soon as the general public finds a little fault in the behavior of a
sannyäsé, they advertise it like wildfire. A black spot of ink cannot be
hidden on a white cloth. It is always very prominent.” Madhya 12.51
"As soon as the general public finds a little fault in the behavior of a
sannyäsé, they advertise it like wildfire. A black spot of ink cannot be
hidden on a white cloth. It is always very prominent. Çré Caitanya
Mahäprabhu then said: There may be much milk in a big pot, but if it
is contaminated by a drop of liquor, it is untouchable."The behavior of a
renunciate is explained in the Caitanya-caritämåta
(Madhya 17.229):
preme garagara mana rätri-divase
snäna-bhikñädi-nirväha karena abhyäse
"His mind was absorbed in great ecstatic love day and night. He ate
and bathed simply out of habit." SBL 12 Bhaktyaloka
6.5.39
It is the nature of demons to give devotees trouble, just as in the
West, Lord Jesus Christ was crucified because he was preaching God
consciousness.... Actually everyone in the material world is more or
less an asura, an atheist. If one preaches, one has to learn to tolerate
the asuras and speak in such a way that they can also become
devotees.
TLK Ch. 15, text 35
6.5.40
Prabhupäda: Why your dress is not as a sannyäs?
Tuñöa Kåñëa: The robes make people uncomfortable, Prabhupäda.
They see you as different and can’t relate. They won’t relax enough to
listen when I wear robes.
Prabhupäda: But sannyäsés must dress in saffron with robes and
shaved head.
Tuñöa Kåñëa: I am following all the principles, but the dress is
external and superficial. Why should we let it hamper the preaching?
Prabhupäda: If the dress is superficial, why should you change your
dress to please people who are so serious about the superficial?
[Pause.] You understand my point? Superficial people become
controlled by superficial and external things. Why do you dress to
please superficial people? You should dress to please Kåñëa.
Tuñöa Kåñëa: So you would like me wear saffron and shave up?
Prabhupäda: Yes, I want you to promise this. Only wear saffron and
keep your head shaved. This is sannyäsé dress. You should promise.
Tuñöa Kåñëa: Yes, Prabhupäda. I promise. Mgm 706.5.42
How to live a KC grhastha life?
LCM:
gåhastha viñayé ämi, ki mora sädhane
çré-mukhe äjïä kara prabhu—nivedi caraëe
Satyaräja Khän said, “My dear Lord, being a householder and a
materialistic man, I do not know the process of advancing in spiritual
life. I therefore submit myself unto Your lotus feet and request You to
give me orders.” Madhya 15.103
prabhu kahena,—‘kåñëa-sevä’, ‘vaiñëava-sevana’
‘nirantara kara kåñëa-näma-saìkértana’
Çré Caitanya Mahäprabhu replied, “Without cessation continue
chanting the holy name of Lord Kåñëa. Whenever possible, serve Him
and His devotees, the Vaiñëavas.” Madhya 15.104
6.5.43
Çré Närada then said (to Prahlada): O best of Vaiñëavas, why should I
say that Lord Mukunda has been conquered only by you? Your
grandson Bali, chief of the Daityas, has also conquered Him. By your
grace, Bali keeps the Lord as his doorman. BB 14.13
From now on I intend to stay here permanently with you. By your
power I shall certainly be able to overcome the curses I received from
Dakña and others.
COMMENTARY
Not only Dakña but others also have cursed Närada to be unable to
stay in one place for more than a short time. Dakña cursed him as
follows:
(Bhägavatam 6.5.43) In the allegorical story of King Puraïjana, Old
Age, the daughter of Time, also curses Närada:
sthätum arhasi naikatra
mad-yäcïä-vimukho mune
“Because you refused my request [to marry me], you will not be able
to stay in one place for a long time.” (Bhägavatam 4.27.22)BB 1.4.14

6.5.44
Çré Çukadeva Gosvämé continued: My dear King, since Närada Muni
is an approved saintly person, when cursed by Prajäpati Dakña he
replied, "tad bäòham: Yes, what you have said is good. I accept this
curse." He could have cursed Prajäpati Dakña in return, but because
he is a tolerant and merciful sädhu, he took no action.
See purport, para 2, after quote to end: Following the orders of Çré
Caitanya Mahäprabhu, one who preaches the glories of the Lord all
over the world or all over the universe should be humbler than grass
and more tolerant than a tree because a preacher cannot live an
easygoing life. Indeed, a preacher must face many impediments. Not
only is he sometimes cursed, but sometimes he must also suffer
personal injury. For example, when Nityänanda Prabhu went to
preach Kåñëa consciousness to the two roguish brothers Jagäi and
Mädhäi, they injured Him and made His head bleed, but nevertheless,
He tolerantly delivered the two rogues, who became perfect
Vaiñëavas. This is the duty of a preacher. Lord Jesus Christ eventolerated
crucifixion. Therefore the curse against Närada was not
very astonishing, and he tolerated it.
Now, it may be asked why Närada Muni stayed in the presence of
Prajäpati Dakña and tolerated all his accusations and curses. Was
that for Dakña's deliverance? The answer is yes. Çréla Viçvanätha
Cakravarté Öhäkura says that after being insulted by Prajäpati Dakña,
Närada Muni should have left immediately, but he purposely stayed
to hear all Dakña's strong words so that Dakña might be relieved of
his anger. Prajäpati Dakña was not an ordinary man; he had
accumulated the results of many pious activities. Therefore Närada
Muni expected that after delivering his curse, Dakña, satisfied and
freed from anger, would repent his misbehavior and thus get a
chance to become a Vaiñëava and be delivered. When Jagäi and
Mädhäi offended Lord Nityänanda, Lord Nityänanda stood tolerantly,
and therefore both brothers fell at His lotus feet and repented.
Consequently they later became perfect Vaiñëavas.
BJD-- One more point to make - the question can be raised that the
disciples of SP weren’t like the H’s. They were not so pure and simple
and after SP left many disciples left. So how to maintain renunciation.
Has ref from SPL - early in 70’s - reads how Manohar lal Agarwal
asked how SP had made so many bhaktas in USA. Mr Agarwal
doubted that westerners would stay with KC. Said that if SP left then
the followers would leave. Mr A wanted to know why SP thought his
followers could maintain the renunciation. SP said that his disciples
were initiated into chanting HK and that would save and protect even
the most fallen souls. SP’s disciples would not fall victim to maya if
they kept up their chanting.
Draws points from this excerpt.
I) initiation
2) constant chanting or at least 16 attentive R of japa and follow rules
Impt topic - how to mntn in sp life? Assocn of devotees is impt.
Downward pull of birth in Kali yuga and bad association can cover
one very easily - danger of Kali yuga. One must know how dangerousis
one’s pstn. Be humble. Story of devotee coming from Bombay to visit SP in
Vraja. Devotee pays ob and SP asks how things are in Bombay. Devotee
didn’t know what to say so he said ‘things are OK but things aren’t so clean’
and SP said ‘this means the devotees are not chanting their rounds’. The
devotee who was a leader denied that this was true, but SP insisted that it
was true that rounds weren’t being chanted. The most impt instruction of
sm..

Notes 6.6 Make FC.

BJD-- Daksa had continued as a prajapati. His sons were ‘taken’ my Narada
for life of renunciation. Daksa had accused Narada of inducing his sons to be
artificially and superficially renounced but that wasn’t the case - the H’s had
realized the truth. Daksa cursed Narada but Narada accepted it, ‘Tad
bhadam’ as the Lord’s mercy. A devotee, even not an advanced devotee, he
is dealt with by Krsna personally. Everything everywhere is Krsna.
Daughters of Daksa - thru his daughters the universe was populated. This
chapter is a transition. Upcoming is the story of Vrtrasura.
Notes: I’ll read all the names. If someone knows something about any name
raise your hand.
6.6.1 Çré Çukadeva Gosvämé said: My dear King, thereafter, at the request
of Lord Brahmä, Prajäpati Dakña, who is known as Präcetasa, begot sixty
daughters in the womb of his wife Asikné. All the daughters were very
affectionate toward their father.
See purport, beginning: After the incidents concerning the loss of his many
sons, Dakña repented his misunderstanding with Närada Muni. Lord Brahmä
then saw Dakña and instructed him to beget children again. This time Dakña
was very cautious to beget female children instead of male children so that
Närada Muni would not disturb them by urging them to accept the
renounced order.
6.6.2 He gave ten daughters in charity to Dharmaräja [Yamaräja], thirteen to
Kaçyapa [first twelve and then one more], twenty-seven to the moon-god,
and two each to Aìgirä, Kåçäçva and Bhüta. The other fourdaughters were
given to Kaçyapa. [Thus Kaçyapa received seventeen
daughters in all.]
6.6.3
Now please hear from me the names of all these daughters and their
descendants, who filled all the three worlds.
6.6.4
The ten daughters given to Yamaräja were named Bhänu, Lambä,
Kakud, Yämi, Viçvä, Sädhyä, Marutvaté, Vasu, Muhürtä and Saìkalpä.
Now hear the names of their sons.
6.6.5
O King, a son named Deva-åñabha was born from the womb of
Bhänu, and from him came a son named Indrasena. From the womb
of Lambä came a son named Vidyota, who generated all the clouds.
6.6.6
From the womb of Kakud came the son named Saìkaöa, whose son
was named Kékaöa. From Kékaöa came the demigods named Durgä.
From Yämi came the son named Svarga, whose son was named
Nandi.
6.6.7
The sons of Viçvä were the Viçvadevas, who had no progeny. From
the womb of Sädhyä came the Sädhyas, who had a son named
Arthasiddhi.
6.6.8
The two sons who took birth from the womb of Marutvaté were
Marutvän and Jayanta. Jayanta, who is an expansion of Lord
Väsudeva, is known as Upendra.
6.6.9The demigods named the Mauhürtikas took birth from the womb of
Muhürtä. These demigods deliver the results of actions to the living
entities of their respective times.
6.6.10-11
The son of Saìkalpä was known as Saìkalpa, and from him lust was
born. The sons of Vasu were known as the eight Vasus. Just hear
their names from me: Droëa, Präëa, Dhruva, Arka, Agni, Doña, Västu
and Vibhävasu. From Abhimati, the wife of the Vasu named Droëa,
were generated the sons named Harña, Çoka, Bhaya and so on.
6.6.12
Ürjasvaté, the wife of Präëa, gave birth to three sons, named Saha,
Äyus and Purojava. The wife of Dhruva was known as Dharaëi, and
from her womb various cities took birth.
6.6.13
From the womb of Väsanä, the wife of Arka, came many sons,
headed by Tarña. Dhärä, the wife of the Vasu named Agni, gave birth
to many sons, headed by Draviëaka.
6.6.14
From Kåttikä, another wife of Agni, came the son named Skanda,
Kärttikeya, whose sons were headed by Viçäkha. From the womb of
Çarvaré, the wife of the Vasu named Doña, came the son named
Çiçumära, who was an expansion of the Supreme Personality of
Godhead.
6.6.15
From Äìgirasé, the wife of the Vasu named Västu, was born the great
architect Viçvakarmä. Viçvakarmä became the husband of Äkåté,
from whom the Manu named Cäkñuña was born. The sons of Manu
were known as the Viçvadevas and Sädhyas.
6.6.16Üñä, the wife of Vibhävasu, gave birth to three sons—Vyuñöa, Rociña
and Ätapa. From Ätapa came Païcayäma, the span of day, who
awakens all living entities to material activities.
6.6.17-18
Sarüpä, the wife of Bhüta, gave birth to the ten million Rudras, of
whom the eleven principle Rudras were Raivata, Aja, Bhava, Bhéma,
Väma, Ugra, Våñäkapi, Ajaikapät, Ahirbradhna, Bahurüpa and Mahän.
Their associates, the ghosts and goblins, who are very fearful, were
born of the other wife of Bhüta.
See purport, whole: Çréla Viçvanätha Cakravarté Öhäkura comments
that Bhüta had two wives. One of them, Sarüpä, gave birth to the
eleven Rudras, and the other wife gave birth to the associates of the
Rudras known as the ghosts and hobgoblins.
6.6.19
The prajäpati Aìgirä had two wives, named Svadhä and Saté. The wife
named Svadhä accepted all the Pitäs as her sons, and Saté accepted
the Atharväìgirasa Veda as her son.
6.6.20
Kåçäçva had two wives, named Arcis and Dhiñaëä. In the wife named
Arcis he begot Dhümaketu and in Dhiñaëä he begot four sons, named
Vedaçirä, Devala, Vayuna and Manu.
6.6.21-22
Kaçyapa, who is also named Tärkñya, had four wives—Vinatä
[Suparëä], Kadrü, Pataìgé and Yäminé. Pataìgé gave birth to many
kinds of birds, and Yäminé gave birth to locusts. Vinatä [Suparëä]
gave birth to Garuòa, the carrier of Lord Viñëu, and to Anüru, or Aruëa,
the chariot driver of the sun-god. Kadrü gave birth to different
varieties of serpents.BJD-- Talks about the marriage and union of Kasyapa
and Diti in 3rd
canto which led to the appearance of Hiranyakasipu and Hiranyaksa.
Diti was manipulative. Again here in this pastime the will be some
activity by Diti motivated to obtain something from her husband.
Diti gave birth to demons.
Aditi gave birth to the demigods.
6.6.23
O Mahäräja Parékñit, best of the Bhäratas, the constellations named
Kåttikä were all wives of the moon-god. However, because Prajäpati
Dakña had cursed him to suffer from a disease causing gradual
destruction, the moon-god could not beget children in any of his
wives.
6.6.24-26
Thereafter the King of the moon pacified Prajäpati Dakña with
courteous words and thus regained the portions of light he had lost
during his disease. Nevertheless he could not beget children. The
moon loses his shining power during the dark fortnight, and in the
bright fortnight it is manifest again. O King Parékñit, now please hear
from me the names of Kaçyapa's wives, from whose wombs the
population of the entire universe has come. They are the mothers of
almost all the population of the entire universe, and their names are
very auspicious to hear. They are Aditi, Diti, Danu, Käñöhä, Ariñöä,
Surasä, Ilä, Muni, Krodhavaçä, Tämrä, Surabhi, Saramä and Timi.
From the womb of Timi all the aquatics took birth, and from the
womb of Saramä the ferocious animals like the tigers and lions took
birth.
6.6.27
My dear King Parékñit, from the womb of Surabhi the buffalo, cow
and other animals with cloven hooves took birth, from the womb of
Tämrä the eagles, vultures and other large birds of prey took birth,
and from the womb of Muni the angels took birth.Note: The angels are the
Apsaras.
6.6.28
The sons born of Krodhavaçä were the serpents known as
dandaçüka, as well as other serpents and the mosquitoes. All the
various creepers and trees were born from the womb of Ilä. The
Räkñasas, bad spirits, were born from the womb of Surasä.
6.6.29-31
The Gandharvas were born from the womb of Ariñöä, and animals
whose hooves are not split, such as the horse, were born from the
womb of Käñöhä. O King, from the womb of Danu came sixty-one
sons, of whom these eighteen were very important: Dvimürdhä,
Çambara, Ariñöa, Hayagréva, etc.
6.6.32
The daughter of Svarbhänu named Suprabhä was married by Namuci.
The daughter of Våñaparvä named Çarmiñöhä was given to the
powerful King Yayäti, the son of Nahuña.
6.6.33-36
Vaiçvänara, the son of Danu, had four beautiful daughters, named
Upadänavé, Hayaçirä, Pulomä and Kälakä. Hiraëyäkña married
Upadänavé, and Kratu married Hayaçirä. Thereafter, at the request of
Lord Brahmä, Prajäpati Kaçyapa married Pulomä and Kälakä, the
other two daughters of Vaiçvänara. From the wombs of these two
wives of Kaçyapa came sixty thousand sons, headed by
Nivätakavaca, who are known as the Paulomas and the Kälakeyas.
They were physically very strong and expert in fighting, and their aim
was to disturb the sacrifices performed by the great sages. My dear
King, when your grandfather Arjuna went to the heavenly planets, he
alone killed all these demons, and thus King Indra became extremely
affectionate toward him.
6.6.37In his wife Siàhikä, Vipracitti begot one hundred and one sons, of
whom the eldest is Rähu and the others are the one hundred Ketus.
All of them attained positions in the influential planets.
6.6.38-39
Now please hear me as I describe the descendants of Aditi in
chronological order. In this dynasty the Supreme Personality of
Godhead Näräyaëa descended by His plenary expansion. The names
of the sons of Aditi are as follows: Vivasvän, Aryamä, Püñä, Tvañöä,
Savitä, Bhaga, Dhätä, Vidhätä, Varuëa, Mitra, Çatru and Urukrama.
6.6.40
Saàjïä, the wife of Vivasvän, the sun-god, gave birth to the Manu
named Çräddhadeva, and the same fortunate wife also gave birth to
the twins Yamaräja and the River Yamunä. Then Yamé, while
wandering on the earth in the form of a mare, gave birth to the Açviné
-kumäras.

SPL 6.6
6.6.28 Those who in this life are like envious serpents, always angry and
giving pain to other living entities, fall after death into the hell known as
Dandaçüka. My dear King, in this hell there are serpents with five or seven
hoods. These serpents eat such sinful persons just as snakes eat mice. SB
5.26.33
6.6.33-36 When I stayed for some days as a guest in the heavenly planets, all
the heavenly demigods, including King Indradeva, took shelter of my arms,
which were marked with the Gäëòéva bow, to kill the demon named
Nivätakavaca. O King, descendant of Ajaméòha, at the present moment I am
bereft of the Supreme Personality of Godhead, by whose influence I was so
powerful. PURPORT The heavenly demigods are certainly more intelligent,
powerful and beautiful, and yet they had to take help from Arjuna because of
his Gäëòéva bow, which was empowered by the grace of Lord Çré Kåñëa.
The Lord is all-powerful, and by His grace His pure devotee can be as
powerful as He may desire, and there is no limit to it. And when the Lord
withdraws His power from anyone, he is powerless by the will of the Lord.
SB 1.15.13
6.6.40 The seventh Manu, who is the son of Vivasvän, is known as
Çräddhadeva. SB 8.13 Summary

6.6.41
Chäyä, another wife of the sun-god, begot two sons named
Çanaiçcara and Sävarëi Manu, and one daughter, Tapaté, who
married Saàvaraëa.
6.6.42
From the womb of Mätåkä, the wife of Aryamä, were born many
learned scholars. Among them Lord Brahmä created the human
species, which are endowed with an aptitude for self-examination.
BJD-- Reads v 42 and talks about the human propensity for
introspection and how it is not present in animals and if one does not
reflect on the meaning of his life and activities one is an animal.
6.6.43
Püñä had no sons. When Lord Çiva was angry at Dakña, Püñä had
laughed at Lord Çiva and shown his teeth. Therefore he lost his teethand had
to live by eating only ground flour.
6.6.44 Racanä, the daughter of the Daityas, became the wife of Prajäpati
Tvañöä. By his semina he begot in her womb two very powerful sons named
Sanniveça and Viçvarüpa.
6.6.45 Although Viçvarüpa was the son of the daughter of their eternal
enemies the demons, the demigods accepted him as their priest in
accordance with the order of Brahmä when they were abandoned by their
spiritual master, Båhaspati, whom they had disrespected.

Notes 6.7
6.7.1 Mahäräja Parékñit inquired from Çukadeva Gosvämé: O great sage,
why did the spiritual master of the demigods, Båhaspati, reject the
demigods, who were his own disciples? What offense did the demigods
commit against their spiritual master? Please describe to me this incident.
See purport, whole: Çréla Viçvanätha Cakravarté Öhäkura comments:
saptame guruëä tyaktair devair daitya-paräjitaiù viçvarüpo gurutvena
våto brahmopadeçataù "This Seventh Chapter describes how Båhaspati was
offended by the demigods, how he left them and the demigods were
defeated, and how the demigods, following the instructions of Lord Brahmä,
accepted Viçvarüpa as the priest to perform their sacrifice."
6.7.2-8 Indra was surrounded by opulence. Indra was sitting with his wife,
Çacédevé, who occupied half the throne, when the great sage Båhaspati
appeared in that assembly. Båhaspati, the best of the sages, was the spiritual
master of Indra and the demigods and was respected by the demigods and
demons alike. Nevertheless, although Indra saw his spiritual master before
him, he did not rise from his own seat or offer a seat to his spiritual master,
nor did Indra offer him a respectful welcome. Indra did nothing to show him
respect.
BJD-- Indra was the center of everything and was feeling proud. Material
opulence causes pride and pride goes before a fall.
6.7.9 Båhaspati knew everything that would happen in the future. Seeing
Indra's transgression of etiquette, he completely understood thatIndra was
puffed up by his material opulence. Although able to curse
Indra, he did not do so. Instead, he left the assembly and in silence
returned to his home.
BJD-- Brahmanas show their displeasure by leaving the scene.
Canakya Pandit was once insulted by a king. He decided that he
would not tie his sikha until the king who had insulted him was
vanquished. He trained a young ksatriya to over the kingdom, which
he did successfully. He then became the advisor of that new, young
king Candragupta. Once Candragupta did not follow his advice and
immediately CP readied to leave. C gupta on seeing this begged his
pardon for he knew that without CP he would be finished as the king.
6.7.10
Indra, the King of heaven, could immediately understand his mistake.
Realizing he had disrespected his spiritual master, he condemned
himself in the presence of all the members of the assembly.
6.7.11
Alas, what a regrettable deed I have committed because of my lack of
intelligence and my pride in my material opulences. I failed to show
respect to my spiritual master when he entered this assembly, and
thus I have insulted him.
6.7.12
Although I am King of the demigods, who are situated in the mode of
goodness, I was proud of a little opulence and polluted by false ego.
Under the circumstances, who in this world would accept such riches
at the risk of falling down ? Alas! I condemn my wealth and opulence.
See purport, whole: Çré Caitanya Mahäprabhu prayed to the Supreme
Personality of Godhead, na dhanaà na janaà na sundaréà kavitäà vä
jagad-éça kämaye: [Cc. Antya 20.29, Çikñäñöaka 4] "O my Lord, I do
not aspire for material opulence or wealth, nor do I want a great
number of followers to accept me as their leader, nor do I want a
verybeautiful wife to please me." Mama janmani janmanéçvare bhavatäd
bhaktir ahaituké tvayi: "I do not even want liberation. All I want, life
after life, is to be a faithful servant of Your Lordship." According to
the laws of nature, when one is extremely opulent one becomes
degraded, and this is true both individually and collectively. The
demigods are situated in the mode of goodness, but sometimes even
one who is situated in such an exalted position as King Indra, the king
of all the demigods, falls down because of material opulence. We are
now actually seeing this in America. The entire American nation has
tried to advance in material opulence without striving to produce
ideal human beings. The result is that Americans are now regretting
the wholesale criminality of American society and are wondering how
America has become so lawless and unmanageable. As stated in
Çrémad-Bhägavatam (7.5.31), na te viduù svärtha-gatià hi viñëum:
persons who are unenlightened do not know the aim of life, which is
to return home, back to Godhead. Therefore, both individually and
collectively, they try to enjoy so-called material comforts, and they
become addicted to wine and women. The men produced in such a
society are less than fourth class. They are the unwanted population
known as varëa-saìkara, and as stated in Bhagavad-gétä, an increase
of varëa-saìkara population creates a hellish society. This is the
society in which Americans now find themselves.
Fortunately, however, the Hare Kåñëa movement has come to
America, and many fortunate young men are giving serious attention
to this movement, which is creating ideal men of first-class character,
men who completely refrain from meat-eating, illicit sex, intoxication
and gambling. If the American people are serious about curbing the
degraded criminal life of their nation, they must take to the Kåñëa
consciousness movement and try to create the kind of human society
advised in Bhagavad-gétä (cätur-varëyaà mayä såñöaà guëa-karma-
vibhägaçaù [Bg. 4.13]). They must divide their society into first-class
men, second-class men, third-class men and fourth-class men. Since
they are now creating only men who are less than fourth class, how
can they avoid the dangers of a criminal society? Long, long ago, Lord
Indra regretted his disrespect to his spiritual master, Båhaspati.Similarly, it
is advised that the American people regret their mistaken
advancement in civilization. They should take advice from the
spiritual master, the representative of Kåñëa. If they do so, they will
be happy, and theirs will be an ideal nation to lead the entire world.
BJD--SP was once asked ‘how will we recognise your disciples?’ SP
answered that they will be gentlemen. Quality of gentlemen is that
they are guided by principles - they are not whimsical. Indra regrets
his opulence then next he regrets his insulting his sp master.
Look up: Crime, Why and what to do?
6.7.13
If a person says, "One who is situated on the exalted throne of a king
should not stand up to show respect to another king or a brähmaëa,"
it is to be understood that he does not know the superior religious
principles.
See purport, beginning: Çréla Viçvanätha Cakravarté Öhäkura says in
this regard that when a president or king is sitting on his throne, he
does not need to show respect to everyone who comes within his
assembly, but he must show respect to superiors like his spiritual
master, brähmaëas and Vaiñëavas. There are many examples of how
he should act.
What examples?
See purport, end: A civilization in which the people do not know how
the representative of Närada and Kåñëa should be respected, how
society should be formed and how one should advance in Kåñëa
consciousness—a society concerned only with manufacturing new
cars and new skyscrapers every year and then breaking them to
pieces and making new ones—may be technologically advanced, but
it is not a human civilization. A human civilization is advanced when
its people follow the cätur-varëya system, the system of four ordersof life.
There must be ideal, first-class men to act as advisors, second
-class men to act as administrators, third-class men to produce food
and protect cows, and fourth-class men who obey the three higher
classes of society. One who does not follow the standard system of
society should be considered a fifth-class man.
6.7.14
Leaders who have fallen into ignorance and who mislead people by
directing them to the path of destruction [as described in the previous
verse] are, in effect, boarding a stone boat, and so too are those who
blindly follow them. A stone boat would be unable to float and would
sink in the water with its passengers. Similarly, those who mislead
people go to hell, and their followers go with them.
See purport, end: Unfortunately. although the American people are
extremely eager to get out of materialistic chaos, they are sometimes
found to patronize the makers of stone boats. That will not help
them. They must take the proper boat offered by Kåñëa in the form of
the Kåñëa consciousness movement. Then they will be easily saved.
In this regard Çréla Viçvanätha Cakravarté Öhäkura comments:
açmamayaù plavo yeñäà te yathä majjantaà plavam anumajjanti
tatheti räja-néty-upadeñöåñu sva-sabhyeñu kopo vyaïjitaù. If society
is guided by political diplomacy, with one nation maneuvering against
another, it will certainly sink like a stone boat. political maneuvering
and diplomacy will not save human society. People must take to
Kåñëa consciousness to understand the aim of life, to understand
God. and to fulfill the human mission.
6.7.15
King Indra said: Therefore with great frankness and without duplicity I
shall now bow my head at the lotus feet of Båhaspati, the spiritual
master of the demigods. Because he is in the mode of goodness, he
is fully aware of all knowledge and is the best of the brähmaëas. Now
I shall touch his lotus feet and offer my obeisances unto him to try to
satisfy him.See purport, beginning: Coming to his senses, King Indra
realized
that he was not a very sincere disciple of his spiritual master,
Båhaspati. Therefore he decided that henceforward he would be
niçaöha, nonduplicitous. Niçaöhaù çérñëa-tac-caraëaà spåçan: he
decided to touch his head to the feet of his spiritual master. From
this example, we should learn this principle enunciated by Viçvanätha
Cakravarté Öhäkura:
yasya prasädäd bhagavat-prasädo
yasyäprasädän na gatiù kuto 'pi **
See purport, before quote: Familiarity sometimes breeds contempt,
but one should be very careful in one's dealings with the äcärya.
Agädha-dhiñaëaà dvijam: the äcärya is a perfect brähmaëa and has
unlimited intelligence in guiding the activities of his disciple.
6.7.16
While Indra, the King of the demigods, thought in this way and
repented in his own assembly, Båhaspati, the most powerful spiritual
master, understood his mind. Thus he became invisible to Indra and
left home, for Båhaspati was spiritually more powerful than King
Indra.
6.7.17
Although Indra searched vigorously with the assistance of the other
demigods, he could not find Båhaspati. Then Indra thought, "Alas, my
spiritual master has become dissatisfied with me, and now I have no
means of achieving good fortune." Although Indra was surrounded by
demigods, he could not find peace of mind.
6.7.18
Hearing of the pitiable condition of King Indra, the demons, following
the instructions of their guru, Çukräcärya, equipped themselves with
weapons and declared war against the demigods.
6.7.19The demigods' heads, thighs and arms and the other parts of their
bodies were injured by the sharp arrows of the demons. The
demigods, headed by Indra, saw no other course than to immediately
approach Lord Brahmä with bowed heads for shelter and proper
instruction.
6.7.20
When the most powerful Lord Brahmä saw the demigods coming
toward him, their bodies gravely injured by the arrows of the demons,
he pacified them by his great causeless mercy and spoke as follows.
BJD—Introd: Reviews the story so far. Tendency is the think that
opulence is one’s own and then wants to try to enjoy it. Opulence can
be beauty or intelligence or strength or wealth. Only K’s grace is the
source of opulence. Acknowledging K’s grace is the only way not to
be bewildered by opulences - use our gifts in K’s service and they will
grow in a wonderful way by His grace.
Indra realized how unfortunate he was having offended Brhaspati.
Indra went to apologize but Brhaspati had disappeared. The asuras
had become strong by worshipping their spiritual master Sukracarya.
The demons declared war on the demigods - what to do?
Reads v 21 People are mad for material opulence and if they get it
they become more mad. In one second we can have it taken away -
this shows that it is not ours.
6.7.21
Lord Brahmä said: O best of the demigods, unfortunately, because of
madness resulting from your material opulence, you failed to receive
Båhaspati properly when he came to your assembly. Because he is
aware of the Supreme Brahman and fully in control of his senses, he
is the best of the brähmaëas. Therefore it is very astonishing that you
have acted impudently toward him.
See purport, six lines down: When Båhaspati entered the assembly of
the demigods, they and their king, Indra, took him for granted. Sincehe came
every day, they thought, they did not need to show him
special respect. As it is said, familiarity breeds contempt. Being very
much displeased, Båhaspati immediately left Indra's palace. Thus all
the demigods, headed by Indra, became offenders at the lotus feet of
Båhaspati, and Lord Brahmä, being aware of this, condemned their
neglect. In a song we sing every day, Narottama däsa Öhäkura says,
cakñu-däna dila yei, janme janme prabhu sei: the guru gives spiritual
insight to the disciple, and therefore the guru should be considered
his master, life after life. Under no circumstances should the guru be
disrespected, but the demigods, being puffed up by their material
possessions, were disrespectful to their guru. Therefore Çrémad-
Bhägavatam (11.17.27) advises, äcäryaà mäà vijänéyän
nävamanyeta karhicit/ na martya-buddhyäsüyeta: the äcärya should
always be offered respectful obeisances; one should never envy the
äcärya, considering him an ordinary human being.
6.7.22
Because of your misbehavior toward Båhaspati, you have been
defeated by the demons. My dear demigods, since the demons were
weak, having been defeated by you several times, how else could you,
who were so advanced in opulence, be defeated by them?
See purport, whole: The devas are celebrated for fighting with the
asuras perpetually. In such fights the asuras were always defeated,
but this time the demigods were defeated. Why? The reason, as
stated here, was that they had offended their spiritual master. Their
impudent disrespect of their spiritual master was the cause of their
defeat by the demons. As stated in the çästras, when one disrespects
a respectable superior, one loses his longevity and the results of his
pious activities, and in this way one is degraded.
6.7.23
O Indra, your enemies, the demons, were extremely weak because of
their disrespect toward Çukräcärya, but since they have now
worshiped Çukräcärya with great devotion, they have again
becomepowerful. By their devotion to Çukräcärya, they have increased their
strength so much that now they are even able to easily seize my
abode from me.
See purport, whole: Lord Brahmä wanted to point out to the demigods
that by the strength of the guru one can become most powerful
within this world, and by the displeasure of the guru one can lose
everything. This is confirmed by the song of Viçvanätha Cakravarté
Öhäkura:
yasya prasädäd bhagavat-prasädo
yasyäprasädän na gatiù kuto 'pi **
"By the mercy of the spiritual master one is benedicted by the mercy
of Kåñëa. Without the grace of the spiritual master, one cannot make
any advancement." Although the demons are insignificant in
comparison to Lord Brahmä, because of the strength of their guru
they were so powerful that they could even seize Brahmaloka from
Lord Brahmä. We therefore pray to the spiritual master:
mükaà karoti väcälaà
paìguà laìghayate girim
yat-kåpä tam ahaà vande
çré-guruà déna-täraëam
(Madhya 17.80)
By the mercy of the guru, even a dumb man can become the greatest
orator, and even a lame man can cross mountains. As advised by
Lord Brahmä, one should remember this çästric injunction if one
desires success in his life.
BJD-- Worship guru to become powerful -this is true in the material
and the spiritual sense.
Learning something mundane we must acknowledge that the teacher
knows more than us. This principle is brought to perfection in sp life.
6.7.24
Because of their firm determination to follow the instructions of
Çukräcärya, his disciples, the demons, are now unconcerned aboutthe
demigods. In fact, kings or others who have determined faith in
the mercy of brähmaëas, cows and the Supreme Personality of
Godhead, Kåñëa, and who always worship these three are always
strong in their position.
See purport, five lines down: If a government worships the
brähmaëas, the cows and Kåñëa, Govinda, it is never defeated
anywhere; otherwise it must always be defeated and condemned
everywhere. At the present moment, all over the world, governments
have no respect for brähmaëas, cows and Govinda, and consequently
there are chaotic conditions all over the world. In summary, although
the demigods were very powerful in material opulence, the demons
defeated them in battle because the demigods had behaved
disrespectfully toward a brähmaëa, Båhaspati, who was their spiritual
master.
BJD-- Vedic culture has such a different concept of becoming
successful - one must increase his piety. In modern society people
think they must endeavor on their own strength with great
determination and ingenuity - but success comes from past pious
credits.
6.7.25
O demigods, I instruct you to approach Viçvarüpa, the son of Tvañöä,
and accept him as your guru. He is a pure and very powerful
brähmaëa undergoing austerity and penances. Pleased by your
worship, he will fulfill your desires, provided that you tolerate his
being inclined to side with the demons.
6.7.26
Demigods approached Visvarupa.
6.7.27
The demigods said: Beloved Viçvarüpa, may there be all good fortune
for you. We, the demigods, have come to your äçrama as your guests.Please
try to fulfill our desires according to the time, since we are on
the level of your parents.
BJD-- Guest and seniors are respected in Vedic culture. In non-Vedic
culture there is the concept of evolution where the newer generations
are more advanced therefore it is counterproductive to listen to
seniors. But Vedic culture conserves knowledge by seniors being
authorities for the younger generations.
6.7.28
O brähmaëa, the highest duty of a son, even though he has sons of
his own, is to serve his parents, and what to speak of a son who is a
brahmacäré?
6.7.29-30
äcäryo brahmaëo mürtiù
pitä mürtiù prajäpateù
bhrätä marutpater mürtir
mätä säkñät kñites tanuù
dayäyä bhaginé mürtir
dharmasyätmätithiù svayam
agner abhyägato mürtiù
sarva-bhütäni cätmanaù
The äcärya, the spiritual master who teaches all the Vedic knowledge
and gives initiation by offering the sacred thread, is the
personification of all the Vedas. Similarly, a father personifies Lord
Brahmä; a brother, King Indra; a mother, the planet earth; and a sister,
mercy. A guest personifies religious principles, an invited guest
personifies the demigod Agni, and all living entities personify Lord
Viñëu, the Supreme Personality of Godhead.
How does each personify?
See purport, whole: According to the moral instructions of Cäëakya
Paëòita, ätmavat sarva-bhüteñu: one should observe all living entitiesto be
on the same level as oneself. This means that no one should be
neglected as inferior; because Paramätmä is seated in everyone's
body, everyone should be respected as a temple of the Supreme
Personality of Godhead. This verse describes the different ways in
which one should respect a guru, a father, a brother, a sister, a guest
and so on.
6.7.31
Dear son, we have been defeated by our enemies, and therefore we
are very much aggrieved. Please mercifully fulfill our desires by
relieving our distress through the strength of your austerities. Please
fulfill our prayers.
6.7.32
Since you are completely aware of the Supreme Brahman, you are a
perfect brähmaëa, and therefore you are the spiritual master of all
orders of life. We accept you as our spiritual master and director so
that by the power of your austerity we may easily defeat the enemies
who have conquered us.
See purport, whole: One must approach a particular type of guru to
execute a particular type of duty. Therefore although Viçvarüpa was
inferior to the demigods, the demigods accepted him as their guru to
conquer the demons.
BJd-- Austerities give one power. The demigods want to take the
power of Visvarupa to defeat the demons.
Reads purp to v 32.V.rupa was inferior because his mother was a
demon. Also he was younger.
6.7.33
The demigods continued: Do not fear criticism for being younger than
us. Such etiquette does not apply in regard to Vedic mantras. Except
in relationship to Vedic mantras, seniority is determined by age, but
one may offer respectful obeisances even to a younger person who
isadvanced in chanting Vedic mantras. Therefore although you are
junior in relationship to us, you may become our priest without
hesitation.
See purport, whole: It is said, våddhatvaà vayasä vinä: one may be
senior without being advanced in age. Even if one is not old, one
gains seniority if he is senior in knowledge. Viçvarüpa was junior in
relationship to the demigods because he was their nephew, but the
demigods wanted to accept him as their priest, and therefore he
would have to accept obeisances from them. The demigods
explained that this should not be a cause for hesitation; he could
become their priest because he was advanced in Vedic knowledge.
Similarly. Cäëakya Paëòita advises, nécäd apy uttamaà jïänam: one
may accept education from a member of a lower social order. The
brähmaëas, the members of the most elevated varëa, are teachers,
but a person in a lower family, such as a family of kñatriyas, vaiçyas
or even çüdras, may be accepted as a teacher if he has knowledge.
Çré Caitanya Mahäprabhu approved of this when He expressed this
opinion before Rämänanda Räya (Cc. Madhya 8.128):
kibä vipra, kibä nyäsé, çüdra kene naya
yei kåñëa-tattva-vettä, sei 'guru' haya
It does not matter whether one is a brähmaëa, çüdra, gåhastha or
sannyäsé. These are all material designations. A spiritually advanced
person has nothing to do with such designations. Therefore, if one is
advanced in the science of Kåñëa consciousness, regardless of his
position in human society, he may become a spiritual master.
6.7.34
Çukadeva Gosvämé continued: When all the demigods requested the
great Viçvarüpa to be their priest, Viçvarüpa, who was advanced in
austerities, was very pleased. He replied to them as follows.
BJD-- In Vedic culture one tries to serve others, guests, brahmanas,
sp master and ultimately to K.In the West impersonalism is popular because
people are so selfish
and miserable and lonely.
6.7.35
Çré Viçvarüpa said: O demigods, although the acceptance of
priesthood is decried as causing the loss of previously acquired
brahminical power, how can someone like me refuse to accept your
personal request? You are all exalted commanders of the entire
universe. I am your disciple and must take many lessons from you.
Therefore I cannot refuse you. I must agree for my own benefit.
See purport, three lines down: One who accepts the post of spiritual
master neutralizes the sinful reactions of the yajamäna, the one on
whose behalf he performs yajïa. Thus the results of the pious acts
previously performed by the priest or spiritual master are diminished.
Therefore priesthood is not accepted by learned brähmaëas.
Nevertheless, the greatly learned brähmaëa Viçvarüpa became the
priest of the demigods because of his profound respect for them.
6.7.36
O exalted governors of various planets, the true brähmaëa, who has
no material possessions, maintains himself by the profession of
accepting çiloïchana. In other words, he picks up grains left in the
field and on the ground in the wholesale marketplace. By this means,
householder brähmaëas who actually abide by the principles of
austerity and penance maintain themselves and their families and
perform all necessary pious activities. A brähmaëa who desires to
achieve happiness by gaining wealth through professional priesthood
must certainly have a very low mind. How shall I accept such
priesthood?
See purport, whole: A first-class brähmaëa does not accept any
rewards from his disciples or yajamänas. Practicing austerities and
penances, he instead goes to the agricultural field and collects food
grains left by the agriculturalists to be collected by brähmaëas.Similarly,
such brähmaëas go to marketplaces where grains are
purchased and sold wholesale, and there they collect grains left by
the merchants. In this way, such exalted brähmaëas maintain their
bodies and families. Such priests never demand anything from their
disciples to live in opulence, imitating kñatriyas or vaiçyas. In other
words, a pure brähmaëa voluntarily accepts a life of poverty and lives
in complete dependence on the mercy of the Lord. Not very many
years ago, a brähmaëa in Kåñëanagara, near Navadvépa, was offered
some help from the local Zamindar, Räjä Kåñëacandra. The
brähmaëa refused to accept the help. He said that since he was very
happy in his householder life, taking rice given by his disciples and
cooking vegetables of tamarind leaves, there was no question of
taking help from the Zamindar. The conclusion is that although a
brähmaëa may receive much opulence from his disciples, he should
not utilize the rewards of his priesthood for his personal benefit; he
must use them for the service of the Supreme Personality of
Godhead.
BJD-- One gets donations for professional priesthood but one also
gets karma. Mood of a brahmana is to be simple and independent of
others and to depend on the Lord. Depending on the Lord is the
essence of surrender.
6.7.37
All of you are my superiors. Therefore although accepting priesthood
is sometimes reproachable, I cannot refuse even a small request
from you. I agree to be your priest. I shall fulfill your request by
dedicating my life and possessions.
BJD-- Vrupa is accepting priesthood out of a service attitude. Life is
different if we do what we do out of a service mood. Most people are
fruitive in their activities and relationships. Vrupa did not want
personal gain.
6.7.38Çré Çukadeva Gosvämé continued: O King, after making this promise
to the demigods, the exalted Viçvarüpa, surrounded by the demigods,
performed the necessary priestly activities with great enthusiasm and
attention.
See purport, whole: Çré Çukadeva Gosvämé continued: O King, after
making this promise to the demigods, the exalted Viçvarüpa,
surrounded by the demigods, performed the necessary priestly
activities with great enthusiasm and attention.
PURPORT
The word samädhinä is very important. Samädhi means complete
absorption with an undiverted mind. Viçvarüpa, who was a most
learned brähmaëa, not only accepted the request of the demigods,
but took their request seriously and performed the activities of
priesthood with an undiverted mind. In other words, he accepted the
priesthood not for material gain, but to profit the demigods. Such is
the duty of a priest. The word puraù means "family," and hita means
"benefit." Thus the word purohita indicates that the priest is the well-
wisher of the family. Another meaning of the word puraù is "first." A
priest's first duty is to see that his disciples benefit spiritually and
materially by all means. Then he is satisfied. A priest should never be
interested in performing Vedic rituals for his personal benefit.
6.7.39
The opulence of the demons, who are generally known as the
enemies of the demigods, was protected by the talents and tactics of
Çukräcärya, but Viçvarüpa, who was most powerful, composed a
protective prayer known as the Näräyaëa-kavaca. By this intelligent
mantra, he took away the opulence of the demons and gave it to
Mahendra, the King of heaven.
What is the difference between the demigods and demons?
See purport, beginning: The distinction between the demigods
(devas) and demons (asuras) is that the demigods are all devotees of
Lord Viñëu whereas the demons are devotees of demigods like LordÇiva,
Goddess Kälé and Goddess Durgä. See purport, para 1, para 2: In the days of
yore, many long years ago, there was animosity between the devas and the
asuras, and the same spirit still continues, for the devotees of Lord Çiva and
Goddess Durgä are always envious of Vaiñëavas, who are devotees of Lord
Viñëu. This strain between the devotees of Lord Çiva and Lord Viñëu has
always existed. In the higher planetary systems, fights between the demons
and the demigods continue for a long, long time. Herein we see that
Viçvarüpa made for the demigods a protective covering, saturated with a
Viñëu mantra. Sometimes the Viñëu mantra is called Viñëu-jvara, and the
Çiva mantra is called Çiva-jvara. We find in the çästras that sometimes the
Çiva-jvara and Viñëu-jvara are employed in the fights between the demons
and the demigods.

SPL 6.7
6.7.12 Although the Kåñëa consciousness movement is a movement of
brähmaëas and Vaiñëavas, it is trying to reestablish the divine varëäçrama
institution, for without this division of society there cannot be peace and
prosperity anywhere. SB 7.11.18-20 Purport
Every year the world spends more money on crime prevention and control.
Yet despite these efforts crime rates are soaring, and notably in American
public schools, crime has reached almost uncontrollable levels. In this July
1975 discussion with Lieutenant David Mozee, media relations officer for
the Chicago Police Department, Çréla Prabhupäda proposed an amazingly
simple yet practical solution to the seemingly insurmountable problem of
crime. Lieutenant Mozee: I understand you have some ideas that could help
us in our efforts to prevent crime. I'd be very interested to hear them. Çréla
Prabhupäda: The difference between a pious man and a criminal is that one
is pure in heart and the other is dirty. This dirt is like a disease in the form of
uncontrollable lust and greed in the heart of the criminal. Today people in
general are in this diseased condition, and thus crime is very widespread.
When the people become purified of these dirty things, crime will disappear.
The simplest process of purification is to assemble in congregation and
chant the holy names of God. This is called saìkértana and is the basis of our
Kåñëa consciousness movement. So, if you want to stop crime, then you
must gather as many people as possible for mass saìkértana. This
congregational chanting of the holy name of God will dissipate all the dirty
things in everyone's heart. Then there will be no more crime. Lieutenant
Mozee: Do you have any feelings about crime here in the United States as
opposed to the crime in your own country of India? Çréla Prabhupäda: What
is your definition of crime?Lieutenant Mozee: Any trampling on the rights
of one person by
another person.
Çréla Prabhupäda: Yes. Our definition is the same. In the Upaniñads it
is said, éçäväsyam idaà sarvam: [Éço mantra 1] " Everything belongs
to God." So, everyone has the right to utilize whatever is allotted to
him by God, but one may not encroach upon others' property. if one
does so, he becomes a criminal. Actually the first crime is that you
Americans are thinking this land of America is yours. Although two
hundred years ago it was not yours, you have come from other parts
of the world and claimed it as your land. Actually it is God's land, and
therefore it belongs to everyone, since everyone is a child of God. But
the vast majority of people have no conception of God. Practically
speaking, everyone is godless. Therefore they should be educated to
love God. In America, your government has a slogan: "in God we
trust." Is that correct?
Lieutenant Mozee: Yes.
Çréla Prabhupäda: But where is the education about God? To trust is
very good, but simple trust will not endure unless it is backed up with
scientific knowledge of God. One may know that he has a father, but
unless he knows who his father is, his knowledge is imperfect. And
that education in the science of God is lacking.
Lieutenant Mozee: Do you feel that it's lacking only here in the United
States?
Çréla Prabhupäda: No. Everywhere. The age we live in is called Kali-
yuga, the age of forgetting God. It is an age of misunderstanding and
quarrel, and the people's hearts are filled with dirty things. But God is
so powerful that if we chant His holy name we become purified, just
as my disciples have become purified of their bad habits. Our
movement is based on this principle of chanting the holy name of
God. We give everyone the opportunity, without any distinction. They
can come to our temple, chant the Hare Kåñëa mantra, take a little
prasädam as refreshment, and gradually become purified. So if the
governmental authorities give us some facilities, then we can hold
mass saìkértana. Then, without a doubt, the whole society will
change.Lieutenant Mozee: If I understand you correctly, sir, you are saying
that we should emphasize a return to religious principles.
Çréla Prabhupäda: Certainly. Without religious principles what is the
difference between a dog and a man? Man can understand religion,
but a dog cannot. That is the difference. So if human society remains
on the level of dogs and cats, how can you expect a peaceful society?
If you bring a dozen dogs and put them together in a room, will it be
possible to keep them peaceful? Similarly, if human society is filled
with men whose mentality is on the level of dogs, how can you expect
peace?...
Lieutenant Mozee: With all due respect, isn't it true that in India,
where religious customs have been followed for centuries upon
centuries, we are seeing not a return to but a drawing away from
spiritual life?
Çréla Prabhupäda: Yes, but it is due only to bad leadership.
Otherwise, the vast majority of the Indian people are fully conscious
of God, and they try to follow the laws of God. Here in the West, even
big college professors do not believe in God or in life after death. But
in India, even the poorest man believes in God and in a next life. He
knows that if he commits sins he will suffer and if he acts piously he
will enjoy. To this day, if there is a disagreement between two
villagers, they will go to the temple to settle it, because everyone
knows that the opposite parties will hesitate to speak lies before the
Deities. So in most respects, India is still eighty-percent religious.
That is the special privilege of taking birth in India, and the special
responsibility also. Çré Caitanya Mahäprabhu has said,
bhärata-bhümite haila manuñya-janma yära
janma särthaka kari' kara para-upakära
(Caitanya-caritämåta, Ädi 9.41)
Anyone who has taken birth in India should make his life perfect by
becoming Kåñëa conscious. Then he should distribute Kåñëa
consciousness all over the world.
Lieutenant Mozee: Sir, there is a Christian parable that says it is
easier for a camel to go through the eye of a needle than for a rich
man to come before the throne of God. Do you think the wealth of theUnited
States and other Western countries is a block to spiritual
faith?
Çréla Prabhupäda: Yes. Too much wealth is a block. Kåñëa states in
the Bhagavad-gétä (2.44):
bhogaiçvarya-prasaktänäà
tayäpahåta-cetasäm
vyavasäyätmikä buddhiù
samädhau na vidhéyate
If one is materially very opulent, he forgets God. Therefore too much
material wealth is a disqualification for understanding God. Although
there is no absolute law that only the poor man can understand God,
generally if one is extraordinarily rich, his only ambition is to acquire
money, and it is difficult for him to understand spiritual teachings.
Lieutenant Mozee: In America, those who belong to the Christian faith
also believe these things. I don't see any vast differences between
the spiritual beliefs of one religious group and another.
Çréla Prabhupäda: Yes, the essence of all religion is the same. Our
proposal is that whatever religious system one follows, he should try
to understand God and love Him. If you are a Christian, we do not say,
"That is no good; you must become like us." Our proposition is that
whether you are a Christian, Muslim, or Hindu, simply try to
understand God and love Him.
Lieutenant Mozee: If I could return to my original purpose for coming,
might I ask what advice you could give to assist us in reducing crime?
I recognize that the first and foremost way would be a return to God,
as you say—there's no doubt about that-but is there something that
we could immediately do to diminish this spreading criminal
mentality?
Çréla Prabhupäda: Yes. As I've already outlined in the beginning of
our talk, you should give us the facility to chant the holy name of God
and distribute prasäda. Then there will be a tremendous change in
the population. I came alone from India, and now I have many
followers. What did I do? I asked them to sit down and chant the Hare
Kåñëa mantra, and afterward I distributed a little prasädam. If this is
done on a mass scale, the entire society will become very pleasing.This is a
fact. SSR 6
6.7.13
...If one's position is ascertained by a bona fide spiritual master and
one is properly trained to engage in the service of Lord Viñëu
according to the four social divisions [brähmaëa, kñatriya, vaiçya and
çüdra] and the four spiritual divisions [brahmacäré, gåhastha,
vänaprastha and sannyäsa], one's life becomes perfect.
—SB 5.19.19 Translation
6.7.15
That Supreme Personality of Godhead is the only shelter of everyone.
Anyone desiring to be protected by others is certainly a great fool
who desires to cross the sea by holding the tail of a dog.
PURPORT
A dog can swim in the water, but if a dog dives in the ocean and
someone wants to cross the ocean by holding the dog's tail, he is
certainly fool number one. A dog cannot cross the ocean, nor can a
person cross the ocean by catching a dog's tail. Similarly, one who
desires to cross the ocean of nescience should not seek the shelter
of any demigod or anyone else but the fearless shelter of the
Supreme Personality of Godhead. Çrémad-Bhägavatam (10.14.58)
therefore says:
samäçritä ye pada-pallava-plavaà
mahat-padaà puëya-yaço-muräreù
bhavämbudhir vatsa-padaà paraà padaà
padaà padaà yad vipadäà na teñäm
The Lord's lotus feet are an indestructible boat, and if one takes
shelter of that boat he can easily cross the ocean of nescience.
Consequently there are no dangers for a devotee although he lives
within this material world, which is full of dangers at every step. One
should seek the shelter of the all-powerful instead of trying to be
protected by one's own concocted ideas. SB 6.9.22
6.7.16The demigods have the power to assume any desired form (SB
8.15.32p) and to appear and disappear at will before ordinary human
beings. Thus SB 9.21.15 says that demigods such as Lord Brahmä
and Lord Çiva appeared in human form before Mahäräja Rantideva,
and SB 1.12.20p says that that Indra and Agni appeared before
Mahäräja Çibi in the form of an eagle and a pigeon. There are also
many passages in the Bhägavatam that describe how demigods
possessing higher levels of karmic merit can appear and disappear at
will before lesser demigods. For example, Indra's guru, Båhaspati,
made himself inaccessible to Indra after Indra offended him (SB
6.7.16).
Our thesis is that this ability to appear and disappear is not "just a
matter of mystical power." Rather, it demonstrates an important
feature of the physical world in which we live. This world contains
many manifestations that are not accessible to us with our ordinary
senses, but that are accessible to more highly developed beings,
such as the demigods. There is a hierarchy of dimensional levels
within the universe, and beings on one particular level can operate
within a larger continuum than beings on lower levels. The spiritual
realm of Vaikuëöha and Goloka Våndävana is on a still higher level.
Thus Brahmä, the topmost demigod within the material universe,
became completely bewildered when Kåñëa revealed the spiritual
world to him.
In SB 1.16.3 it is said that during Mahäräja Parékñit's horse
sacrifices, even a common man could see demigods. It appears that
in Vedic times demigods often visited the earth and engaged in
various dealings with human beings. Generally, however, only
qualified persons were able to see them. Even recently, after the birth
of Lord Caitanya, to glorify the Lord demigods used to visit the home
of Jagannätha Miçra while remaining invisible (CC AL 14.76-81).
Vedic Cosmography
6.7.21
One cannot attain perfection without smearing the dust from the
lotus feet of an exalted devotee on his head. If one always follows theorders
of the spiritual master, there is no question of falling down. As
soon as a foolish disciple tries to overtake his spiritual master and
becomes ambitious to occupy his post, he immediately falls down.
Yasya prasädäd bhagavat-prasädo yasyäprasädän na gatiù kuto 'pi
**. If the spiritual master is considered an ordinary man, the disciple
surely loses his chance to advance further. Çrémad-Bhägavatam
5.12.14
6.7.22
One should not come very near a superior. The Deity of the Lord and
the spiritual master should be seen from a distant place. This is
called maryädä. Otherwise, as is said, familiarity breeds contempt.
Sometimes coming too near the Deity or the spiritual master
degrades the neophyte devotee. Personal servants of the Deity and
the spiritual master should therefore always be very careful, for
negligence may overcome them in their duty. Cc Madhya-lélä 12.212
6.7.23
"The Lord has already changed His mind due to Rämänanda Räya's
description of your pure love for Him."
PURPORT: At first the Lord did not want to see the King, but due to
Bhaööäcärya's and Rämänanda Räya's earnest endeavors, the Lord's
mind was changed. The Lord already declared that Kåñëa would be
merciful upon the King due to the King's service to the devotees. This
is the process by which one can advance in Kåñëa consciousness.
Yasya prasädäd bhagavat-prasädo yasyä prasädän na gatiù kuto 'pi
**. Our first duty, therefore, is to satisfy the spiritual master, who can
arrange for the Lord's mercy. A common man must first begin to
serve the spiritual master or the devotee. Then, through the mercy of
the devotee, the Lord will be satisfied. Unless one receives the dust of
a devotee's feet on one's head, there is no possibility of
advancement.... Unless one approaches a pure devotee, he cannot
understand the Supreme Personality of Godhead. Mahäräja
Pratäparudra worshiped both Rämänanda Räya and Särvabhauma
Bhaööäcärya. Thus he touched the lotus feet of pure devotees andwas able
thereby to approach Çré Caitanya Mahäprabhu. C-c Madhya
-lélä 11.58
Any person upon whom the brähmaëas and Vaiñëavas are pleased
can achieve anything which is very rare to obtain in this world as well
as after death. Not only that, but one also receives the favor of the
auspicious Lord Çiva and Lord Viñëu, who accompany the brähmaëas
and Vaiñëavas.
PURPORT: The devotees, out of their extreme love for Govinda, the
Supreme Personality of Godhead, always carry the Lord within their
hearts. The Lord is already in the heart of everyone, but the Vaiñëavas
and the brähmaëas actually perceive and see Him always in ecstasy.
Therefore brähmaëas and Vaisëavas are carriers of Viñëu.... When
the brähmaëas and Vaiñëavas are pleased with a person, Lord Viñëu
is also pleased. This is confirmed by Çréla Viçvanätha Cakravarté
Öhäkura in his eight stanzas on the spiritual master: yasya prasädäd
bhagavat-prasädaù **. By pleasing the spiritual master, who is both
brähmaëa and Vaiñëava, one pleases the Supreme Personality of
Godhead. If the Supreme Personality of Godhead is pleased, then one
has nothing more to achieve either in this world or after death. SB
4.22.8
6.7.29-30
One must know very well that Vaiñëava philosophers are not
sentimentalists or cheap devotees like the sahajiyäs. All the Vaiñëava
äcäryas were vastly learned scholars who understood Vedänta
philosophy fully, for unless one knows Vedänta philosophy he cannot
be an äcärya. To be accepted as an äcärya among Indian
transcendentalists who follow the Vedic principles, one must become
a vastly learned scholar in Vedänta philosophy, either by studying it or
hearing it. Çré Caitanya-caritämåta Ädi-lélä 7.102
In other words, the spiritual master must also be well versed and
learned so that he may be able to answer all these inquiries from the
devotees. Thus one who is not well versed in the authorizedscriptures and
not able to answer all such relevant inquiries should
not pose as a spiritual master for the matter of material gain. It is
illegal to become a spiritual master if one is unable to deliver his
disciple. ÇB 2.8.7
6.7.33
Vidura, born in the womb of a çüdra woman, was forbidden even to
be a party of royal heritage with his brothers Dhåtaräñöra and Päëòu.
Then how could he occupy the post of a preacher to instruct such
learned kings and kñatriyas as Dhåtaräñöra and Mahäräja
Yudhiñöhira? The first answer is that even though it is accepted that
he was a çüdra by birth, because he renounced the world for spiritual
enlightenment by the authority of Åñi Maitreya and was thoroughly
educated by him in transcendental knowledge, he was quite
competent to occupy the post of an äcärya, or spiritual preceptor.
According to Çré Caitanya Mahäprabhu, anyone who is conversant in
the transcendental knowledge, or the science of Godhead, be he a
brähmaëa or a çüdra, a householder or a sannyäsé, is eligible to
become a spiritual master.
Even in the ordinary moral codes (maintained by Cäëakya Paëòita,
the great politician and moralist) there is no harm in taking lessons
from a person who may be by birth less than a çüdra. ÇB 1.13.15
Being the wife of a great yogé, Devahüti understood her constitutional
position; therefore she is placing her problem before her son,
Kapiladeva, an incarnation of God. Although Kapiladeva is her son,
Devahüti does not hesitate to take instructions from Him. She does
not say, "Oh, He is my son. What can He tell me? I am His mother, and
I shall instruct Him." Instruction has to be taken from one who is in
knowledge. It doesn't matter what his position is, whether he is a son,
a boy, a çüdra, brähmaëa, sannyäsé or gåhastha. One should simply
learn from one who knows.... This is Caitanya Mahäprabhu's
teaching. Whoever is qualified in Kåñëa consciousness can become a
guru. His family or material identity does not matter. He simply must
know the science. When we consult an engineer, a doctor or a lawyer,we do
not ask whether he is a brähmaëa or a çüdra. If he is qualified,
he can help with a particular subject. Similarly, if one knows the
science of Kåñëa, he can be a guru. Devahüti was taking lessons
from her son because He knew the science of Kåñëa.... Thus it is not
birth that is important, but qualification. Caitanya Mahäprabhu
wanted everyone in India to know the science of Kåñëa and preach
Kåñëa consciousness. This is very simple. We need only repeat what
Kåñëa has said or what has been said about Kåñëa in the Vedic
literatures. TLK
6.7.35
As Kåñëa takes away all the sinful reactions of a person immediately
upon his surrender unto Him, similarly the external manifestation of
Kåñëa, the representative of Kåñëa who acts as the mercy of the
Supreme Personality of Godhead, takes all the resultant actions of
the sinful life of the disciple immediately after the disciple's initiation.
Thus if the disciple follows the principles instructed by the spiritual
master, he remains purified and is not contaminated by the material
infection.
Çré Caitanya Mahäprabhu therefore states that the spiritual master
who plays the part of Kåñëa's representative has to consume all the
sinful reactions of his disciple. Çrémad-Bhägavatam 4.21.31
Çyämasundara: One time you said that sometimes you feel sickness
or pain due to the sinful activities of your devotees. Can sometimes
disease be due to that? Caused by that?
Çréla Prabhupäda: You see, Kåñëa says: ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù: [Bg. 18.66] "I will deliver you from all sinful
reaction. Do not fear." So Kåñëa is so powerful that He can
immediately take up all the sins of others and immediately make
them right. But when a living entity plays the part on behalf of Kåñëa,
he also takes the responsibility for the sinful activities of his
devotees. Therefore to become a guru is not an easy task. You see?
He has to take all the poisons and absorb them. So sometimes-
because he is not Kåñëa-sometimes there is some trouble. ThereforeCaitanya
Mahäprabhu has forbidden, "Don't make many çiñyas, many
disciples." But for preaching work we have to accept many disciples-
for expanding preaching-even if we suffer. That's a fact. The spiritual
master has to take the responsibility for all the sinful activities of his
disciples. Therefore to make many disciples is a risky job unless one
is able to assimilate all the sins....Pqpa 6
6.7.39
Upon understanding that Lord Çiva had been cursed, Nandéçvara,
one of Lord Çiva's principal associates, became greatly angry. His
eyes became red, and he prepared to curse Dakña and all the
brähmaëas present there who had tolerated Dakña's cursing Çiva in
harsh words.
PURPORT
There is a long-standing dissension among some of the neophyte
Vaiñëavas and Çaivites; they are always at loggerheads. When Dakña
cursed Lord Çiva in harsh words, some of the brähmaëas present
might have enjoyed it because some brähmaëas do not very much
admire Lord Çiva. This is due to their ignorance of Lord Çiva's
position. Nandéçvara was affected by the cursing, but he did not
follow the example of Lord Çiva, who was also present there.
Although Lord Çiva could also have cursed Dakña in a similar way, he
was silent and tolerant; but Nandéçvara, his follower, was not
tolerant. Of course, as a follower it was right for him not to tolerate an
insult to his master, but he should not have cursed the brähmaëas
who were present. The entire issue was so complicated that those
who were not strong enough forgot their positions, and thus cursing
and countercursing went on in that great assembly. In other words,
the material field is so unsteady that even personalities like
Nandéçvara, Dakña and many of the brähmaëas present were
infected by the atmosphere of anger. SB 4.2.20
Once upon a time, the cowherd men of Våndävana, headed by Nanda
Mahäräja, desired to go to Ambikävana to observe the Çiva-rätri
ceremony. The räsa-lélä was performed during the autumn, and afterthat the
next big ceremony is Holi, or the Doläyäträ ceremony. Between the
Doläyäträ ceremony and the räsa-lélä ceremony there is an important
ceremony called Çiva-rätri, which is especially observed by the Çaivites, or
devotees of Lord Çiva. Sometimes the Vaiñëavas also observe this ceremony
because they accept Lord Çiva as the foremost Vaiñëava. But the function of
Çiva-rätri is not observed very regularly by the bhaktas, or devotees of
Kåñëa. Under the circumstances, Çrémad-Bhägavatam states that Nanda
Mahäräja and the other cowherd men “once upon a time desired.” This
means that they were not regularly observing the Çiva-rätri function but that
once upon a time they wanted to go to Ambikävana out of curiosity. KB 34
Guest (2): No, No. But then what is the connection then between Kåñëa and
Çiva? Prabhupäda: Kåñëa and Çiva, just like dahi and dudha. Dahi is
nothing but dudha, but still it is not dudha. Guest (2): It's a a different form.
Prabhupäda: Not different form, different action also. If you want milk, if I
give you dahi, and if I say, "Oh dahi and dudha, the same thing. Why you
are not accepting this dahi?", will you accept? Guest (2): Correct.
Prabhupäda: Although the same thing, but action is different. If you become
devotee of Lord Çiva, you'll get opportunity of material opulences. Because
Lord Çiva is the husband of Durgä, and Durgä is the superintendent of this
material world. So Durgä is under control. If one becomes a devotee of Lord
Çiva, then Durgä gives him, eh? Dhanaà dehi rüpaà dehi rüpavaté-bhäryäà
dehi yaço dehi. So you'll get all this, nice position, nice wife, nice power,
famous... All this material, not spiritual. So to worship any other demigod
than Kåñëa is materialism. That is not spiritualism. RC BOM 73

6.7.40 Viçvarüpa, who was most liberal, spoke to King Indra [Sahasräkña]
the secret hymn that protected Indra and conquered the military power of the
demons.

SB 6.9.50-55/6.10.1-33 story
BJD—Introd: True religion means only wanting to please the Lord.
Anything else is foolishness. Reads v 50 Story of SP hearing that the woman
next door was beating her son with a shoe. SP sent his servant to find out
why she was beating him. The reason was that the boy had fed his younger
brother sweets when he was sick with typhoid. Parallel to a devotee wanting
material enjoyment when it is not good for him. K will fulfill the desire of
the demigods but in a way that they also learn about spiritual life from
Vrtrasura and get purified. Reads purp to v 50 SP has amazing way of
insulting people who are not devotees, rascals, fools, bluffers, bereft of
intelligence etc. Why does SP call them foolish - they are wasting their time
building sand castles which will destroyed very quickly. Better to do
something that will be of real benefit.
6.9.50 A pure devotee who is fully accomplished in the science of
devotional service will never instruct a foolish person to engage in fruitive
activities for material enjoyment, not to speak of helping him in such
activities. Such a devotee is like an experienced physician, who never
encourages a patient to eat food injurious to his health, even if the patient
desires it.
See purport, last para, beginning: A devotee may foolishly ask for material
benedictions, but Lord Kåñëa does not give him such benedictions, despite
the devotee's prayers. Therefore people who are very attached to material
life do not generally become devotees of Kåñëa or Viñëu. Instead they
become devotees of the demigods (kämais tais tair håta jïänäù prapadyante
'nya-devatäù [Bg. 7.20]).
BJD-- Now K will tell them how they will get their desires fulfilled. But K
will not incarnate Himself.6.9.51
O Maghavan [Indra], all good fortune unto you. I advise you to
approach the exalted saint Dadhyaïca [Dadhéci]. He has become very
accomplished in knowledge, vows and austerities, and his body is
very strong. Go ask him for his body without delay.
See purport, whole: Everyone in this material world, from Lord
Brahmä down to the ant, is eager to keep his body comfortable. A
pure devotee may also be comfortable, but he is not eager for such a
benediction. Since Maghavan, the King of heaven, still aspired for a
comfortable bodily situation, Lord Viñëu advised him to ask
Dadhyaïca for his body, which was very strong due to his knowledge,
vows and austerity.
6.9.52
That saintly Dadhyaïca, who is also known as Dadhéci, personally
assimilated the spiritual science and then delivered it to the Açviné-
kumäras. It is said that Dadhyaïca gave them mantras through the
head of a horse. Therefore the mantras are called Açvaçira. After
obtaining the mantras of spiritual science from Dadhéci, the Açviné-
kumäras became jévan-mukta, liberated even in this life.
See purport, after quote: The great saint Dadhéci had perfect
knowledge of how to perform fruitive activities, and he had advanced
spiritual knowledge as well. Knowing this, the Açviné-kumäras once
approached him and begged him to instruct them in spiritual science
(brahma-vidyä). Dadhéci Muni replied, "I am now engaged in
arranging sacrifices for fruitive activities. Come back some time
later." When the Açviné-kumäras left, Indra, the King of heaven,
approached Dadhéci and said, "My dear Muni, the Açviné-kumäras
are only physicians. Please do not instruct them in spiritual science.
If you impart the spiritual science to them despite my warning, I shall
punish you by cutting off your head." After warning Dadhéci in this
way, Indra returned to heaven. The Açviné-kumäras, who understood
Indra's desires, returned and begged Dadhéci for brahma-vidyä. Whenthe
great saint Dadhéci informed them of Indra's threat, the Açviné-
kumäras replied, "Let us first cut off your head and replace it with the
head of a horse. You can instruct brahma-vidyä through the horse's
head, and when Indra returns and cuts off that head, we shall reward
you and restore your original head." Since Dadhéci had promised to
impart brahma-vidyä to the Açviné-kumäras, he agreed to their
proposal. Therefore, because Dadhéci imparted brahma-vidyä
through the mouth of a horse, this brahma-vidyä is also known as
Açvaçira.
BJD-- Asv kums were almost demigods but were physicians. They
wanted sp knowledge. They knew the art of organ transplant. The
story of how he gave brahma vidya.
Read verses 53-55.
6.9.53
Dadhyaïca's invincible protective covering known as the Näräyaëa-
kavaca was given to Tvañöä, who delivered it to his son Viçvarüpa,
from whom you have received it. Because of this Näräyaëa-kavaca,
Dadhéci's body is now very strong. You should therefore beg him for
his body.
6.9.54
When the Açviné-kumäras beg for Dadhyaïca's body on your behalf,
he will surely give it because of affection. Do not doubt this, for
Dadhyaïca is very experienced in religious understanding. When
Dadhyaïca awards you his body, Viçvakarmä will prepare a
thunderbolt from his bones. This thunderbolt will certainly kill
Våträsura because it will be invested with My power.
6.9.55
When Våträsura is killed because of My spiritual strength, you will
regain your strength, weapons and wealth. Thus there will be all good
fortune for all of you. Although Våträsura can destroy all the three
worlds, do not fear that he will harm you. He is also a devotee and willnever
be envious of you.
See purport, three lines down: A devotee does not hesitate to give up
his own body for a better cause. Cäëakya Paëòita said, san-nimitte
varaà tyägo vinäçe niyate sati. After all, all one's material
possessions, including his body, will be destroyed in due course of
time. Therefore if the body and other possessions can be utilized for
a better cause, a devotee never hesitates to give up even his own
body. Because Lord Viñëu wanted to save the demigods, Våträsura,
even though able to swallow the three worlds, would agree to be
killed by the demigods. For a devotee there is no difference between
living and dying because in this life a devotee engages in devotional
service, and after giving up his body, he engages in the same service
in the spiritual world. His devotional service is never hindered.
BJD--2 examples of self sacrifice - Dadhici and Vrtrasura. Death does
not stop a devotee from serving - he is so conscious of who he is he
does not fear death. Talks about the dekhi machine - it has only one
function. If it is in heaven or in hell it will do only the same thing -
crush grains. So a devotee similarly will only serve K wherever he is.
The Lord personally appeared to Bali Mahäräja to take away
everything he had, and thus he was so fortunate that he could see the
Lord face to face. Nondevotees, however, cannot see the Lord face to
face; to such persons the Lord appears as death and takes away all
their possessions by force. Under the circumstances, why should we
not part with our possessions and deliver them to Lord Viñëu for His
satisfaction? Çré Cäëakya Paëòita says in this regard, san-nimitte
varaà tyägo vinäçe niyate sati (Cäëakya-çloka 36). Since our money
and possessions do not last but will somehow or other be taken
away, as long as they are in our possession it is better to use them
for charity to a noble cause. Therefore Bali Mahäräja defied the order
of his so-called spiritual master. SB 8.20.7Cäëakya Paëòita, the great
politician, he says... He was not a..., he
was a religious brähmaëa, but he was not for salvation—he was more
or less politician—still he says, san-nimitte varaà tyäge vinäçe niyate
sati. San-nimit, if you have got some money, it will be spent up. In
your life or your next life, your son's life, it will be spent up. Vinäçe
niyate sati, that is the nature's way. Suppose you earn crores of
rupees. It will not stay after one generation, after two generations. It
will not stay, because in this material world, Lakñmé, the goddess of
fortune, is called caïcalä. She does not remain at one place. We have
got experience. Today one man is very rich; next generation is no
longer rich. That is also nationwise applicable. Just like we have seen
British Empire. While I was in London I was thinking that "These
Britishers brought money from all parts of the world, by business or
all other means." I saw in front of St. James Park, Lord Clive's statue.
Very, very nice buildings, but it is now difficult for them to repair. That
opulence has gone. They have lost their empire. No more income,
sufficient income. This is the nature of material world. So many
empires were there. There was Roman empire, there was
Carthaginian empire, there was Mogul empire, there was British
empire, and so many empires. They are no longer existing.
Sometimes when I pass by the side of the Red Fort, we see the
department, the apartments of the great Mogul emperors in Red Fort,
they are now lying vacant. So this is the material nature. Therefore
Cäëakya Paëòita advises, san-nimitte varaà tyägo vinäçe niyate sati:
"If you are actually religious, then don't spoil your money for sense
gratification." Use it for sat karyam. Sat karya means for service of
Kåñëa. Oà tat sat paraà brahma. San-nimi. San-nimitte varaà tyägo
vinäçe niyate sati. That is Vedic civilization. If money comes, you
don't hate it. Welcome. But it should be used properly. That is proper
use. If you use properly your money, then you make your path
parapavarga, clear. And if you misuse your money, then you become
again entangled in the 8,400,000's of species of life….
If you have got some money, don't use it for constructing a big
skyscraper building. Better you try to construct a very nice temple for
Kåñëa's situation. That is proper use. SPL SB 1.2.8 BOM 72San-nimitte
varaà tyägo vinäçe niyate sati(?). This is the instruction of Cäëakya Paëòita,
that whatever money you have got, it will be spent. You cannot keep it.
Either the money will go from you, or you have to go from the money. You
cannot keep together. That is not possible. If you don't spend the money for
Kåñëa, if you keep it, that "I shall see it. I shall lick up this money and
become happy..." Kåpaëa, that those who are miser, they do not spend
money for Kåñëa but they see the money. Therefore it has become a
problem for us, how to spend the money. How to spend the money for
Kåñëa, that is our policy. We do not want to keep money. We cannot keep,
that is not possible. Somebody will take it. Ultimately the government will
take. Better spend it for Kåñëa. Spend it for Kåñëa that is the right use.
Sannimitte varaà tyägo vinäçe niya... Cäëakya Paëòita, he was great
politician, he is advising that if you have got money, spend it for Kåñëa.
Don't keep it. Spend it for Kåñëa. Why? It will be spoiled. Today or
tomorrow it will be spoiled. Somebody will take and spoil it. Better, if you
spend it for Kåñëa, at least your service will be recognized. Kåñëa will see
that this man is spending his hard-earned money for Me. That is called
ajïäta-sukåti. This service to Kåñëa, this inclination, does not arise unless
one is very, very, good asset he has got. SPL SB 5.5.9 VRN 76 EX: story of
saint who blessed prince, brahmacari, butcher, देवोती

Notes 6.10
6.10.1 Çré Çukadeva Gosvämé said: After instructing Indra in this way, the
Supreme Personality of Godhead, Hari, the cause of the cosmic
manifestation, then and there disappeared from the presence of the
onlooking demigods.
6.10.2 O King Parékñit, following the Lord's instructions, the demigods
approached Dadhéci, the son of Atharvä. He was very liberal, and when they
begged him to give them his body, he at once partially agreed. However, just
to hear religious instructions from them, he smiled and jokingly spoke as
follows.
6.10.3 O elevated demigods, at the time of death, severe, unbearable pain
takes away the consciousness of all living entities who have accepted
material bodies. Don't you know about this pain?
6.10.4 In this material world, every living entity is very much addicted to his
material body. Struggling to keep his body forever, everyone tries to protect
it by all means, even at the sacrifice of all his possessions. Therefore, who
would be prepared to deliver his body to anyone, even if it were demanded
by Lord Viñëu?
See purport, whole: It is said, ätmänaà sarvato rakñet tato dharmaà tato
dhanam: one must protect his body by all means; then he may protect his
religious principles and thereafter his possessions. This is the natural desire
of all living entities. No one wants to give up his body unless it is forcibly
given away. Even though the demigods said that they were demanding
Dadhéci's body for their benefit in accordance with the order of Lord Viñëu,
Dadhéci superficiallyrefused to give them his body.
6.10.5
The demigods replied: O exalted brähmaëa, pious persons like you,
whose activities are praiseworthy, are very kind and affectionate to
people in general. What can't such pious souls give for the benefit of
others? They can give everything, including their bodies.
6.10.6
Those who are too self-interested beg something from others, not
knowing of others' pain. But if the beggar knew the difficulty of the
giver, he would not ask for anything. Similarly, he who is able to give
charity does not know the beggar's difficulty, for otherwise he would
not refuse to give the beggar anything he might want as charity.
PURPORT
This verse describes two people—one who gives charity and one who
begs for it. A beggar should not ask charity from a person who is in
difficulty. Similarly, one who is able to give charity should not deny a
beggar. These are the moral instructions of the çästra. Cäëakya
Paëòita says, san-nimitte varaà tyägo vinäçe niyate sati: everything
within this material world will be destroyed, and therefore one should
use everything for good purposes. If one is advanced in knowledge,
he must always be prepared to sacrifice anything for a better cause.
At the present moment the entire world is in a dangerous position
under the spell of a godless civilization. The Kåñëa consciousness
movement needs many exalted, learned persons who will sacrifice
their lives to revive God consciousness throughout the world. We
therefore invite all men and women advanced in knowledge to join
the Kåñëa consciousness movement and sacrifice their lives for the
great cause of reviving the God consciousness of human society.
BJD-- A noble person makes a sacrifice to help others. One should
sacrifice whatever one can for the purpose of KC When one is
young one is enthusiastic to sacrifice but one doesn’t know what it
takes to make sacrifice. The path may not be petals - it may be razorsand
rocks. So don’t take to the path and then gripe and grumble and
critisize everyone else on the path because we don‘t really want to be
on the path. We need proper guidance for own’s position.
6.10.7
The great sage Dadhéci said: Just to hear from you about religious
principles, I refused to offer my body at your request. Now, although
my body is extremely dear to me, I must give it up for your better
purposes since I know that it will leave me today or tomorrow.
6.10.8
O demigods, one who has no compassion for humanity in its
suffering and does not sacrifice his impermanent body for the higher
causes of religious principles or eternal glory is certainly pitied even
by the immovable beings.
Notes: In the purport, SP tells us how we can sacrifice our bodies
even now in this life.
See purport, whole: In this regard, a very exalted example was set by
Lord Çré Caitanya Mahäprabhu and the six Gosvämés of Våndävana.
Concerning Çré Caitanya Mahäprabhu it is said in Çrémad-
Bhägavatam (11.5.34):
tyaktvä sudustyaja-surepsita-räjya-lakñméà
dharmiñöha ärya-vacasä yad agäd araëyam
mäyä-mågaà dayitayepsitam anvadhävad
vande mahä-puruña te caraëäravindam
"We offer our respectful obeisances unto the lotus feet of the Lord,
upon whom one should always meditate. He left His householder life,
leaving aside His eternal consort, whom even the denizens of heaven
adore. He went into the forest to deliver the fallen souls, who are put
into illusion by material energy." To accept sannyäsa means to
commit civil suicide, but sannyäsa is compulsory, at least for every
brähmaëa, every first-class human being. Çré Caitanya Mahäprabhu
had a very young and beautiful wife and a very affectionate mother.Indeed,
the affectionate dealings of His family members were so
pleasing that even the demigods could not expect such happiness at
home. Nevertheless, for the deliverance of all the fallen souls of the
world, Çré Caitanya Mahäprabhu took sannyäsa and left home when
He was only twenty-four years old. He lived a very strict life as a
sannyäsé, refusing all bodily comforts. Similarly, His disciples the six
Gosvämés were ministers who held exalted positions in society, but
they also left everything to join the movement of Çré Caitanya
Mahäprabhu. Çréniväsa Äcärya says:
tyaktvä türëam açeña-maëòala-pati-çreëéà sadä tucchavat
bhütvä déna-gaëeçakau karuëayä kaupéna-kanthäçritau
These Gosvämés left their very comfortable lives as ministers.
Zamindars and learned scholars and joined Çré Caitanya
Mahäprabhu's movement, just to show mercy to the fallen souls of
the world (déna-gaëeçakau karuëayä). Accepting very humble lives as
mendicants, wearing no more than loincloths and torn quilts
(kaupéna-kantha). they lived in Våndävana and followed Çré Caitanya
Mahäprabhu's order to excavate Våndävana's lost glories.
Similarly. everyone else with a materially comfortable condition in
this world should join the Kåñëa consciousness movement to elevate
the fallen souls. The words bhüta-dayayä, mäyä-mågaà
dayitayepsitam and déna-gaëeçakau karuëayä all convey the same
sense. These are very significant words for those interested in
elevating human society to a proper understanding of life. One should
join the Kåñëa consciousness movement, following the examples of
such great personalities as Çré Caitanya Mahäprabhu, the six
Gosvämés and, before them, the great sage Dadhéci. Instead of
wasting one's life for temporary bodily comforts. one should always
be prepared to give up one's life for better causes. After all, the body
will be destroyed. Therefore one should sacrifice it for the glory of
distributing religious principles throughout the world.
6.10.9
If one is unhappy to see the distress of other living beings and happy
to see their happiness, his religious principles are appreciated asimperishable
by exalted persons who are considered pious and
benevolent.
See purport, para 2, middle, through first quote: Unfortunately, at the
present moment so-called philanthropists and humanitarians
advocate the happiness of humanity at the cost of the lives of poor
animals. That is not recommended herein. This verse clearly says
that one should be compassionate to all living entities. Regardless of
whether human, animal, tree or plant, all living entities are sons of the
Supreme Personality of Godhead. Lord Kåñëa says in Bhagavad-gétä
(14.4):
sarva-yoniñu kaunteya
mürtayaù sambhavanti yäù
täsäà brahma mahad yonir
ahaà béja-pradaù pitä
"It should be understood that all species of life, O son of Kunté, are
made possible by birth in this material nature, and that I am the seed-
giving father." The different forms of these living entities are only
their external dresses. Every living being is actually a spirit soul, a part
and parcel of God. Therefore one should not favor only one kind of
living being. A Vaiñëava sees all living entities as part and parcel of
God. As the Lord says in Bhagavad-gétä (5.18 and 18.54):
vidyä-vinaya-sampanne
brähmaëe gavi hastini
çuni caiva çvapäke ca
paëòitäù sama-darçinaù
6.10.10
This body, which is eatable by jackals and dogs after death, does not
actually do any good for me, the spirit soul. It is usable only for a
short time and may perish at any moment. The body and its
possessions, its riches and relatives, must all be engaged for the
benefit of others, or else they will be sources of tribulation and
misery.See purport, whole: Similar advice is also given in Çrémad-
Bhägavatam (10.22.35):
etävaj janma-säphalyaà
dehinäm iha dehiñu
präëair arthair dhiyä väcä
çreya-äcaraëaà sadä
"It is the duty of every living being to perform welfare activities for the
benefit of others with his life, wealth, intelligence and words." This is
the mission of life. One's own body and the bodies of his friends and
relatives, as well as one's own riches and everything else one has,
should be engaged for the benefit of others. This is the mission of
Çré Caitanya Mahäprabhu. As stated in Caitanya-caritämåta (Ädi
9.41):
bhärata-bhümite haila manuñya-janma yära
janma särthaka kari' kara para-upakära
"One who has taken birth as a human being in the land of India
[Bhärata-varña] should make his life successful and work for the
benefit of all other people.
The word upakuryät means para-upakära, helping others. Of course,
in human society there are many institutions to help others, but
because philanthropists do not know how to help others, their
propensity for philanthropy is ineffectual. They do not know the
ultimate goal of life (çreya äcaraëam), which is to please the
Supreme Lord. If all philanthropic and humanitarian activities were
directed toward achieving the ultimate goal of life—to please the
Supreme Personality of Godhead—they would all be perfect.
Humanitarian work without Kåñëa is nothing. Kåñëa must be brought
to the center of all our activities; otherwise no activity will have value.
BJD-- heavy speech. How can we see the state of the world and not
help others? It selfish and miserly not to help others. It will not bring
good results.
6.10.11Çré Çukadeva Gosvämé said: Dadhéci Muni, the son of Atharvä,
thus
resolved to give his body to the service of the demigods. He placed
himself, the spirit soul, at the lotus feet of the Supreme Personality of
Godhead and in this way gave up his gross material body made of
five elements.
How do the Mayavadis misinterpret this verse?
See purport, middle: Mäyävädé philosophers misunderstand this
description of Çrémad-Bhägavatam. Therefore Çré Rämänuja Svämé,
in his book Vedänta-tattva-sära, has described that this merging of
the soul means that after separating himself from the material body
made of eight elements—earth, water, fire, air, ether, false ego, mind
and intelligence—the individual soul engages himself in devotional
service to the Supreme Personality of Godhead in His eternal form
(éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù/ anädir ädir
govindaù sarva-käraëa-käraëam [Bs. 5.1]). The material cause of the
material elements absorbs the material body, and the spiritual soul
assumes its original position. As described by Çré Caitanya
Mahäprabhu, jévera 'svarüpa' haya-kåñëera 'nitya-däsa': [Cc. Madhya
20.108] the constitutional position of the living entity is that he is the
eternal servant of Kåñëa. When one overcomes the material body
through cultivation of spiritual knowledge and devotional service, one
can revive his own position and thus engage in the service of the
Lord.
6.10.12
Dadhéci Muni controlled his senses, life force, mind and intelligence
and became absorbed in trance. Thus he cut all his material bonds.
He could not perceive how his material body became separated from
his self.
See purport, after quote: Of course, one must practice before one is
overcome by death, but the perfect yogé, namely the devotee, dies in
trance, thinking of Kåñëa. He does not feel his material body beingseparated
from his soul; the soul is immediately transferred to the
spiritual world. Tyaktvä dehaà punar janma naiti mäm eti: [Bg. 4.9]
the soul does not enter the womb of a material mother again, but is
transferred back home, back to Godhead.
6.10.13
Thereafter, King Indra very firmly took up the thunderbolt
manufactured by Viçvakarmä from the bones of Dadhéci. Charged
with the exalted power of Dadhéci Muni and enlightened by the power
of the Supreme Personality of Godhead, Indra rode on the back of his
carrier, Airävata, surrounded by all the demigods, while all the great
sages offered him praise. Thus he shone very beautifully, pleasing the
three worlds as he rode off to kill Våträsura.
6.10.15
My dear King Parékñit, as Rudra, being very angry at Antaka
[Yamaräja] had formerly run toward Antaka to kill him, Indra angrily
and with great force attacked Våträsura, who was surrounded by the
leaders of the demoniac armies.
6.10.16
Thereafter, at the end of Satya-yuga and the beginning of Tretä-yuga,
a fierce battle took place between the demigods and the demons on
the bank of the Narmadä.
PURPORT
Herein the Narmadä does not mean the Narmadä River in India. The
five sacred rivers in India—Gaìgä, Yamunä, Narmadä, Käveré and
Kåñëä—are all celestial. Like the Ganges River, the Narmadä River
also flows in the higher planetary systems. The battle between the
demigods and the demons took place in the higher planets.
The words prathame yuge mean "in the beginning of the first
millennium," that is to say, in the beginning of the Vaivasvata
manvantara. In one day of Brahmä there are fourteen Manus, who
each live for seventy-one millenniums. The four yugas-Satya, Tretä,
Dväpara and Kali—constitute one millennium. We are presently in
themanvantara of Vaivasvata Manu, who is mentioned in Bhagavad-gétä
(imaà vivasvate yogaà proktavän aham avyayam/ vivasvän manave
präha [Bg. 4.1]). We are now in the twenty-eighth millennium of
Vaivasvata Manu, but this fight took place in the beginning of
Vaivasvata Manu's first millennium. One can historically calculate
how long ago the battle took place. Since each millennium consists
of 4,300,000 years and we are now in the twenty-eighth millennium,
some 120,400,000 years have passed since the battle took place on
the bank of the River Narmadä.
6.10.17-18
O King, when all the asuras came onto the battlefield, headed by
Våträsura, they saw King Indra carrying the thunderbolt and
surrounded by the Rudras, Vasus, Ädityas, Açviné-kumäras, Pitäs,
Vahnis, Maruts, Åbhus, Sädhyas and Viçvadevas. Surrounded by his
company, Indra shone so brightly that his effulgence was intolerable
to the demons.
6.10.19-22
Many hundreds and thousands of demons, demi-demons, Yakñas,
Räkñasas [man-eaters] and others, headed by Sumäli and Mäli,
resisted the armies of King Indra, which even death personified
cannot easily overcome.
Anybody recognize any names? Sambara—killed by Pradyumna.
Vrsaparva—father of Sarmistha who married Yayati.
6.10.23
Armed with lances, tridents, axes, swords and other weapons like
çataghnés and bhuçuëòis, the demons attacked from different
directions and scattered all the chiefs of the demigod armies.
6.10.24
As the stars in the sky cannot be seen when covered by dense clouds,
the demigods, being completely covered by networks of arrowsfalling upon
them one after another, could not be seen.
6.10.25
The showers of various weapons and arrows released to kill the
soldiers of the demigods did not reach them because the demigods,
acting quickly, cut the weapons into thousands of pieces in the sky.
6.10.26
As their weapons and mantras decreased, the demons began
showering mountain peaks, trees and stones upon the demigod
soldiers, but the demigods were so powerful and expert that they
nullified all these weapons by breaking them to pieces in the sky as
before.
6.10.27
When the soldiers of the demons, commanded by Våträsura, saw that
the soldiers of King Indra were quite well, having not been injured at
all by their volleys of weapons, not even by the trees, stones and
mountain peaks, the demons were very much afraid.
6.10.28
When insignificant persons use rough words to cast false, angry
accusations against saintly persons, their fruitless words do not
disturb the great personalities. Similarly, all the efforts of the demons
against the demigods, who were favorably situated under the
protection of Kåñëa, were futile.
See purport, whole: There is a Bengali saying that if a vulture curses a
cow to die, the curse will not be effective. Similarly, accusations
made by demoniac persons against devotees of Kåñëa cannot have
any effect. The demigods are devotees of Lord Kåñëa, and therefore
the curses of the demons were futile.
SPL 6.1
6.1.1 Madhudviña: He is asking if they were actually covered in the spiritual
world as well. Prabhupäda: Not in the spiritual world. There that is
voluntary. Some devotee wants to serve Kåñëa as flower; they become
flower there. If I want that "As a flower I shall lie down at the lotus feet of
Kåñëa," he becomes flower, voluntarily. And he can change his..., from
flower to human body. That is spiritual life. There is no restriction. If some
devotee wants to serve Kåñëa as cow, he serves Kåñëa as cow, as calf, as
flower, as plant, as water, as ground, field, or as father, as mother, as friend,
as beloved, anything. Ye yathä mäm prapadyante täàs tathaiva bhajämy
aham [Bg. 4.11]. That is Kåñëa's allpowerfulness, spiritual life. SPL SB
6.1.1-4 MEL 75
So there are different grades of sense gratification, but the point is sense
gratification. The cats and dogs, the animals, they are also satisfying their
senses, and the human being also engaged in the same business. The cats
and dogs, they are eating to their taste; the human being is also eating to
their taste. The standard may be different, but the taste is the same. Either
you have sex intercourse with beautiful wife or husband or as sex
intercourse between the shedog and he-dog, the enjoyment is the same. Just
like if you have got a palatable food, either you put it into a golden pot or if
you put it into iron pot, the taste is the same. The taste is not different. One
may think that "I am eating in golden pot; therefore I am advanced." But a
learned man will say that "Whether you have changed the taste?" Either you
drink something palatable in a golden pot or in iron pot or paper pot, the
taste is the same. So this is called pravåtti-märga. Pravåtti-märga means
advancing in sense gratification. So there are different grades. From the
animal life we come to human life, and if we like, we can go to the higher
planetary system, Janaloka, Maharloka, Tapaloka. There are many planetary
system above the sun. …Suppose you are drinking here in golden pot; there
you will get in
diamond pot. That will be the change, not that the taste will change.
The taste, the same. The dog's pot and man's pot and demigod's pot,
within the material world, the taste is the same, and ultimately, you
have to die. That's all. That you cannot stop. Nobody wants to die. He
wants to enjoy life perpetually. Now the scientists are trying to live
more years. So what is the use of living more years? The çästra says,
taravaù kià na jévanti [SB 2.3.18] . The trees they live for five
thousand years or more than that. So do they not live long years? So
sane man will think that "What is the use of living for five hundred or
five thousand years, standing in one place?"
So this is not advancement. The advancement is that, as Kåñëa says,
that to solve the problem of birth, death, old age, and disease. That is
advancement. So Kåñëa says, therefore, that äbrahma-bhuvanäl
lokän punar ävartino 'rjuna. …
Pravåtti-märga. "I want to enjoy sense gratification." This is the basic
principle. So this Kåñëa consciousness movement means that back
to home, back to Godhead, not to make proceed or progress towards
birth, death, old age, and disease, but make progress towards no
birth, no death, no old age, no disease. That is Kåñëa consciousness.
That is called nivåtti-märga. Nivåtti-märga. Nivåtti means stop this
type of progress.
So there are indication in the çästra that how to make progress
towards the goal of nivåtti-märga. That is stated, mahat-seväà
dväram ähur vimukteù [SB 5.5.2]. If you associate with devotees,
mahat, mahätmä, great soul …
Therefore one devotee, he says, kämädénäà katidhä kathidäù na
pälitä durnideçäs teñäà mayi na karuëä jätä na trapä nopaçäntiù,
sämprataà labdha-buddhis tväm äyätaù niyuìkñvätma-däsye. This is
called good sense. The purport of this verse is, "My dear Lord, I have
served my senses in the form of lusty desires and anger and so many
things, käma, krodha, lobha, greediness, and..." My senses are,
means, these things. "So I have served life-long, but neither they are
satisfied, neither I am satisfied." Teñäm. "And they are not merciful. I
have served them up to the age of eighty years, but still they wantservice
from me. If I want to retire, they will not agree." If somebody
says to his wife that "I have served so much in the family. Now let me
go to the Kåñëa conscious temple. I serve there," the wife will
disagree, "No. What service you have done? You have got duty, duty,
this duty, that duty." …
So this morning I was talking with one gentleman. He is in charge of
the social welfare. So when I proposed that "Our nivåtti-märga..., we
recommend these processes: no illicit sex, no meat-eating, no
intoxication, and no gambling, beginning," so he was not satisfied. He
said that "Why you stop illicit sex? We get pleasure." So this is the
understanding of the modern civilization. He is risking his life by all
these processes, but if we request that "Stop this process. Come to
Kåñëa consciousness," they will not agree. That is the difficulty.
Therefore this line of action, nivåtti-märga, it is little difficult. But it is
very easy. If one understands the philosophy, what is the meaning of
pravåtti-märga and what is the meaning of nivåtti-märga, and if he is
sane man, then he will accept, "Yes." Just like if you go to a physician
and you are suffering from a disease, being... Say, just like nowadays
there is prominent alcoholic treatment. People are too much addicted
to alcohol, and there are so many departmental treatment, even for
the priest also. I have seen one ad in a paper that in America there is
a hospital where especially the priestly class drunkard, they are
treated. (laughter) And five thousand patients are there. (laughter) So
if the physician says, "No, no, you give up your drinking habit," then he
will be angry. Then how he will be treated? That is the only medicine,
that "You give up." It is not very difficult thing. Nobody learns drinking
from the birth. Now, even one has learned drinking, now, all our
students, you see practically. They are young men. They are not old
men. Their senses are still strong. But they have given up. They have
given up. They have given up illicit sex. They have given up
intoxication. They do not take even tea, do not smoke cigarette.
Neither they go to cinema, what to speak of going to other places. It
is possible. But if we give up all these things, then our beginning to
the nivåtti-märga, our progress towards back to home, back to
Godhead, that is beginning. …So you are growing the same body or better
body or lower body, and
when it is mature, then you come out. You begin again your life. That
is called pravåtti-märga. In this way we have to accept birth, death,
old age. As soon as you get this material body, there is birth, and as
soon as there is birth, there is death. And as soon as the body is
there, it is growing old. It is suffering disease. …
Sometimes there is some disagreement, that "Why one should not
live outside the temple?" But that is little difficult, because in the
temple you get good association. Everyone is trying to become free
from this bondage of life. So there is some inspiration. But if you live
outside the temple... We are making this temple commodious so that
people may come here and live and learn the art, but if you do not live,
there is risk. Because saìgät saïjäyate kämaù. If you live in certain
association, drunkard association, then you will learn gradually how
to drink. And if you live with the association of the devotees, then you
will forget drinking. You will become devotee. So we are opening
these centers, giving chance everyone. There is no discrimination. It
is not a religious system. It is a cultural institution. …
Madhudvéña: ...reach Godhead in the end, why do we have to speed
up the process? Why not we just let things take their natural course of
events if everyone's going back to Godhead ultimately?
Prabhupäda: Hmm. That is a good suggestion, but you rot for the
time being. Suppose you are going somewhere, walking, and
somebody gives you opportunity, "Come in my car," why don't you
take advantage of it? You are... You will reach the destination by
walking in six thousand years, (laughter) but if you get the
opportunity... In your country there is good. There is staircase and
there is elevator. So if you want to go, that "I shall go by the staircase
and reach the upstair at the end of the day when office will be
finished," (laughter) then you can do that. But if you are intelligent,
you shall take the advantage of the elevator. Within a minute you go
there. That is intelligence. "I am going. I shall reach at the end of the
day when every office will be closed. Then I will come down again." If
you see that, that you can do—not very good intelligence. That is not
intelligence. We have to take the speediest process. That isintelligence. Yes?
…
Madhudviña: His question was that can you take initiation by
accepting the spiritual master in your heart without actually taking...
Prabhupäda: These are bogus proposition. It has no meaning.
(laughter) It has no meaning. If you think within yourself, "I am
eating," will you be satisfied? You starve and simply think, "I have
eaten everything." (laughter) Is that very practical proposal? You must
eat. We don't say all these bogus proposition. SPL SB 6.1.1 MEL 75
Pravåtti means inclination. Here in the material world everyone is
inclined to gratify the senses. This is material world. Everyone is
trying. Ähära-nidra-bhaya-maithunaà ca. The best type of ähära-nidra.
Even in the human form of life they are also trying for the same thing,
as cats and dogs are trying. The cats and dogs, they are also trying to
find out where it is, food, where sleeping comfort, where sex life, and
where defense. If the human form of life is also utilized for this
purpose, pravåtti-märga, then it is, as I was talking in the park, it is
just like using sandalwood for burning fuel. There is distinction even
in wood. There are so many jungle wood, we can use it for cooking.
But if the sandalwood, which is so valuable, if we do not know what is
the value of sandalwood, if we use it for cooking and burning...
Similarly, if we use this human form of life exactly like the cats and
dogs, simply for sense gratification, then we are committing suicide.
The whole Vedic civilization means how to utilize this human form of
life for better purposes….
So this is called pravåtti-märga. According to our inclination we are
contacting a certain type of the modes of material nature and we are
getting different types of body. Käraëaà guëa saìgo 'sya sad-asad
janma yoniñu [Bg. 13.22]. …
brahmaëä yad asaàsåtiù
Saàsåtiù means the cycle of birth and death. This is called saàsåtiù.
Saàsåtiù. And asaàsåtiù means to stop the cycle of birth and death
and go back to home, back to Godhead. Then, if you want to go back
to home, back to Godhead, then you have to follow the nivåtti-märga.
Pravrtti is there, my inclination is there, but if you practice nivåtti-märga,
then you overcome the cycle of birth and death, saàsåtiù. So
this human form of life is meant for nivåtti-märga, not to indulge the
sense gratification but minimize sense gratification as far as
possible. Try to make it zero. Then that is called nivåtti-märga. We
are. We require this eating, sleeping, mating and defending. But if we
try, if we practice, that is called austerity. Tapo divyaà putrakä yena
çuddhyet sattvaù [SB 5.5.1]. Çuddha. Çuddha means purification,
existence, purifying the existence. We are eternal, we are existing, and
on account of impurity, we have got this material body, and it is
subjected to the laws of material nature, and we have to change one
after another. This is pravåtti-märga. But in the human form of life if
we come to senses that "Why I shall accept repetition of birth, death,
old age, disease, and so many miserable conditions?" so that is called
sense. That is intelligence. That intelligence can be developed in
human form of life, and if we do not do, then the same example: just
you use the sandalwood for burning purpose. SPL SB 6.1.1 HON 76
6.1.2
So Parékñit Mahäräja is trying to understand pravåtti and nivåtti.
Pravrtti means here in this material world, anyone who has come,
beginning from Lord Brahmä down to the small ant, they have come
on account of pravåtti, means for enjoying sex. This is material world.
So long one will be engaged in sense enjoyment in different varieties,
he will have to remain within this material world. Kåñëa is so kind. We
wanted to enjoy this material world; therefore He has given us full
chance: "Yes, you enjoy." Kåñëa does not want that you should enjoy
this material world. That is not He... Sometimes the foolish men, they
say that "Kåñëa has given us this facility for sense enjoyment. Why
we shall not take it?" Sometimes the so-called åñis and yogis, they
also say, "Yes, when you have got the senses, it is meant for
enjoyment. Why it should be stopped?" Yes. Because... Really it has
to be stopped. If you want real life of eternal enjoyment, then you
have to stop. If you don't stop, then you remain here.
Bhütvä bhütvä praléyate [Bg. 8.19]. You have to take birth according
to your desire, either as Brahmä or as ant, as a cat, as a dog, asdemigod, and
according to your capacity, Kåñëa will give you: "All
right." Ye yathä mäà prapadyante täàs tathaiva bhajämy aham [Bg.
4.11]. If you want from Kåñëa sense enjoyment, He will give you all
facilities. But Kåñëa does not want. Kåñëa said, sarva-dharmän
parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. That is His mission,
that "You will never be happy in this process of pravåtti-märga."
kåñëa bhuliya jéva bhoga väïchä käre
päsate mäyä täre jäpaöiyä dhäre
Mäyä means the condition in which I enjoy material sense
gratification. That is called mäyä. Mäyä jäpaöiyä dhäre. Jäpaöiyä
dhäre means catches, catches: "All right, come on." There are two
things: light and darkness. If you remain in light, there is no darkness,
and if you prefer to remain in darkness, there is no light. Two things
are there. So mäyä is darkness, and Kåñëa is light. That is our motto
in the Back to Godhead. "Godhead is light and darkness is nescience.
Where there is God, there is no darkness." This is our position….
So try to understand Kåñëa in this way. And if you actually
understand Kåñëa, you are liberated immediately. Janma karma ca
divyaà me yo jänäti tattvataù. How Kåñëa eats, how Kåñëa thinks,
how Kåñëa works, if you understand all these things, then
immediately you become liberated. Tyaktvä dehaà punar janma naiti
mäm eti [Bg. 4.9]. You immediately become. The only thing is we are
rotting in this material world because we do not know Kåñëa. That is
the... You'll not be admitted in the spiritual kingdom unless you know
Kåñëa, what He is. And as soon as you understand Kåñëa, you are fit
—"Come on." Tyaktvä dehaà punar janma naiti mäm eti kaunteya [Bg.
4.9]. And as soon as you go, yad gatvä na nivartante tad dhäma
paramaà mama [Bg. 15.6]. Everything is explained. And therefore
Kåñëa comes. We have got pravåtti to enjoy this material world.
Kåñëa comes personally, that "This will not help you." He comes
personally: "You give up this habit. You simply surrender to Me. I will
take you back to home, back to Godhead." This is... Pravåttir eñäà
bhütänäà nivåttes tu mahä-phalam. We are inclined to enjoy this
material world, but if we stop this material enjoyment, we are fit for
spiritual life. That is the philosophy….So we have to give up this habit that
"I am master. I can enjoy, and I
can do. I am independent." You have to give up this habit. Then you
will be eligible for going back to home, back to Godhead. SPL SB
6.1.2 HON 76
6.1.3
Now, by nature's law the evolution brings you to a nice body, civilized
human body, with higher consciousness. But if we utilize this higher
consciousness simply for constructing very high skyscraper buildings
and do not know what form of body I am going to accept next, that is
not very good intelligence. My business is that by nature's
evolutionary process I have come to this human form of life. Now I
have got good intelligence, better than the animals. If I utilize that
intelligence for simply having nice motorcar and skyscraper building,
but I do not know what is my future, then it is not very good
intelligence. You can construct a very nice skyscraper building, and
you can have a nice car, but you will not be allowed to stay here. What
you have done for that? You will be kicked out at any moment. Then
your all labor is simply... You can solace yourself that "My children
will enjoy" or "My grandsons will enjoy." But why not enjoy yourself?
That is very uncertain. Any moment I shall be kicked out. And then, if
it is a fact that I am going to accept another body, there is no
guarantee what kind of body I am going to accept. I have constructed
a skyscraper building on account of my attachment. I may be allowed
by the nature's law to stay in that building, but if by my activities I
become a rat or cat in that building, then what is the profit? We are
under the nature's law. You cannot say that you are independent.
Nature's law is very strict. Prakåteù kriyamäëäni guëaiù karmäëi
sarvaçaù [Bg. 3.27]. Nature's law... Just like fire. If you touch fire, it
will burn. And even a child who is innocent, if the child touches the
fire, it will burn. There is no excuse. You cannot say that "The child is
innocent. It does not know the effect of touching fire, so he should be
excused." No. Ignorance is no excuse. Especially... That is the state
laws. You cannot say... Suppose you have committed some criminal
act. If you plead, "My lord, I did not know that the, after doing this act,I had
to suffer imprisonment. So you excuse me," no, that will be no
excuse. You know or not know the law, if you have acted like that, you
must suffer. This is going on.
So we don't believe in the next life just to avoid this consequence. But
that will not excuse us. We have to accept a type of body. Otherwise
how there are so many different types of bodies?...
We are being taught at the modern age that "Work very hard and
enjoy your senses." This is the modern civilization. "Get money some
way or other, and spend it for sense gratification." That is the goal. Na
te viduù svärtha-gatià hi viñëum [SB 7.5.31]. They are not taught, they
are not educated, that what is the end of life, goal of life. That is God
realization. They do not know it….
Madhudvéña: We have been here for many lifetimes performing sinful
activities. So is it possible to counteract all those sinful activities in
one lifetime, or does it require many...?
Prabhupäda: One minute. That is Kåñëa consciousness movement.
One minute. You are not reading Bhagavad-gétä? What Kåñëa says?
Sarva-dharmän parityajya mäm ekam çaraëaà vraja, ahaà tväà sarva-
päpebhyo mokñayiñyämi: [Bg. 18.66] "You surrender unto Me. Give up
your all business. I will give you relief from all sinful reaction
immediately." So it requires one minute. "My dear Kåñëa, I was
forgotten. Now I understand. I fully surrender unto you." Then you
become immediately free from all sinful reactions. Without any
reservation, without any politics, if you fully surrender, Kåñëa is
assuring, ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù. He
reassures, "Don't worry whether I will be able to give you relief from
all reaction." Mä çucaù. "Finished, guaranteed. You do this." So how
much time it requires to surrender to Kåñëa? Immediately you can do
that. Surrender means you surrender and work as Kåñëa says. That is
surrender. What Kåñëa says to do? Man-manä bhava mad-bhakto
mad-yäjé mäà namaskuru [Bg. 18.65]. Four things: "You always think
of Me, and you become My devotee, you worship Me, and offer your
respect, full obeisances unto Me." You do these four things? That is
full surrender. Mäm evaiñyasi asaàçaya: "Then you come to Me
without any doubt." Everything is there. Kåñëa has given everythingfully. If
you accept it, then life is very simple. There is no difficulty.
Yes? SPL SB 6.1.3 MEL 75
6.1.6
The history of creation, as we learn from the Vedic literature, that
after creation of this material world, the living entities are
impregnated... Just like a man constructs a nice house or takes a
very nice apartment and begets children in the womb of his wife,
similarly, the material nature is the mother, and the father is God, and
we are all children. These are the Vedic literature description. So who
are these children? These children are all criminals. All criminals.
Beginning from Brahma, the highest living creature, down to the ant, a
small insignificant ant, more or less, we are criminals, and we are
suffering the consequences. We cannot deny. If we are sincere, if we
actually believe in the çästras, in the Vedic literature, then our
sufferings are due to our mischievous activities.
So according to the mischievous activities, there are different kinds
of suffering and there are different kinds of species of life. But mäyä,
the spell of mäyä is so strong that one cannot understand that he is
suffering. We understand that we are trying to be happy. Actually, this
material world, there is no happiness, but to counteract the agency of
distress, we accept, "That is happiness. That is happiness." Just like I
have no apartment, but to counteract this inconvenience, if I try my
utmost to get a good apartment I feel, "Oh, now I am happy. I am
happy." What is this happiness? How long you shall remain in this
apartment? Suppose you have got, purchased, now long you will live?
So here happiness means to counteract the force of distress is called
happiness. Actually there is no happiness. This is called mäyä. Just
like I am in distressed condition, puzzled, I take some intoxication.
This is called happiness. I remain in the same condition. After my
intoxication is over, I come back again into the same condition, but I
am thinking (I am) happy. This is called mäyä. Mäyä means... Ma
means "not," yä means "this." "You are thinking like this, but it is not
this." This is called mäyä. You are thinking that you are happy, but you
are not happy. So we are seeing that a criminal is arrested by thepolice and
he is put into the prisonhouse. We know that he is put into
trouble, but still, in spite of seeing that "This kind of criminality will put
me also into such kind of distress," but still, I commit that thing. This
is the influence of mäyä. This is the influence of mäyä.
So these all description of hellish description has been given in the
previous chapter. Now, Parékñit Mahäräja, he is a Vaiñëava. A
Vaiñëava, Vaiñëava feeling... Vaiñëava means he is always feeling for
the distress of the others. …
Vaiñëava means godly person. So every godly person, he thinks for
others. "Oh, people are suffering for want of knowledge, for want of
God consciousness, for want of Kåñëa consciousness. Oh, let me do
some service. Let me enlighten them so that they may be happy."
Therefore we offer our obeisances to the Vaiñëavas: väïchä-kalpa-
tarubhyaç ca kåpä-sindhubhya eva ca. Väïchä-kalpa-taru means that
"My dear devotee, you are just like a desire tree. Whatever I desire
from you, you fulfill." Väïchä-kalpa-tarubhyaç ca kåpä-sindhubhya eva
ca. Kåpä means mercy. "You are the ocean of mercy." And patitänäà
pävanebhyo, "And you are deliverer of the fallen souls. Therefore I
offer my obeisances unto you." It is very nice to offer respect to a
godly person. Is described very nicely. Why? Now, patitänäà
pävanebhyo. A godly person's business is to reclaim the fallen souls.
They cannot see... A godly person sees that "Here is my brother. He is
son of God. I am son of God. Without enlightenment, without
knowledge of God, he is suffering. So let me give him some
knowledge of God." This is godly person's business. He has no other
business. He has no business to find out where to eat, where to
sleep. Oh, that God provides for him. If God can provide food and
shelter for cats and dogs, do you think God will not provide food and
shelter for His confidential devotee? Is God so blind or ingratitude or
unable? If He is able to feed innumerable living entities within this
universe, does it mean that one who has sacrificed his life for God's
service, he will starve? No. In the Bhagavad-gétä it is said, kaunteya
pratijänéhi na me bhaktaù pranaçyati: [Bg. 9.31] "My dear Kaunteya,
Arjuna, you declare it to the world that My devotee will never be
vanquished." Never be vanquished. Another place it is said,
teñäànityäbhiyuktänäà yoga-kñemaà vahämy aham: [Bg. 9.22] "Those who
are constantly engaged in My service, for them, I personally carry all
the necessities to his home." So rest assured that if you become
Kåñëa conscious, if you become God conscious, there will be no
scarcity of happiness. Don't think that "If I devote my life only for
Kåñëa consciousness I will be starving." No. So this enlightenment is
given by godly persons.
So here Mahäräja Parékñit, he was very godly person. He was so
great devotee that there is no comparison. He is... So he is asking,
after hearing the hellish punishment of the criminals, he is asking,
adhuneha mahä-bhäga
yathaiva narakän naraù ,,,SPL SB 6.1.6 LA 70
Therefore each and every sinful activity, there is punishment. They do
not believe in the next life, but they can see practically in this life that
if you violate a little laws of nature, you'll be punished immediately.
Immediately punished. Just like I have got some pain in this finger, I
scratch some nail, that I should not have done. Immediately there is
reaction, I'm suffering. Every... You cannot do anything whimsically.
As soon as you do it, there is reaction. Take for example just like salt.
Salt is necessary. Unless you put little salt in the foodstuff, you
cannot eat it. So salt is necessary, but if you put little more,
immediately you cannot eat. It will not, not eatable. Because God has
given you salt, the seas and oceans of salt, you cannot make it use
more than is necessary. If you think that "There is so much salt, let
me eat it,'' no, you can not do. Any, any action. Just like in this
material world, sex life is very pleasing, but if you enjoy more, then
you become impotent, the reaction. If you can eat say four ounce, and
if you eat five ounce, immediately there is indigestion; two days you
will have to starve.
So why don't you see? People have become so rascal that they do not
think of sinful activities. By nature's law it is so strict that you have to
follow the laws given by God. If you don't follow, then you'll be
punished. Dharmaà tu säkñäd bhagavat-praëétam [SB 6.3.19].Dharma means
the laws given by God. That is the simple description
of dharma. If you do not know what are the laws of God, then that
does not mean you'll not be punished. Innocence of law is no cause
for excuse. If you go... Suppose if you have done something criminal
without your knowledge, and if in the court you say, "My lord, I did not
know this law, that committing something criminal like this I would
have been punished.'' So that is no excuse. Ignorance of law is no
excuse. Nature's law is so strict. Just like a small child, if a child puts
his finger on the fire, the fire will not excuse the child: "Oh, he is an
innocent child. He does not know.'' No. It must burn, never mind it is
child. So there is description of different types of punishment in the
Çrémad-Bhägavatam for different kinds of sinful activities. Therefore,
after hearing the description... Parékñit Mahäräja is a Vaiñëava.
Vaiñëava is very sympathetic. If actually there is any welfare worker,
that is Vaiñëava. This Kåñëa consciousness movement is going on.
The Vaiñëavas are taking so much, I mean to say, trouble. Just like in
Melbourne our, these preachers are being punished regularly. They
are taken to the jail, and still they are doing their duty. Still they are
going for saìkértana. Just like one side they are violating the so-called
laws of the state, they are being punished. Similarly, important laws
of God, if one violates, how you cannot be punished? This is an
instance. Must be punished.
So Vaiñëava is always thinking how people will be happy. This Kåñëa
consciousness movement is going on just to make people happy.
They do not know so many things and for which they are suffering in
this material world in so many stages of life, in so many forms of life.
…
So how to get them released from this suffering?'' Just like a friend,
suppose another friend for criminal activity is put into jail, but the
friend is thinking, "Anyway, my friend is now put into jail, suffering.
How to get him released?'' That is friend's action—father, mother or
friend. Similarly, Vaiñëava, Vaiñëava is patitänäà pävanebhyo
vaiñëavebhyo namo namaù. We offer our respectful obeisances to
Vaiñëava because Vaiñëava is meant for delivering the fallen souls.
That is Vaiñëava's business. They have taken so much trouble just todeliver
the fallen souls from the sinful activities, and those who are
being punished, to save them, this is Vaiñëava's business. So
Parékñit Mahäräja, not for himself, but for others he inquired this
question: "My dear Çukadeva Goswämé, I understand that these
people are suffering so many different types of punishment. But how
to rescue, rescue them? Is there any method to rescue them? If there
is, kindly describe, kindly describe.' …
yathaiva narakän naraù, "these people are suffering in the hellish
condition of life. How they can be rescued?'' Nänä ugra-yätanän. Very
severe punishment they are undergoing. People cannot see. They
have no eyes to see, you see? They suffer in great calamities, and still
they cannot see that "I am suffering.'' Just like when you pass
through the streets of Australia, we go daily, morning walk, big, big
skyscraper buildings have been constructed, and people are making
plans, designs, working very, very hard, lifting so many heavy things.
These are very heavy tasks, but they are thinking, "It is very
happiness.'' (laughter) They are thinking, "We are making progress,
we are making progress. We are bringing stones and irons on head
and putting together, and it is progress. We are very happy.''
(laughter) This is going on. This is called varäta mäninaù(?). They are
enamored by the external energy of the Personality of Godhead.
These material things are products of the external energy of the Lord.
Bhümir äpo 'nalo vayuù khaà mano buddhir eva ca…
So I am spirit soul. I have been engaged in mixing these five things
and big, big lumps and gathering them just like children play in the
sea beach, gathering so much sand and making like this, big house,
and then it is fallen down. So we are engaged in these material
activities, but we forget at the same time that there is ready, atom
bomb. As soon as there will be declared war, these things will be
finished, immediately….
So this is called material civilization, that we do not know that these
things will be finished today or tomorrow or hundred years after. It
will be finished. And I am living soul, I am eternal, and I have been
engaged in these material activities without knowing my progress of
life, or without knowing my transmigration from... Suppose I spent allof my
energy in this piling of stone and wood in this life, and next life
if I become a rat or cat in this house, then what is the profit?SPL SB
6.1.6 SYD 73
So Parékñit Mahäräja is a Vaiñëava. From his childhood he is a
Vaiñëava. So he has no unhappiness. But when he heard that so
many sinful persons are going to the hell and they are suffering in this
way, he became very sorry. That is Vaiñëava. Para-duùkha-duùkhé.
He is unhappy by seeing others unhappy. He has personally no
unhappiness, but he is para-duùkha-duùkhé. Just like Prahläda
Mahäräja. All the Vaiñëava you will see. Just like Caitanya
Mahäprabhu. Caitanya Mahäprabhu, tyaktvä su-dustyaja-surepsita-
räjya-lakñméà dharmiñöha ärya-vacasä yad agäd araëyaà, mäyä-
mågaà dayitayepsitam anvadhävad vande mahä-puruña te
caraëäravindam [SB 11.5.34]…
Similarly, the Gosvämés. Just like Rüpa Gosvämé, he was prime
minister in the government. And about him it is said that tyaktvä
türëam açeña-maëòala-pati-çreëéà sadä tuccha-vat. He gave up such
exalted post as minister of the government, chief minister in the
government. …
You can see how they have become mendicant. A small loincloth, one
waterpot only, that's all, finished, no possession. So why? Bhütvä
déna-gaëeçadau karuëayä. They wanted to show their mercy to the
suffering humanity. So in this way they adopted change of life. That is
Vaiñëava. Vaiñëava personally has no demand for life, no
unhappiness. He is completely satisfied with Kåñëa. But he is
unhappy by seeing other conditioned souls suffering. This is
Vaiñëava. There are many example. Prahläda Mahäräja also said the
same thing.
So here also Parékñit Mahäräja, he heard so many things, but he is
very much perplexed that "How these suffering men who are put into
this hellish condition of life, not all, some of them?" So he is asking,
"My dear sir, you have explained so many things. They are very nice."
Adhunä, "just now"; iha, "in this connection"; mahä-bhäga, "O the great
fortunate"; mahä-bhäga yathaiva narakän naraù. Yathä eva, "and as";"from
this hellish condition," narakät, "from the hell"; the human being,
näna-ugra-yätanän... They are put into the hell means they are
suffering very severe type of pains. Näna-ugra-yätanän neyät: "They
become free." Tan me vyäkhyätum arhasi: "Now leaving aside all
other topics, kindly let me know how these men can be delivered from
this hellish condition of life." This is his praçna….
So this question was raised by Parékñit Mahäräja that "You have
already described." He did not disbelieve. He believed. Because he is
Vaiñëava, he knows. And he is disciple of Çukadeva Gosvämé, so he
has thorough knowledge. Now he is anxious. This is the symptom of
Vaiñëava, that he cannot see others are suffering. Therefore he takes.
Just like Lord Jesus Christ, Vaiñëava. For others' suffering he agreed
to be crucified. But the followers are so unfaithful, they have settled
up that "Let Christ suffer for us, and let us go on committing sin."
Very good conclusion. They love Christ so, that "My dear Christ, you
suffer for our sinful activities and let us go on with our sinful
activities." Christ says, "Thou shall not kill." They decided, "Let us kill
on and on, and open scientific slaughterhouse. And if there is any sin,
then Christ will suffer. That's all. He has taken the agency on
suffering." Very good conclusion. No. The Vaiñëava can take the
sufferings for you, but you should be sane, that "Why I shall put such
and such Vaiñëava into suffering for my sinful activity? Let me stop
this sinful activity." That is intelligent. Not that "I give the suffering
portion to Christ, and let me go on committing all sinful activities."
That is not... But that will not be. That is not a fact. Suppose one is
very pet son of his father, and he commits murder, and he thinks "If
there is any punishment my father will suffer." Will it be done? Will it
be done? When he is arrested, if he says, "No, you can release me.
You can arrest my father because I am very pet son of my father," so
will the government will do that, that you have committed murder and
your father will be arrested? No. This is quite unreasonable. You have
committed murder, you must be hanged. Nor your father nor your son
nor your brother. This is the law. So that is the law. If you commit
sinful life, then you must suffer, not anyone else. But we are thinking
like that: "That let me go on doing all nonsense and somebody for mewill
suffer." No, that is not the law.
So here Parékñit Mahäräja does not raise such foolish question that
"Who is suffering for..." He is suffering. One who has committed
sinful life, he must suffer. That is the law. So the answer is, Çukadeva
Gosvämé, SPL SB 6.1.6 HON 75
This is the symptom of a Vaiñëava. Vaiñëava cannot tolerate the
sufferings of the humanity. Just like Prahläda Mahäräja. He said
before Nåsiàhadeva, naitad udvije paro duratyaya-vaitaraëyäù: "My
dear Lord, I have no problem how to get delivered from this material
world," because a devotee is already on the transcendental platform.
It is said in the Bhagavad-gétä,
mäà ca (yo) vyabhicäriëi
bhakti-yogena yaù sevate
sa guëän samatétyaitän
brahma-bhüyä...
[Bg. 14.26]
Means anyone who is engaged in devotional service, he is already on
the Brahman platform. Therefore a devotee means he is already in
the Brahman platform, or spiritual platform. So Parékñit Mahäräja
became very anxious how this suffering humanity can be saved. Here
it is said, nänä ugra yätanät neyät tan me vyäkhyätum arhasi: "Kindly
give me some enlightenment how these people can be saved from
this severe type of suffering." SPL SB 6.1.6 NEL 76
So here Çukadeva Gosvämé is addressed as mahä-bhäga. Mahä
means great, and bhäga means fortunate. Because he is very
fortunate, he is describing Çrémad-Bhägavatam. Again Bhägavatam,
the same word bhaga comes. Bhagavat. Bhagavat. Vat, this word, is
used when the meaning is "possessing." Asty arthe vatup. Bhagavän,
bhägyavän and bhagavat. Bhägavat means one who has power to
possess the Supreme Lord. He is called bhägavata. There are two
kinds of bhägavata: one is grantha-bhägavata and one is person
bhägavata. A devotee, he is called bhägavata, and the book in which
the pastimes or characteristics of Bhagavän is described, that iscalled
Bhägavata. …
But Parékñit Mahäräja, simply by hearing from Çukadeva Gosvämé
that "A person, if he commits sinful activities, he suffers like that," he
is not seeing; he is compassionate: "How such person can be
delivered?" This is the inquiry, that "They are suffering for some sinful
activities. How they can be saved?" This is Vaiñëava. Vaiñëava
means para-duùkha-duùkhé. Vaiñëava is unhappy by seeing others'
unhappiness. He has no unhappiness. Personally he has no
unhappiness.
Nityänanda Prabhu, He is... Hä hä prabhu nityänanda, premänanda
sukhé, kåpäbalokana koro, ämi boro duùkhé. Nityänanda means...
Nitya means eternally; änanda means happy. So Nityänanda has no
unhappiness, but He was passing on the street, there was a crowd,
and Nityänanda Prabhu inquired, "Why there is so much crowd?" So
somebody informed that "There are two brothers, Jagäi and Mädhäi,
and they are very fallen souls, although they were born in brähmaëa
family, very nice, rich family. But being addicted to drinking and
prostitution, they have become now rogues, thieves, this way. So they
are disturbing the whole neighborhood." So Nityänanda Prabhu
considered, "So these two brothers are so fallen? So why not deliver
them first?" This is Nityänanda Prabhu. "Then My Lord..." Nityänanda
Prabhu considered Caitanya Mahäprabhu as His master. So "My
master's name will be famous. Because the master's propaganda is
'Chant Hare Kåñëa,' so if I can induce these two brothers to chant
Hare Kåñëa, they will be saved. So why not try?" This is Nityänanda
Prabhu, that para-duùkha-duùkhé. He is happy personally, but
because He knows that "These drunkards, woman-hunters, prostitute-
hunters, will suffer very, very severely, so why not deliver them?" This
is Nityänanda Prabhu, Vaiñëava. Vaiñëava, you will find so many
others also. In your country there is Lord Jesus Christ. When he was
being crucified, still he was saying, "My Lord, excuse them. They do
not know what they are doing." This is Vaiñëava. They are not
unhappy, and they can tolerate any unhappy position. But they are...
Therefore they come to deliver so many fallen souls.So here Parékñit
Mahäräja, out of compassion, he inquired from
Çukadeva Gosvämé, "These persons, they are rotting in the naraka. Is
there any means to deliver them?" That he's saying. Nänä ugra-
yätanä. Ugra-yätanä. These are described. We find also, there are
many persons, they are suffering ugra-yäta. Ugra means severe,
severe punishment. There are living entities, they are suffering so
many ugra-yätanä. So this Kåñëa consciousness movement means
to save people from the severe punishment of materialistic life. This
is Kåñëa consciousness movement. Caitanya Mahäprabhu's
movement, Kåñëa's movement, is to save. Yadä yadä hi dharmasya
glänir bhavati bhärata [Bg. 4.7]. Tadätmänaà såjämy aham. Kåñëa
said. Kåñëa also very compassionate: "Whenever there is
discrepancies, people put themselves in great suffering. Mäyä will
not excuse. Nature will not excuse. At that time I come to deliver
them, to give them instruction, 'Why you are suffering in this way? Do
this way.' " Kåñëa says, "Accept this philosophy." What is that? Man-
manä bhava mad-bhakto mad-yäjé mäà namaskuru: [Bg. 18.65]
"Always think of Me, become a devotee of Me." Man-manä bhava
mad-bhakto mad-yäjé: "Worship Me and offer little obeisances unto
Me." Four things. It is not difficult. Just like a child, he is offering
obeisances, he is offering a flower. This is bhakta. And he is thinking
of... Man-manä bhava mad-bhakto mad-yäjé mäm. Even a child can
do. Where is the difficulty? And Kåñëa assures, "If you do these four
things," man-manä bhava mad, mäm evaiñyasi asaàçayaù [Bg. 18.65],
"without any doubt you'll come back to Me." And people are not
agreeing even to do these simple things. Still, the Kåñëa
consciousness movement is there to teach people how to become
devotee and save from the greatest sufferings of hellish condition of
life. SPL SB 6.1.6 HON 76
Millions, numberless living entities are rotating. Out of them, one who
is fortunate... Ei rüpe brahmäëòa bhramite kono bhäga... [Cc. Madhya
19.151]. Kono, not all. If all would have been so fortunate, everyone
would have taken to this Kåñëa consciousness. It is being distributed
freely everywhere. But why they are not taking to it? Becauseunfortunate.
Therefore Caitanya Mahäprabhu says, kono bhägyavän
jéva: "Only one who is fortunate." So because... Why fortunate?
Because if he takes to Kåñëa consciousness, all the problems of his
life become solved. But he'll not take to it due to his unfortunate
condition. So Caitanya Mahäprabhu says, "Only the fortunate
persons..." There are many fortunate persons all over the world, and
many unfortunate persons also. So those who are fortunate, they're
taking to this Kåñëa consciousness, this ideal life, hopeful life,
pleasant life, blissful life, life of knowledge. They're taking to it. But it
is the duty of Vaiñëava to go door to door to make them fortunate.
Although they are unfortunate, but you have to go door to door to
make them fortunate. That is your duty.
So a Vaiñëava is thinking, mahä-bhäga, "How these people can be
delivered from this hellish condition of life?" That was his inquiry. "Sir,
you have described that on account of these sinful activities, he's put
into this hellish condition of life or in hellish planetary system. Now
what are the countermethods by which they can be saved?" This is
the question. This question... Because he is Vaiñëava, he is thinking,
"Oh, so many living entities are suffering. How they can be saved?" A
Vaiñëava comes, God also comes and God's son or very confidential
devotee also comes. Their only mission is how to save these sinful
men who are suffering so much. That is their mission. They have no
other mission. Just like Prahläda Mahäräja. When Nåsiàhadeva met
him, he said a very nice verse. I'll quote that verse. So Prahläda
Mahäräja says one place,
naiva udvije para duratyaya-vaitaraëyäù
tvad-vérya-gäyana-mahämåta-magna-cittaù
çoce tato vimukha-cetasa indriyärtha-
mäyä-sukhäya bharam udvahato vimüòhän
[SB 7.9.43]
Prahläda Mahäräja says, "My dear Lord, I'm not very much anxious for
my deliverance." Because Mäyävädé philosophers, they are very
much, I mean to say, careful, that "My salvation may..., may..., may
not be interrupted. If I go to preach, and in association with others, if I
fall down, then my business will be finished." So they do not come.Only
Vaiñëava comes at the risk of their falldown. They do not fall
down, but they go even to the hell to deliver. So Prahläda, this is
Prahläda Mahäräja's admission. He says that na udvije: "I'm not very
much anxious or perturbed because I am living in this material world."
Naivodvije para duratyaya-vaitaraëyäù. Vaitaraëyäù means this
hellish condition of life, how to cross the river of hellish condition of
life. So "I have no anxiety for that." Why you are not anxious? Now, he
says, tvad-vérya-gäyana-mahämåta-magna-cittaù: [SB 7.9.43]
"Because some way or other, I have been trained to be always in
Kåñëa consciousness. Therefore I have no anxiety." There is a
confidence. One who is purely in Kåñëa consciousness, he's
confident that next life he's going to Kåñëa. So if we simply carefully
execute our Kåñëa conscious regulative principles, it is sure, actually.
In the Bhagavad-gétä that is stated.
Then Prahläda Mahäräja says, "There is only one anxiety for me." Just
see. He has no anxiety for himself, but he has still anxiety. What is
that? Çoce tato vimukha-cetasa. "I am anxious. I am anxious for
these persons who are not persons..., who are not Kåñëa conscious.
That is my anxiety. For me, I have no anxiety. But I am thinking of
these persons who are not Kåñëa conscious." Why they are not
Kåñëa conscious? Now, mäyä-sukhäya bharam udvahato vimüòhän:
[SB 7.9.43] "These rascals, they have created a civilization, a humbug
civilization, (laughter) for temporary happiness." Mäyä-sukhäya.
Actually, this is the fact, humbug civilization. So many cars are being
manufactured every year, and for that purpose so many roads have to
be excavated, prepared, and... Problems after problems. Therefore it
is mäyä-sukha. We are trying to be happy this way, manufacture
some way, but it creates another problem. I am giving this particular
example of motorcar because in your country you have got the
greatest number of cars. But that does not solve the problem. You
have manufactured cars. I have practical experience. When
Dayänanda wanted to take me to a doctor from Los Angeles, it is
thirty miles off. Thirty miles off. So I had to take trouble to go thirty
miles and come thirty miles before I could consult the doctor. You
see? And if you have created cars, then you must have meet yourfriends and
necessities thirty miles off, forty miles off. You can go
from New York to Boston in one hour, but go to the airport you will
take three hours. (laughter) Therefore it is called mäyä-sukhäya.
(laughter) Mäyä means false, illusory. We are trying to create some
very comfortable situation, but creating another uncomfortable
situation. This is called mäyä-su... This is the way of... If you do not
be satisfied by the natural comforts offered by God, or nature, if you
want to create artificial comfort, then you have to create another
discomfort for counteracting. They do not know that. They are
thinking that "We are creating very comfortable situation." Fifty miles
going to the office. For earning livelihood, fifty miles, from one place
to another. I saw in Hawaii. When Gaurasundara was working to
maintain our temple, he was working. Unfortunately, he had to go fifty
miles off from the temple to work for it. So I was very sorry to see
how this boy is going fifty miles. How Kåñëa will say? But Kåñëa has
given us chance. Now they haven't got to work….
So these are the Vaiñëava philosophical thought, how they are
thinking for the conditioned souls, fallen souls, how they can be
delivered. They are making plan in that way. They are, they always
they busy in that business, how to deliver. Just like Gosvämés, about
the six Gosvämés of Våndävana, Lord Caitanya's direct disciples,
what was their business? That is stated by Çréniväsäcärya,
nänä-çästra-vicäraëaika-nipuëau sad-dharma-saàsthäpakau
lokänäà hita-käriëau tri-bhuvane mänyau çaraëyäkarau
rädhä-kåñëa-padäravinda-bhajanänandena mattälikau
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau
So they were busy, nänä-çästra-vicäraëaika. They were consulting
many authoritative scriptures, how to put people in the right religious
way of life. Nänä-çästra-vicäraëaika, sad-dharma-saàsthäpakau.
Why? Lokänäà hita-käriëau, actually for doing welfare activities to the
people in general, not for themselves. A Vaiñëava is liberated, and he
can keep himself liberated always, anywhere, any place, without any
hindrance, simply by chanting this Hare Kåñëa, Hare Kåñëa, Kåñëa
Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma... So... But
still they are very much anxious for the conditioned souls. [break]Similarly,
here also, Parékñit Mahäräja says that "Çukadeva Gosvämé,
you have described about the different types of hellish condition of
life. Now, how they can be delivered? Kindly explain." Adhuneha mahä
-bhäga yathaiva narakän naraù. Nara means human beings. "Those
who are fallen, how they can be delivered?" Narakän naraù nänä ugra-
yätanän neyät. Ugra yätanän, very, I mean to say, fierceful miseries,
yätanän. Yätanän, pains, horrible pains. Ugra. Ugra means horrible,
very strong pain, painful life. "How they can be delivered?" Nänä ugra-
yätanän, tan me vyäkhyätum arhasi: "If you kindly explain how they
can be delivered?" That is Vaiñëava heart. "Never mind. Some way or
other, they have fallen down to this condition, this hellish condition of
life, but that does not mean that they should remain in that condition
of life. There must be some ways and means by which they can be
delivered. So if you kindly explain that."…
These kinds of sinful activities are committed in various ways." He
says that kåtasya kuryän mana-ukta-päëibhiù. We can commit sinful
activities by mind. If I think of something, committing, "I shall kill that
man," if I make plan... So even if do not kill that man, simply because I
am thinking of killing that man, that is also sinful. Ukta-päëibhiù.
Thinking, mind... Thinking, feeling, willing—then there is action. So
here it is said, mana-ukta-päëibhiù. Just like the, the other day I was
reading in some book that if you are passing on road, if other's dog
barks, then that is an, that is an offense on the part of the dog-owner,
according to law. So why one should be scared by dog barking? One
should take care of the dog. I have read it. This is a law in your
country. So it is simply barking, but it is sinful. It is sinful not because
he... It is animal, but the owner of the animal, who has made the dog
as a best friend, he's responsible by law. (laughter) He's responsible.
That is your law in the country I am speaking. He's responsible. If any
dog, outside dog, enters your house, the dog may not be killed, but
the owners of the dog may be prosecuted. I have read this. So
similarly, if a barking of dog is unlawful, so when you speak
something offensive to others, that is sinful. That is also like barking.
Therefore sinful activities are committed in so many ways. We are so
much dependent. If we think of sinful activities or if we speaksomething
sinful activities, ukta-päëibhiù, or we commit something
sinful activities with hands, they're all sinful activities. Dhruvaà sa vai
pretya narakän upaiti.
So one has to suffer. People, they do not believe next life because
they want to avoid this botheration. But there... You cannot avoid this
botheration. If you do not go according to law... As there is
punishment even in this state of our life—if I commit some sins,
criminal activities, the state will punish me—similarly, if we do
something which is punishable, I may avoid the state law, but I
cannot avoid God's law. That is not possible. I can hide myself,
cheating others, or committing theft, and that, thereby I save myself
from the punishment of the state laws, but I cannot save myself from
the superior law, the law of nature. Daivé hy eñä guëamayé mama
mäyä duratyayä [Bg. 7.14]. It is very difficult. There are so many
witnesses. The daylight is witness. The moonlight is witness. These
are described. You cannot say that "I am committing these things.
Nobody is seeing me. There is no witness. So how I can be...?" And
the supreme witness is Kåñëa. He is sitting within your heart. He is
noting down what you are thinking, what you are doing. He is giving
facility also. If you wanted to do something to satisfy your senses, so
Kåñëa is giving facility. That is stated in the Bhagavad-gétä, sarvasya
cähaà hådi sanniviñöo: SPL SB 6.1.6-8 NY 71
The question is how one can be delivered from the miserable
condition of hellish life. The nature's illusory methods are two kinds:
one is covering energy, and another is throwing energy. Nature is
acting upon us in two ways. Just like somebody may think that "Here
is a nice movement, Kåñëa conscious movement. Let me take part in
this." And nature dictates, "Why shall you go there? Don't go there.
Better enjoy like this." This is throwing energy. Throws him from the
path. And another is covering energy. Covering energy means a
person or a living entity may remain in the most abominable
condition, still, he thinks he's happy. He's happy. Just like you have
seen many friends in the diseased condition on the bed. And if you go
to see him, "How you are feeling?" and he'll say, "Yes, I am all right."He's
on the diseased condition. What is the meaning of this "all
right"? This is also covering energy. So anyone, in a..., however... A
dog, in such abominable condition, still, he's joyful. He thinks, "I am
very happy." A hog, any animal... We are human beings; we are given
better facilities of life. The animals are not given so much facilities by
nature, but still, they feel happy. If we say, of course, straight,
somebody may be sorry, but this is nature's law. So however
abominable condition it may be, one feels that he's happy.
So these two kinds of things are going on, parallel. But actually,
everyone who is encaged in this material body, he's unhappy. That is
the sum and substance of the whole material existence. In the
Caitanya-caritämåta it is said, dvaite bhadräbhadra sakale samän. In
the dual world or in this material world, what we have manufactured
that "This is very nice and this is not nice"—this bad or good
conception—he says that it is simply mental concoction. Actually,
there is nothing good here. One should be very much pessimistic.
Otherwise, he'll have to remain in the darkness of ignorance of this
material nature. One should thoroughly understand that we are in a
very precarious condition of this material... SPL SB 6.1.6-15 SF 68
6.1.7
He says, "My dear King, that unless he makes atonement for the
sinful activities in this life, then next life he'll have to suffer.'' This is
the answer. Ihaiväpacitim yathämhasaù. Aàhasaù means sinful
activities, as he has done. How he has done? Kuryän manah-ukta-
päëibhiù. Just see. We are committing sinful activities even by
thinking, even by thinking. If I think that "I shall kill that man,'' this is
mental activity. Still it is sinful. Manaù uktiù. If I unnecessarily
chastise you by words, "You rascal this and that,'' so many..., that is
also a kind of sinful activity. And if I commit by action, oh, that is
sure. Therefore it is said, kåtasya kuryän mana-ukta-päëibhiù.
Päëibhiù with hands, or by mind or... The concession for this age,
when we think of any sinful activities it does not affect us, but when
we actually... Suppose I'm thinking of killing you. This thinking of
killing you is also sinful, but unless I kill you, the sin is not soprominent. In
this age that is a concession. But we are actually
thinking, feeling, and willing and acting so many sinful activities that
we do not know. That is the ignorance. So dhruvaà sa vai pretya
narakän upaiti. If he does not atone in this life... Just like if I take
some money from you, if I do not pay you, then I will have to pay four
times next life. That you do not know. Four times, many times, with
interest. Just like bank gives you interest, you have to pay. But we
cheat so many people. We are thinking that we are very clever: "I can
cheat so many persons and take money and enjoy.'' That is atheistic.
…
Suppose if you have done something wrong, and if you go to the
court and say, "Sir, excuse me. I did not know,'' the court may excuse
you one time, second time, but not for the third time. Third time you
will be severely punished. So these people who are thinking, "By going
to the church, by confession, I become free from all sinful activities,
and then let me go again, commit the same thing for the whole week,
come again and confess,'' this is not very good business. (laughter)
This is not very good business. Similarly, if you think also, you are
chanting Hare Kåñëa mantra, Hare Kåñëa mantra means you become
free from all sinful reaction of life. But if you think that "I have got an
instrument, chanting Hare Kåñëa mantra, so let me commit all sinful
activities, then I shall chant Hare Kåñëa, it will be nullified,'' no. That is
the greatest offense. That is the greatest offense. Out of ten kinds of
offenses, this is the greatest offense. Nämno baläd yasya hi päpa-
buddhiù. So God can excuse you once, twice, thrice, not more than
that. Then you will be punished. Because you are knowingly criminal,
your punishment will be very severe. So those who think that "This
atonement, confession, or chanting Hare Kåñëa is the counteraction
of our sinful activities,'' they're greatest sinners. They're greatest
sinners. They'll be severely punished. Just like a police, a policeman,
a constable, if he commits theft, he's severely punished. He's to
detect criminality, but he becomes himself a criminal, then he's very
highly punished. That is the law.
So here Çukadeva Goswämé says that unless one atones his sinful
activities done in this life, then he has to accept severe punishment inthe
next life. There is no excuse. This is the conclusion. Dhruvaà sa
vai pretya narakän upaiti. Dhruvam, dhruvam means sure. Surely he
must suffer the hellish condition of life, next life, if he does not atone
in this life. That is called präyaçcitta, confession, so many things. Ye
kértitä me: "And I've already described them in the Fifth Chapter, that
if you commit this kind of sin, you suffer like this. If you commit this
kind of sin, you suffer like this.'' And he's giving a nice example:
tasmät puraiväçv iha päpa-niñkåtau SPL SB 6.1.6 SYD 73
King Parékñit, is very much, I mean to say, compassionate by hearing
different kinds of miserable conditions in different hellish situation.
He is asking Çukadeva Gosvämé whether there is any possibility of
delivering them. Vaiñëava, a devotee of the Lord, is always anxious to
reclaim the fallen souls, who, out of ignorance, they are suffering. We
must know always that by ignorance only we suffer. Just like we have
got practical experience: by ignorance if I take something which is
not suitable for my constitution, I become ill, sick. So that sickness is
due to my ignorance. I have seen in Calcutta one neighbor, he died
out of ignorance. He took too much pakori one day, and they were
fried in oil, and the next day he was attacked by cholera and died. So
similarly, whatever suffering we are undergoing, that is due to our
ignorance.
Actually, we are not meant for suffering. If we are sons of God, who is
full with all opulence, why should we suffer? Does a rich man's son
suffer anytime? If he suffers, it is due to his ignorance. Similarly, we
are suffering, but our ignorance is so strong that we are suffering, but
at the same time we are thinking that we are happy. This is the
influence of ignorance. Just like last night in the television, that
gentleman was talking with me. He said that "We have got good brain
and we are utilizing it. So that is better for our advancement of
happiness. Why Hare Kåñëa?" His idea was, he plainly told me, that "If
Hare Kåñëa is so powerful, then why India is so poverty-stricken and
they are suffering?" So I replied that "Do you think that your problems
are solved because you have got a dozens or a hundreds dozens of
skyscrapers? That problem is here also. It is not that becauseAmerica is
materially advanced, 'Oh, they are free from all sufferings.'
Why there are so many hospitals? Why there are so many lunatic
asylums? Why this confusion of the hippies? Why young boys are
always disturbed for the draft board? So how can you say the
Americans are free from all sufferings?" This is ignorance. The
sufferings are there, here or India or hell or heaven—anywhere within
this material world—there is suffering. But people are so foolish that
simply having a nice motorcar or a skyscraper building, he thinks that
"My all problems are solved." He does not know that this life is a flash
only. I am eternal.
Suppose I have got some comfortable situation as born as American.
How long shall I remain American? Say, fifty years or hundred years.
That's all. Then finish. Get out of the skyscraper building. Throw away
your motorcar. Go to the graveyard. And then, what is next life? That I
do not know. That I do not know. The life is continuous. Väsäàsi
jérnäëi yathä vihäya [Bg. 2.22]. I am changing my dress. Supposing I
have got very nice, good dress, American body, very fair complexion,
comfortable life, all these things. That's all right. But do you think
what is your next dress? Are you going, are you sure that you are
going to be American again? Who can say? Is there any scientist? Is
there any astrologer who can say, "Yes"? No. Nobody can say. …
Çästra means you can consult. Just like you consult dictionary, you
consult encyclopedia, you consult so many authoritative books for
understanding knowledge, similarly, if you consult, you get all
information. So in this Çrémad-Bhägavatam it is all stated: "If you do
like this, you get birth like this. If you do like this, you get birth like
this." And in the Çrémad Bhagavad-gétä it is generally spoken,
ürdhvaà gacchanti sattva-sthäù [Bg. 14.18]. Those who are in the
modes of goodness... There are three qualities in this material world:
the quality of goodness, the quality of passion, and the quality of
ignorance. So in the Bhagavad-gétä it is stated that ürdhvaà
gacchanti sattva-sthäù. Those who are cultivating the quality of
goodness, they can be promoted to the higher status of life in higher
planetary system. Ürdhvam. Ürdhvam means higher. Ürdhvaà
gacchanti sattva-sthäù. And madhye tiñöhanti räjasäù. Räjasäùmeans those
who are in the modes of passion. They remain either in
this planet or some of them may be elevated to the heavenly planet.
Heavenly planet is also in the middle of the universe. And adho
gacchanti tämasäù jaghanya-guëa-våtti-sthäù. Jaghanya—very
abominable characters. Jaghanya-guëa-våtti-sthäù. Those who are
situated not only ignorance... Out of ignorance, one remains in
abominable condition. So jaghanya-guëa-våtti-sthä adho gacchanti
tämasäù [Bg. 14.18]. They go downwards, even to the animal life. So
we have to consult and we have to mold our life in that way.
So Kåñëa consciousness means it is above the modes of goodness.
…
"My dear King, if somebody does not atone for his sinful activities..."
Sinful activities function in three ways. Here it is stated. What is that?
Mana-ukta-päëibhiù. Mana-ukta-päëibhiù: by mind, by activities of the
mind, and by activities of our words, and by activities of our senses.
And if I hurt you by harsh word, then that is also a sin. And when
actually commit violence or do something with my hands or legs or
something, that is certainly sinful. So we can commit sins in three
ways: mind and words and karma, by action. Thinking, feeling and
willing and acting. Therefore a svämé or gosvämé means who has
control over the function of the mind, of the words, and of the
activities of the senses. There is definition. "One who can control the
tongue, one who can control the mind, one who can control the
words, one who can control the belly, one who can control the
generative organ, he is svämé." And påthivià sa çiñyät: "He is allowed
to create disciples all over the world." SPL SB 6.1.7 SF 67
So last week we discussed Parékñit Mahäräja's sympathy with the
suffering humanity. This is Vaiñëava. The Vaiñëava, or devotee, he is
the perfect sympathizer for all suffering humanity. Others' sympathy
is not perfect. They are planning so many things—opening hospitals
or charitable dispensaries, schools, lunatic asylum. These are all
public sympathetic activities. But they are not... They are, of course,
good to some extent. If a man is suffering from the bodily ailments, if
he is given some relief in the hospital, or if the society is noteducated, give
him education, this is all good work undoubtedly. But the ultimate good
work is not known to them. They are taking care of the external symptoms.
Why a person, a living entity, is put into that condition? And if that
condition is ended, that is real sympathy. A person is suffering from some
disease. He goes to the doctor, physician. He gives some medicine—
immediate some relief from the pain. This is one sympathy. And there is
another sympathy, that "Why the man is getting such disease and suffering?
Why not stop the cause of the disease?" That is real sympathy…. So
Çukadeva Gosvämé has described all the planetary system, where and how
they are situated, how many miles they are different from one another. The
calculation of the whole universe is made there. The diameter is described:
four billion miles up and down, this way and that. And where is the sun is
situated and how far above the sun the moon is situated, how far above the
moon the Mars, Jupiter— everything is clearly described. And where the
hellish planets are situated, and how in the hellish planets different sinful
men are suffering. So Parékñit Mahäräja, after hearing... That is Vaiñëava.
He did not take care of the other things. He immediately took care of the
suffering planets, because that is the Vaiñëava's nature. Vaiñëava has no
problem. He is servant of God, representative of God. But he is feeling the
sufferings of the humanity. That is Vaiñëava. He feels, "Oh, these people are
suffering. Let us give some information from the çästra so that they can be
relieved from the suffering condition." So in this Kali-yuga, (it is) especially
Caitanya Mahäprabhu's mercy that you are chanting and dancing before
Caitanya Mahäprabhu... So He is so merciful that if you continue this
process, you are guaranteed that you will never go to the hellish planet. This
is Caitanya Mahäprabhu's mercy. Very simple thing. If you simply chant and
dance before Caitanya Mahäprabhu Kalau saìkértanaiù yajïaiù yajanti hi su-
medhasaù….SPL SB 6.1.7 HON 75

6.10.29
The demons fled the battlefield.6.10.30
Seeing his army broken and all the asuras, even those known as great
heroes, fleeing the battlefield out of intense fear, Våträsura, who was
truly a great-minded hero, smiled and spoke the following words.
6.10.31
Vrtra called the demons by name chastising them for fleeing.
6.10.32
Våträsura said: All living entities who have taken birth in this material
world must die. Surely, no one in this world has found any means to
be saved from death. Even providence has not provided a means to
escape it. Under the circumstances, death being inevitable, if one can
gain promotion to the higher planetary systems and be always
celebrated here by dying a suitable death, what man will not accept
such a glorious death?
See purport, whole: If by dying one can be elevated to the higher
planetary systems and be ever-famous after his death, who is so
foolish that he will refuse such a glorious death? Similar advice was
also given by Kåñëa to Arjuna. "My dear Arjuna," the Lord said, "do not
desist from fighting. If you gain victory in the fight, you will enjoy a
kingdom, and even if you die you will be elevated to the heavenly
planets." Everyone should be ready to die while performing glorious
deeds. A glorious person is not meant to meet death like cats and
dogs.
Look up: SP desiring hero’s death.
6.10.33
There are two ways to meet a glorious death, and both are very rare.
One is to die after performing mystic yoga, especially bhakti-yoga, by
which one can control the mind and living force and die absorbed in
thought of the Supreme Personality of Godhead. The second is to dieon the
battlefield, leading the army and never showing one's back. These two kinds
of death are recommended in the çästra as glorious.

Notes 6.11
BJD—Introd: Sadhu, Dadhici, gave up his body for the benefit of others.
Preached about the need for self - sacrifice. People are so selfish nowadays -
they are miserable because of it and then think that they need more selfish
enjoyment to escape the misery. Attack and counter attack of demigods and
demons. Demons fled and Vrtrasura chastised them strongly. BJ talks about
the 2 kinds of glorious death for a warrior. Reads v 1 & 2-3 V’sura now
rebukes the demigods.
6.11.1 Çré Çukadeva Gosvämé said: O King, Våträsura, the commander in
chief of the demons, advised his lieutenants in the principles of religion, but
the cowardly demoniac commanders, intent upon fleeing the battlefield,
were so disturbed by fear that they could not accept his words.
6.11.2-3 Demigods attacked fleeing demons from the rear. V rebuked
demigods.
6.11.4 O demigods, these demoniac soldiers have taken birth uselessly.
Indeed, they have come from the bodies of their mothers exactly like stool.
What is the benefit of killing such enemies from behind while they are
running in fear? One who considers himself a hero should not kill an enemy
who is afraid of losing his life. Such killing is never glorious, nor can it
promote one to the heavenly planets.
See purport, whole: Våträsura rebuked both the demigods and the demoniac
soldiers because the demons were running in fear of their lives and the
demigods were killing them from behind. The actions of both were
abominable. When a fight takes place, the opposing partiesmust be prepared
to fight like heroes. A hero never runs from the field
of battle. He always fights face to face, determined to gain victory or
lay down his life in the fight. That is heroic. Killing an enemy from
behind is also inglorious. When an enemy turns his back and runs in
fear of his life, he should not be killed. This is the etiquette of military
science.
Våträsura insulted the demoniac soldiers by comparing them to the
stool of their mothers. Both stool and a cowardly son come from the
abdomen of the mother, and Våträsura said that there is no
difference between them. A similar comparison was given by Tulasé
däsa, who commented that a son and urine both come from the
same channel. In other words, semen and urine both come from the
genitals, but semen produces a child whereas urine produces
nothing. Therefore if a child is neither a hero nor a devotee, he is not
a son but urine. Similarly, Cäëakya Paëòita also says:
ko 'rthaù putreëa jätena
yo na vidvän na dhärmikaù
käëena cakñuñä kià vä
cakñuù péòaiva kevalam
"What is the use of a son who is neither glorious nor devoted to the
Lord? Such a son is like a blind eye, which simply gives pain but
cannot help one see."
Talks about the etiquette that one warrior doesn’t kill another from
behind. Also they had to be equally equipped before a fight could take
place. Not like today when people will kill old ladies, or shoot
unarmed people. Animal behaviour. A big cat will kill a little mouse.
Humans should know better.
6.11.5
O insignificant demigods, if you truly have faith in your heroism, if you
have patience in the cores of your hearts and if you are not ambitious
for sense gratification, please stand before me for a moment.See purport,
whole: Rebuking the demigods, Våträsura challenged, "O
demigods, if you are actually heroes, stand before me now and try to
show your prowess. If you do not wish to fight, if you are afraid of
losing your lives, I shall not kill you, for unlike you, I am not so evil
minded as to kill persons who are neither heroic nor willing to fight. If
you have faith in your heroism, please stand before me."
Notes: V is insulting demigods strongly to make them angry so they
will fight. Often fighters speak sarcastically, fighting with words
before they fight with swords. What examples? See refs.
6.11.6
Çukadeva Gosvämé said: Våträsura, the angry and most powerful
hero, terrified the demigods with his stout and strongly built body.
When he roared with a resounding voice, nearly all living entities
fainted.
6.11.7
When all the demigods heard Våträsura's tumultuous roar, which
resembled that of a lion, they fainted and fell to the ground as if
struck by thunderbolts.
6.11.8
As the demigods closed their eyes in fear, Våträsura, taking up his
trident and making the earth tremble with his great strength, trampled
the demigods beneath his feet on the battlefield the way a mad
elephant tramples hollow bamboos in the forest.
6.11.9
Seeing Våträsura's disposition, Indra, the King of heaven, became
intolerant and threw at him one of his great clubs, which are
extremely difficult to counteract. However, as the club flew toward
him, Våträsura easily caught it with his left hand.
6.11.10O King Parékñit, the powerful Våträsura, the enemy of King Indra,
angrily struck the head of Indra's elephant with that club, making a
tumultuous sound on the battlefield. For this heroic deed, the soldiers
on both sides glorified him.
6.11.11
Struck with the club by Våträsura like a mountain struck by a
thunderbolt, the elephant Airävata, feeling great pain and spitting
blood from its broken mouth, was pushed back fourteen yards. In
great distress, the elephant fell, with Indra on its back.
6.11.12
When he saw Indra's carrier elephant thus fatigued and injured and
when he saw Indra morose because his carrier had been harmed in
that way, the great soul Våträsura, following religious principles,
refrained from again striking Indra with the club. Taking this
opportunity, Indra touched the elephant with his nectar-producing
hand, thus relieving the animal's pain and curing its injuries. Then the
elephant and Indra both stood silently.
6.11.13
O King, when the great hero Våträsura saw Indra, his enemy, the killer
of his brother, standing before him with a thunderbolt in his hand,
desiring to fight, Våträsura remembered how Indra had cruelly killed
his brother. Thinking of Indra's sinful activities, he became mad with
lamentation and forgetfulness. Laughing sarcastically, he spoke as
follows.
6.11.14
Çré Våträsura said: He who has killed a brähmaëa, he who has killed
his spiritual master—indeed, he who has killed my brother—is now, by
good fortune, standing before me face to face as my enemy. O most
abominable one, when I pierce your stonelike heart with my trident, I
shall be freed from my debt to my brother.BJD-- Vsura knows the history of
Indra and the thunderbolt weapon.
Jiva Goswami uses the example of Vsura as showing the appearance
of bhakti even in a demon. Bhakti can appear anywhere. Vsura had no
fear - he knew he was going to be released from the body and go BTG
Chastising Indra heavily as if he was going to kill Indra but his real
intention was to inflame Indra’s anger so that he would kill Vsura.
Tells Indra his heart is like stone.
6.11.15
Only for the sake of living in the heavenly planets, you killed my elder
brother—a self-realized, sinless, qualified brähmaëa who had been
appointed your chief priest. He was your spiritual master, but
although you entrusted him with the performance of your sacrifice,
you later mercilessly severed his heads from his body the way one
butchers an animal.
BJD-- Vsura recounts the glories of his brother. Indra was selfish and
harsh. But he can’t be judged as an ordinary man. He is an isvara.
Child can’t understand the activities of his father and similarly we
can’t really think we understand or judge Indra. We are like Indra in
that we will do anything to maintain our sense grat , even murder if
we can get away with it.
6.11.16
Indra, you are bereft of all shame, mercy, glory and good fortune.
Deprived of these good qualities by the reactions of your fruitive
activities, you are to be condemned even by the man-eaters
[Räkñasas]. Now I shall pierce your body with my trident, and after
you die with great pain, even fire will not touch you; only the vultures
will eat your body.
BJD-- Even Raksasas don’t kill their guru. Burning with the proper
funeral ceremony purifies the soul and stops future suffering. So
Vsura says that Indra will not be burned but he his body will be eatenby
vultures.
6.11.17
You are naturally cruel. If the other demigods, unaware of my
prowess, follow you by attacking me with raised weapons, I shall
sever their heads with this sharp trident. With those heads I shall
perform a sacrifice to Bhairava and the other leaders of the ghosts,
along with their hordes.
BJD-- Now Vsura thinks that Indra will be too afraid to fight. So he
changes his tack and speaks to encourage Indra to fight.
6.11.18
atho hare me kuliçena véra
hartä pramathyaiva çiro yadéha
tatränåëo bhüta-balià vidhäya
manasvinäà päda-rajaù prapatsye
But if in this battle you cut off my head with your thunderbolt and kill
my soldiers, O Indra, O great hero, I shall take great pleasure in
offering my body to other living entities [such as jackals and
vultures]. I shall thus be relieved of my obligations to the reactions of
my karma, and my fortune will be to receive the dust from the lotus
feet of great devotees like Närada Muni.
Notes: Mood of Vrtrasura changes. He is speaking chivalrously like a
ksatriya up to this point. Now he’s speaking like a philosopher.
PURPORT
Çré Narottama däsa Öhäkura sings:
ei chaya gosäïi yära, mui tära däsa
täì' sabära pada-reëu mora païca-gräsa
"I am the servant of the six Gosvämés, and the dust of their lotus feet
provides my five kinds of food." A Vaiñëava always desires the dust
of the lotus feet of previous äcäryas and Vaiñëavas. Våträsura was
certain that he would be killed in the battle with Indra, because thiswas the
desire of Lord Viñëu. He was prepared for death because he
knew that after his death he was destined to return home, back to
Godhead. This is a great destination, and it is achieved by the grace
of a Vaiñëava. Chäòiyä vaiñëava-sevä nistära päyeche kebä: no one
has ever gone back to Godhead without being favored by a Vaiñëava.
In this verse, therefore, we find the words manasvinäà päda-rajaù
prapatsye: "I shall receive the dust of the lotus feet of great
devotees." The word manasvinäm refers to great devotees who
always think of Kåñëa. They are always peaceful, thinking of Kåñëa,
and therefore they are called dhéra. The best example of such a
devotee is Närada Muni. If one receives the dust of the lotus feet of a
manasvé, a great devotee, he certainly returns home, back to
Godhead.
BJD-- Vsura has a big body and when he dies it will provide food for
so many living entities. He is showing how he is detached from his
body. We saw this in 4th Canto with M Prthu. We have to cultivate this
detachment otherwise we will be terrified at the time of death. We
need attchmnt to K .
Bg 4.9 For going BTG one needs the dust of the lotus feet of a PD.
6.11.19
O King of the demigods, since I, your enemy, am standing before you,
why don't you hurl your thunderbolt at me? Although your attack upon
me with your club was certainly useless, like a request of money from
a miser, the thunderbolt you carry will not be useless. You need have
no doubts about this.
See purport, three lines down: Therefore even though Indra stood with
the thunderbolt to hurl against Våträsura, he was doubtful, thinking
that the thunderbolt might also fail. Våträsura, however, being a
Vaiñëava, assured Indra that the thunderbolt would not fail, for
Våträsura knew that it had been prepared in accordance with the
instructions of Lord Viñëu. Although Indra had doubts because he
could not understand that Lord Viñëu's order never fails,
Våträsuraunderstood Lord Viñëu's purpose. Våträsura was eager to be killed
by
the thunderbolt manufactured according to Lord Viñëu's instructions
because he was sure that he would thus return home, back to
Godhead. He was simply waiting for the opportunity of the
thunderbolt's being released. In effect, therefore, Våträsura told Indra,
"If you want to kill me, since I am your enemy, take this opportunity.
Kill me. You will gain victory, and I shall go back to Godhead. Your
deed will be equally beneficial for both of us. Do it immediately."
BJD-- Amogham means sinless or infallible. Reads purp to v 19 VCT
says that the words of Vsura in this verse mean that ‘you Indra want
to stay here and enjoy and I want to go BTG, so go on kill me, your act
will benefit both of us’
6.11.20
O Indra, King of heaven, the thunderbolt you carry to kill me has been
empowered by the prowess of Lord Viñëu and the strength of
Dadhéci's austerities. Since you have come here to kill me in
accordance with Lord Viñëu's order, there is no doubt that I shall be
killed by the release of your thunderbolt. Lord Viñëu has sided with
you. Therefore your victory, opulence and all good qualities are
assured.
See purport, whole: Våträsura not only assured King Indra that the
thunderbolt was invincible, but also encouraged Indra to use it
against him as soon as possible. Våträsura was eager to die with the
stroke of the thunderbolt sent by Lord Viñëu so that he could
immediately return home, back to Godhead. By hurling the
thunderbolt, Indra would gain victory and enjoy the heavenly planets,
remaining in the material world for repeated birth and death. Indra
wanted to gain victory over Våträsura and thereby become happy, but
that would not at all be happiness. The heavenly planets are just
below Brahmaloka, but as stated by the Supreme Lord, Kåñëa,
äbrahma-bhuvanäl lokäù punar ävartino 'rjuna: [Bg. 8.16] even if one
achieves Brahmaloka, he must still fall to the lower planetary systemsagain
and again. However, if one goes back to Godhead, he never
returns to this material world. By killing Våträsura, Indra would not
actually gain; he would remain in the material world. Våträsura,
however, would go to the spiritual world. Therefore victory was
destined for Våträsura, not for Indra.
BJD—Calls Indra ‘sakra’ meaning he has performed 100 horse
sacrifices.
Reads purp to v 20 Who actually is K favoring here? Victory was
destined for Vsura not Indra.
6.11.21
By the force of your thunderbolt, I shall be freed of material bondage
and shall give up this body and this world of material desires. Fixing
my mind upon the lotus feet of Lord Saìkarñaëa, I shall attain the
destination of such great sages as Närada Muni, just as Lord
Saìkarñaëa has said.
See purport, whole: The words ahaà samädhäya manaù indicate that
the most important duty at the time of death is to concentrate one's
mind. If one can fix his mind on the lotus feet of Kåñëa, Viñëu,
Saìkarñaëa or any Viñëu mürti, his life will be successful. To be killed
while fixing his mind at the lotus feet of Saìkarñaëa, Våträsura asked
Indra to release his vajra, or thunderbolt. He was destined to be killed
by the thunderbolt given by Lord Viñëu; there was no question of its
being baffled. Therefore Våträsura requested Indra to release the
thunderbolt immediately, and he prepared himself by fixing his mind
at the lotus feet of Kåñëa. A devotee is always ready to give up his
material body, which is described herein as grämya-päça, the rope of
material attachment. The body is not at all good; it is simply a cause
of bondage to the material world. Unfortunately, even though the
body is destined for destruction, fools and rascals invest all their faith
in the body and are never eager to return home, back to Godhead.BJD-- The
mood of Indra is ‘you are encouraging me to use my
thunderbolt but you showed your prowess and defeated me when I
attacked you with my club, so when I attack with the tbolt you will
defeat me again , but Vsura thinks and means ‘No, throw the tbolt and
I will remember K’’
What examples? Dadhici, Rantideva, Pariksit, Prthu.
6.11.22
puàsäà kilaikänta-dhiyäà svakänäà
yäù sampado divi bhümau rasäyäm
na räti yad dveña udvega ädhir
madaù kalir vyasanaà samprayäsaù
Persons who fully surrender at the lotus feet of the Supreme
Personality of Godhead and always think of His lotus feet are
accepted and recognized by the Lord as His own personal assistants
or servants. The Lord never bestows upon such servants the brilliant
opulences of the upper, lower and middle planetary systems of this
material world. When one possesses material opulence in any of
these three divisions of the universe, his possessions naturally
increase his enmity, anxiety, mental agitation, pride and belligerence.
Thus one goes through much endeavor to increase and maintain his
possessions, and he suffers great unhappiness when he loses them.
See purport, whole: In Bhagavad-gétä (4.11) the Lord says:
ye yathä mäà prapadyante
täàs tathaiva bhajämy aham
mama vartmänuvartante
manuñyäù pärtha sarvaçaù
"As devotees surrender unto Me, I reward them accordingly. Everyone
follows My path in all respects, O son of Påthä." Both Indra and
Våträsura were certainly devotees of the Lord, although Indra took
instructions from Viñëu to kill Våträsura. The Lord was actually more
favorable to Våträsura because after being killed by Indra's
thunderbolt, Våträsura would go back to Godhead, whereas thevictorious
Indra would rot in this material world. Because both of
them were devotees, the Lord awarded them the respective
benedictions they wanted. Våträsura never wanted material
possessions, for he knew very well the nature of such possessions.
To accumulate material possessions, one must labor very hard, and
when he gets them he creates many enemies because this material
world is always full of rivalry. If one becomes rich, his friends or
relatives are envious. For ekänta-bhaktas, unalloyed devotees, Kåñëa
therefore never provides material possessions. A devotee sometimes
needs some material possessions for preaching, but the possessions
of a preacher are not like those of a karmé. A karmé's possessions
are achieved as a result of karma, but those of a devotee are
arranged by the Supreme Personality of Godhead just to facilitate his
devotional activities. Because a devotee never uses material
possessions for any purpose other than the service of the Lord, the
possessions of a devotee are not to be compared to those of a
karmé.
BJD-- If we long for material happiness it will cause misery not
happiness. The Lord will not give me these things, but He will give
them to you, Indra - this is what Vsura is saying.
6.11.23
trai-vargikäyäsa-vighätam asmat-
patir vidhatte puruñasya çakra
tato 'numeyo bhagavat-prasädo
yo durlabho 'kiïcana-gocaro 'nyaiù
Our Lord, the Supreme Personality of Godhead, forbids His devotees
to endeavor uselessly for religion, economic development and sense
gratification. O Indra, one can thus infer how kind the Lord is. Such
mercy is obtainable only by unalloyed devotees, not by persons who
aspire for material gains.
See purport, five lines down: The special mercy for the unalloyed
devotee is that the Lord saves him from hard labor to achieve theresults of
religion, economic development and sense gratification. Of
course, if one wants such benefits, the Lord certainly awards them.
Indra, for example, although a devotee, was not much interested in
release from material bondage; instead, he desired sense
gratification and a high standard of material happiness in the
heavenly planets. Våträsura, however, being an unalloyed devotee,
aspired only to serve the Supreme Personality of Godhead. Therefore
the Lord arranged for him to go back to Godhead after his bodily
bondage was destroyed by Indra. Våträsura requested Indra to
release his thunderbolt against him as soon as possible so that both
he and Indra would benefit according to their proportionate
advancement in devotional service.
BJd-- We are ruined by the path of dharma, artha and karma. Lord
pushes us in one direction only - towards His lotus feet. K doesn’t
give upper, middle or lower enjoyments to His devotees. Indra has
performed 100 horse sacrifices but the Lord is not pleased. You,
Indra, can’t understand what He gives if He is really pleased. The
Lord’s affection is that He ruins ones material situation. That is the
proof that He is pleased. K is favoring Vsura not Indra. K protects His
devotees from D/A/K
Indra realized how great Vsura was when he heard him speak.
Vsura was addressing Indra but then realizes that Indra is
insignificant and begins addressing the Lord directly.
6.11.24
ahaà hare tava pädaika-müla-
däsänudäso bhavitäsmi bhüyaù
manaù smaretäsu-pater guëäàs te
gåëéta väk karma karotu käyaù
O my Lord, O Supreme Personality of Godhead, will I again be able to
be a servant of Your eternal servants who find shelter only at Your
lotus feet? O Lord of my life, may I again become their servant so that
my mind may always think of Your transcendental attributes, my
words always glorify those attributes, and my body always engage inthe
loving service of Your Lordship?
PURPORT
This verse gives the sum and substance of devotional life. One must
first become a servant of the servant of the servant of the Lord
(däsänudäsa). Çré Caitanya Mahäprabhu advised, and He also
showed by His own example, that a living entity should always desire
to be a servant of the servant of the servant of Kåñëa, the maintainer
of the gopés (gopé-bhartuù pada-kamalayor däsa-däsänudäsaù [Cc.
Madhya 13.80]). This means that one must accept a spiritual master
who comes in the disciplic succession and is a servant of the servant
of the Lord. Under his direction, one must then engage one's three
properties, namely his body, mind and words. The body should be
engaged in physical activity under the order of the master, the mind
should think of Kåñëa incessantly, and one's words should be
engaged in preaching the glories of the Lord. If one is thus engaged
in the loving service of the Lord, one's life is successful.
See BR, p.125-6. with the manifestation of bhava, a fixed service
attitude is natural.
6.11.25
na näka-påñöhaà na ca pärameñöhyaà
na särva-bhaumaà na rasädhipatyam
na yoga-siddhér apunar-bhavaà vä
samaïjasa tvä virahayya käìkñe
O my Lord, source of all opportunities, I do not desire to enjoy in
Dhruvaloka, the heavenly planets or the planet where Lord Brahmä
resides, nor do I want to be the supreme ruler of all the earthly
planets or the lower planetary systems. I do not desire to be master
of the powers of mystic yoga, nor do I want liberation if I have to give
up Your lotus feet.
PURPORT
A pure devotee never desires to gain material opportunities by
rendering transcendental loving service to the Lord. A pure devotee
desires only to engage in loving service to the Lord in the
constantassociation of the Lord and His eternal associates, as stated in the
previous verse (däsänudäso bhavitäsmi). As confirmed by Narottama
däsa Öhäkura:
täìdera caraëa sevi bhakta-sane väsa
janame janame haya, ei abhiläña
To serve the Lord and the servants of His servants, in the association
of devotees, is the only objective of a pure, unalloyed devotee.
See BR p. 113, sloka 4.
6.11.26
ajäta-pakñä iva mätaraà khagäù
stanyaà yathä vatsataräù kñudh-ärtäù
priyaà priyeva vyuñitaà viñaëëä
mano 'ravindäkña didåkñate tväm
O lotus-eyed Lord, as baby birds that have not yet developed their
wings always look for their mother to return and feed them, as small
calves tied with ropes await anxiously the time of milking, when they
will be allowed to drink the milk of their mothers, or as a morose wife
whose husband is away from home always longs for him to return
and satisfy her in all respects, I always yearn for the opportunity to
render direct service unto You.
See purport, whole: A pure devotee always yearns to associate
personally with the Lord and render service unto Him. The examples
given in this regard are most appropriate. A small baby bird is
practically never satisfied except when the mother bird comes to
feed it, a small calf is not satisfied unless allowed to suck the milk
from the mother's udder, and a chaste, devoted wife whose husband
is away from home is never satisfied until she has the association of
her beloved husband.
BJD-- V26 is 3 examples of the position of Vsura. Talks about the
examples. Baby bird is longing for food ie something like worms and
bugs which the mother bird will bring. Calf is waiting for food andcloseness
to his mother by taking her milk flowing from her body- it is more intimate
and therefore a better example than the bird example. Vsura doesn’t actually
want anything from the Lord therefore he then gives the example of the
chaste wife who gives everything to her husband. Priya. She is only thinking
how she will serve him and thinking of his needs and wellbeing.This
example of the wife actually explains Vsura’s mentality. Vsura is burning
for K’s association.
6.11.27 mamottamaçloka-janeñu sakhyaà saàsära-cakre bhramataù sva-
karmabhiù tvan-mäyayätmätmaja-dära-geheñv äsakta-cittasya na nätha
bhüyät O my Lord, my master, I am wandering throughout this material
world as a result of my fruitive activities. Therefore I simply seek friendship
in the association of Your pious and enlightened devotees. My attachment to
my body, wife, children and home is continuing by the spell of Your
external energy, but I wish to be attached to them no longer. Let my mind,
my consciousness and everything I have be attached only to You.
Notes 6.12
BJD-- Demon V sura - but bhakti had manifested in him - bhakti is svatantra
- independent. She can appear wherever she likes. Also Prahlada was born in
family of demons and was a great bhakta.
The key to devotion is to think oneself tiny, and always a servant but if one
starts to think one is the doer and becomes pride one will lose the devotional
servant mentality. This happened to Indra. Recounts the whole story so far.
Goes over the points of the last 4 verses of chap 11. Glorifies pure devotion
and saying it is so unlike anything in this world. Everyone is motivated in
this world otherwise no-one would do anything. We all have different
motivations.

SPL 6.1
6.1.1 Madhudviña: He is asking if they were actually covered in the spiritual
world as well. Prabhupäda: Not in the spiritual world. There that is
voluntary. Some devotee wants to serve Kåñëa as flower; they become
flower there. If I want that "As a flower I shall lie down at the lotus feet of
Kåñëa," he becomes flower, voluntarily. And he can change his..., from
flower to human body. That is spiritual life. There is no restriction. If some
devotee wants to serve Kåñëa as cow, he serves Kåñëa as cow, as calf, as
flower, as plant, as water, as ground, field, or as father, as mother, as friend,
as beloved, anything. Ye yathä mäm prapadyante täàs tathaiva bhajämy
aham [Bg. 4.11]. That is Kåñëa's allpowerfulness, spiritual life. SPL SB
6.1.1-4 MEL 75
So there are different grades of sense gratification, but the point is sense
gratification. The cats and dogs, the animals, they are also satisfying their
senses, and the human being also engaged in the same business. The cats
and dogs, they are eating to their taste; the human being is also eating to
their taste. The standard may be different, but the taste is the same. Either
you have sex intercourse with beautiful wife or husband or as sex
intercourse between the shedog and he-dog, the enjoyment is the same. Just
like if you have got a palatable food, either you put it into a golden pot or if
you put it into iron pot, the taste is the same. The taste is not different. One
may think that "I am eating in golden pot; therefore I am advanced." But a
learned man will say that "Whether you have changed the taste?" Either you
drink something palatable in a golden pot or in iron pot or paper pot, the
taste is the same. So this is called pravåtti-märga. Pravåtti-märga means
advancing in sense gratification. So there are different grades. From the
animal life we come to human life, and if we like, we can go to the higher
planetary system, Janaloka, Maharloka, Tapaloka. There are many planetary
system above the sun. …Suppose you are drinking here in golden pot; there
you will get in
diamond pot. That will be the change, not that the taste will change.
The taste, the same. The dog's pot and man's pot and demigod's pot,
within the material world, the taste is the same, and ultimately, you
have to die. That's all. That you cannot stop. Nobody wants to die. He
wants to enjoy life perpetually. Now the scientists are trying to live
more years. So what is the use of living more years? The çästra says,
taravaù kià na jévanti [SB 2.3.18] . The trees they live for five
thousand years or more than that. So do they not live long years? So
sane man will think that "What is the use of living for five hundred or
five thousand years, standing in one place?"
So this is not advancement. The advancement is that, as Kåñëa says,
that to solve the problem of birth, death, old age, and disease. That is
advancement. So Kåñëa says, therefore, that äbrahma-bhuvanäl
lokän punar ävartino 'rjuna. …
Pravåtti-märga. "I want to enjoy sense gratification." This is the basic
principle. So this Kåñëa consciousness movement means that back
to home, back to Godhead, not to make proceed or progress towards
birth, death, old age, and disease, but make progress towards no
birth, no death, no old age, no disease. That is Kåñëa consciousness.
That is called nivåtti-märga. Nivåtti-märga. Nivåtti means stop this
type of progress.
So there are indication in the çästra that how to make progress
towards the goal of nivåtti-märga. That is stated, mahat-seväà
dväram ähur vimukteù [SB 5.5.2]. If you associate with devotees,
mahat, mahätmä, great soul …
Therefore one devotee, he says, kämädénäà katidhä kathidäù na
pälitä durnideçäs teñäà mayi na karuëä jätä na trapä nopaçäntiù,
sämprataà labdha-buddhis tväm äyätaù niyuìkñvätma-däsye. This is
called good sense. The purport of this verse is, "My dear Lord, I have
served my senses in the form of lusty desires and anger and so many
things, käma, krodha, lobha, greediness, and..." My senses are,
means, these things. "So I have served life-long, but neither they are
satisfied, neither I am satisfied." Teñäm. "And they are not merciful. I
have served them up to the age of eighty years, but still they wantservice
from me. If I want to retire, they will not agree." If somebody
says to his wife that "I have served so much in the family. Now let me
go to the Kåñëa conscious temple. I serve there," the wife will
disagree, "No. What service you have done? You have got duty, duty,
this duty, that duty." …
So this morning I was talking with one gentleman. He is in charge of
the social welfare. So when I proposed that "Our nivåtti-märga..., we
recommend these processes: no illicit sex, no meat-eating, no
intoxication, and no gambling, beginning," so he was not satisfied. He
said that "Why you stop illicit sex? We get pleasure." So this is the
understanding of the modern civilization. He is risking his life by all
these processes, but if we request that "Stop this process. Come to
Kåñëa consciousness," they will not agree. That is the difficulty.
Therefore this line of action, nivåtti-märga, it is little difficult. But it is
very easy. If one understands the philosophy, what is the meaning of
pravåtti-märga and what is the meaning of nivåtti-märga, and if he is
sane man, then he will accept, "Yes." Just like if you go to a physician
and you are suffering from a disease, being... Say, just like nowadays
there is prominent alcoholic treatment. People are too much addicted
to alcohol, and there are so many departmental treatment, even for
the priest also. I have seen one ad in a paper that in America there is
a hospital where especially the priestly class drunkard, they are
treated. (laughter) And five thousand patients are there. (laughter) So
if the physician says, "No, no, you give up your drinking habit," then he
will be angry. Then how he will be treated? That is the only medicine,
that "You give up." It is not very difficult thing. Nobody learns drinking
from the birth. Now, even one has learned drinking, now, all our
students, you see practically. They are young men. They are not old
men. Their senses are still strong. But they have given up. They have
given up. They have given up illicit sex. They have given up
intoxication. They do not take even tea, do not smoke cigarette.
Neither they go to cinema, what to speak of going to other places. It
is possible. But if we give up all these things, then our beginning to
the nivåtti-märga, our progress towards back to home, back to
Godhead, that is beginning. …So you are growing the same body or better
body or lower body, and
when it is mature, then you come out. You begin again your life. That
is called pravåtti-märga. In this way we have to accept birth, death,
old age. As soon as you get this material body, there is birth, and as
soon as there is birth, there is death. And as soon as the body is
there, it is growing old. It is suffering disease. …
Sometimes there is some disagreement, that "Why one should not
live outside the temple?" But that is little difficult, because in the
temple you get good association. Everyone is trying to become free
from this bondage of life. So there is some inspiration. But if you live
outside the temple... We are making this temple commodious so that
people may come here and live and learn the art, but if you do not live,
there is risk. Because saìgät saïjäyate kämaù. If you live in certain
association, drunkard association, then you will learn gradually how
to drink. And if you live with the association of the devotees, then you
will forget drinking. You will become devotee. So we are opening
these centers, giving chance everyone. There is no discrimination. It
is not a religious system. It is a cultural institution. …
Madhudvéña: ...reach Godhead in the end, why do we have to speed
up the process? Why not we just let things take their natural course of
events if everyone's going back to Godhead ultimately?
Prabhupäda: Hmm. That is a good suggestion, but you rot for the
time being. Suppose you are going somewhere, walking, and
somebody gives you opportunity, "Come in my car," why don't you
take advantage of it? You are... You will reach the destination by
walking in six thousand years, (laughter) but if you get the
opportunity... In your country there is good. There is staircase and
there is elevator. So if you want to go, that "I shall go by the staircase
and reach the upstair at the end of the day when office will be
finished," (laughter) then you can do that. But if you are intelligent,
you shall take the advantage of the elevator. Within a minute you go
there. That is intelligence. "I am going. I shall reach at the end of the
day when every office will be closed. Then I will come down again." If
you see that, that you can do—not very good intelligence. That is not
intelligence. We have to take the speediest process. That isintelligence. Yes?
…
Madhudviña: His question was that can you take initiation by
accepting the spiritual master in your heart without actually taking...
Prabhupäda: These are bogus proposition. It has no meaning.
(laughter) It has no meaning. If you think within yourself, "I am
eating," will you be satisfied? You starve and simply think, "I have
eaten everything." (laughter) Is that very practical proposal? You must
eat. We don't say all these bogus proposition. SPL SB 6.1.1 MEL 75
Pravåtti means inclination. Here in the material world everyone is
inclined to gratify the senses. This is material world. Everyone is
trying. Ähära-nidra-bhaya-maithunaà ca. The best type of ähära-nidra.
Even in the human form of life they are also trying for the same thing,
as cats and dogs are trying. The cats and dogs, they are also trying to
find out where it is, food, where sleeping comfort, where sex life, and
where defense. If the human form of life is also utilized for this
purpose, pravåtti-märga, then it is, as I was talking in the park, it is
just like using sandalwood for burning fuel. There is distinction even
in wood. There are so many jungle wood, we can use it for cooking.
But if the sandalwood, which is so valuable, if we do not know what is
the value of sandalwood, if we use it for cooking and burning...
Similarly, if we use this human form of life exactly like the cats and
dogs, simply for sense gratification, then we are committing suicide.
The whole Vedic civilization means how to utilize this human form of
life for better purposes….
So this is called pravåtti-märga. According to our inclination we are
contacting a certain type of the modes of material nature and we are
getting different types of body. Käraëaà guëa saìgo 'sya sad-asad
janma yoniñu [Bg. 13.22]. …
brahmaëä yad asaàsåtiù
Saàsåtiù means the cycle of birth and death. This is called saàsåtiù.
Saàsåtiù. And asaàsåtiù means to stop the cycle of birth and death
and go back to home, back to Godhead. Then, if you want to go back
to home, back to Godhead, then you have to follow the nivåtti-märga.
Pravrtti is there, my inclination is there, but if you practice nivåtti-märga,
then you overcome the cycle of birth and death, saàsåtiù. So
this human form of life is meant for nivåtti-märga, not to indulge the
sense gratification but minimize sense gratification as far as
possible. Try to make it zero. Then that is called nivåtti-märga. We
are. We require this eating, sleeping, mating and defending. But if we
try, if we practice, that is called austerity. Tapo divyaà putrakä yena
çuddhyet sattvaù [SB 5.5.1]. Çuddha. Çuddha means purification,
existence, purifying the existence. We are eternal, we are existing, and
on account of impurity, we have got this material body, and it is
subjected to the laws of material nature, and we have to change one
after another. This is pravåtti-märga. But in the human form of life if
we come to senses that "Why I shall accept repetition of birth, death,
old age, disease, and so many miserable conditions?" so that is called
sense. That is intelligence. That intelligence can be developed in
human form of life, and if we do not do, then the same example: just
you use the sandalwood for burning purpose. SPL SB 6.1.1 HON 76
6.1.2
So Parékñit Mahäräja is trying to understand pravåtti and nivåtti.
Pravrtti means here in this material world, anyone who has come,
beginning from Lord Brahmä down to the small ant, they have come
on account of pravåtti, means for enjoying sex. This is material world.
So long one will be engaged in sense enjoyment in different varieties,
he will have to remain within this material world. Kåñëa is so kind. We
wanted to enjoy this material world; therefore He has given us full
chance: "Yes, you enjoy." Kåñëa does not want that you should enjoy
this material world. That is not He... Sometimes the foolish men, they
say that "Kåñëa has given us this facility for sense enjoyment. Why
we shall not take it?" Sometimes the so-called åñis and yogis, they
also say, "Yes, when you have got the senses, it is meant for
enjoyment. Why it should be stopped?" Yes. Because... Really it has
to be stopped. If you want real life of eternal enjoyment, then you
have to stop. If you don't stop, then you remain here.
Bhütvä bhütvä praléyate [Bg. 8.19]. You have to take birth according
to your desire, either as Brahmä or as ant, as a cat, as a dog, asdemigod, and
according to your capacity, Kåñëa will give you: "All
right." Ye yathä mäà prapadyante täàs tathaiva bhajämy aham [Bg.
4.11]. If you want from Kåñëa sense enjoyment, He will give you all
facilities. But Kåñëa does not want. Kåñëa said, sarva-dharmän
parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. That is His mission,
that "You will never be happy in this process of pravåtti-märga."
kåñëa bhuliya jéva bhoga väïchä käre
päsate mäyä täre jäpaöiyä dhäre
Mäyä means the condition in which I enjoy material sense
gratification. That is called mäyä. Mäyä jäpaöiyä dhäre. Jäpaöiyä
dhäre means catches, catches: "All right, come on." There are two
things: light and darkness. If you remain in light, there is no darkness,
and if you prefer to remain in darkness, there is no light. Two things
are there. So mäyä is darkness, and Kåñëa is light. That is our motto
in the Back to Godhead. "Godhead is light and darkness is nescience.
Where there is God, there is no darkness." This is our position….
So try to understand Kåñëa in this way. And if you actually
understand Kåñëa, you are liberated immediately. Janma karma ca
divyaà me yo jänäti tattvataù. How Kåñëa eats, how Kåñëa thinks,
how Kåñëa works, if you understand all these things, then
immediately you become liberated. Tyaktvä dehaà punar janma naiti
mäm eti [Bg. 4.9]. You immediately become. The only thing is we are
rotting in this material world because we do not know Kåñëa. That is
the... You'll not be admitted in the spiritual kingdom unless you know
Kåñëa, what He is. And as soon as you understand Kåñëa, you are fit
—"Come on." Tyaktvä dehaà punar janma naiti mäm eti kaunteya [Bg.
4.9]. And as soon as you go, yad gatvä na nivartante tad dhäma
paramaà mama [Bg. 15.6]. Everything is explained. And therefore
Kåñëa comes. We have got pravåtti to enjoy this material world.
Kåñëa comes personally, that "This will not help you." He comes
personally: "You give up this habit. You simply surrender to Me. I will
take you back to home, back to Godhead." This is... Pravåttir eñäà
bhütänäà nivåttes tu mahä-phalam. We are inclined to enjoy this
material world, but if we stop this material enjoyment, we are fit for
spiritual life. That is the philosophy….So we have to give up this habit that
"I am master. I can enjoy, and I
can do. I am independent." You have to give up this habit. Then you
will be eligible for going back to home, back to Godhead. SPL SB
6.1.2 HON 76
6.1.3
Now, by nature's law the evolution brings you to a nice body, civilized
human body, with higher consciousness. But if we utilize this higher
consciousness simply for constructing very high skyscraper buildings
and do not know what form of body I am going to accept next, that is
not very good intelligence. My business is that by nature's
evolutionary process I have come to this human form of life. Now I
have got good intelligence, better than the animals. If I utilize that
intelligence for simply having nice motorcar and skyscraper building,
but I do not know what is my future, then it is not very good
intelligence. You can construct a very nice skyscraper building, and
you can have a nice car, but you will not be allowed to stay here. What
you have done for that? You will be kicked out at any moment. Then
your all labor is simply... You can solace yourself that "My children
will enjoy" or "My grandsons will enjoy." But why not enjoy yourself?
That is very uncertain. Any moment I shall be kicked out. And then, if
it is a fact that I am going to accept another body, there is no
guarantee what kind of body I am going to accept. I have constructed
a skyscraper building on account of my attachment. I may be allowed
by the nature's law to stay in that building, but if by my activities I
become a rat or cat in that building, then what is the profit? We are
under the nature's law. You cannot say that you are independent.
Nature's law is very strict. Prakåteù kriyamäëäni guëaiù karmäëi
sarvaçaù [Bg. 3.27]. Nature's law... Just like fire. If you touch fire, it
will burn. And even a child who is innocent, if the child touches the
fire, it will burn. There is no excuse. You cannot say that "The child is
innocent. It does not know the effect of touching fire, so he should be
excused." No. Ignorance is no excuse. Especially... That is the state
laws. You cannot say... Suppose you have committed some criminal
act. If you plead, "My lord, I did not know that the, after doing this act,I had
to suffer imprisonment. So you excuse me," no, that will be no
excuse. You know or not know the law, if you have acted like that, you
must suffer. This is going on.
So we don't believe in the next life just to avoid this consequence. But
that will not excuse us. We have to accept a type of body. Otherwise
how there are so many different types of bodies?...
We are being taught at the modern age that "Work very hard and
enjoy your senses." This is the modern civilization. "Get money some
way or other, and spend it for sense gratification." That is the goal. Na
te viduù svärtha-gatià hi viñëum [SB 7.5.31]. They are not taught, they
are not educated, that what is the end of life, goal of life. That is God
realization. They do not know it….
Madhudvéña: We have been here for many lifetimes performing sinful
activities. So is it possible to counteract all those sinful activities in
one lifetime, or does it require many...?
Prabhupäda: One minute. That is Kåñëa consciousness movement.
One minute. You are not reading Bhagavad-gétä? What Kåñëa says?
Sarva-dharmän parityajya mäm ekam çaraëaà vraja, ahaà tväà sarva-
päpebhyo mokñayiñyämi: [Bg. 18.66] "You surrender unto Me. Give up
your all business. I will give you relief from all sinful reaction
immediately." So it requires one minute. "My dear Kåñëa, I was
forgotten. Now I understand. I fully surrender unto you." Then you
become immediately free from all sinful reactions. Without any
reservation, without any politics, if you fully surrender, Kåñëa is
assuring, ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù. He
reassures, "Don't worry whether I will be able to give you relief from
all reaction." Mä çucaù. "Finished, guaranteed. You do this." So how
much time it requires to surrender to Kåñëa? Immediately you can do
that. Surrender means you surrender and work as Kåñëa says. That is
surrender. What Kåñëa says to do? Man-manä bhava mad-bhakto
mad-yäjé mäà namaskuru [Bg. 18.65]. Four things: "You always think
of Me, and you become My devotee, you worship Me, and offer your
respect, full obeisances unto Me." You do these four things? That is
full surrender. Mäm evaiñyasi asaàçaya: "Then you come to Me
without any doubt." Everything is there. Kåñëa has given everythingfully. If
you accept it, then life is very simple. There is no difficulty.
Yes? SPL SB 6.1.3 MEL 75
6.1.6
The history of creation, as we learn from the Vedic literature, that
after creation of this material world, the living entities are
impregnated... Just like a man constructs a nice house or takes a
very nice apartment and begets children in the womb of his wife,
similarly, the material nature is the mother, and the father is God, and
we are all children. These are the Vedic literature description. So who
are these children? These children are all criminals. All criminals.
Beginning from Brahma, the highest living creature, down to the ant, a
small insignificant ant, more or less, we are criminals, and we are
suffering the consequences. We cannot deny. If we are sincere, if we
actually believe in the çästras, in the Vedic literature, then our
sufferings are due to our mischievous activities.
So according to the mischievous activities, there are different kinds
of suffering and there are different kinds of species of life. But mäyä,
the spell of mäyä is so strong that one cannot understand that he is
suffering. We understand that we are trying to be happy. Actually, this
material world, there is no happiness, but to counteract the agency of
distress, we accept, "That is happiness. That is happiness." Just like I
have no apartment, but to counteract this inconvenience, if I try my
utmost to get a good apartment I feel, "Oh, now I am happy. I am
happy." What is this happiness? How long you shall remain in this
apartment? Suppose you have got, purchased, now long you will live?
So here happiness means to counteract the force of distress is called
happiness. Actually there is no happiness. This is called mäyä. Just
like I am in distressed condition, puzzled, I take some intoxication.
This is called happiness. I remain in the same condition. After my
intoxication is over, I come back again into the same condition, but I
am thinking (I am) happy. This is called mäyä. Mäyä means... Ma
means "not," yä means "this." "You are thinking like this, but it is not
this." This is called mäyä. You are thinking that you are happy, but you
are not happy. So we are seeing that a criminal is arrested by thepolice and
he is put into the prisonhouse. We know that he is put into
trouble, but still, in spite of seeing that "This kind of criminality will put
me also into such kind of distress," but still, I commit that thing. This
is the influence of mäyä. This is the influence of mäyä.
So these all description of hellish description has been given in the
previous chapter. Now, Parékñit Mahäräja, he is a Vaiñëava. A
Vaiñëava, Vaiñëava feeling... Vaiñëava means he is always feeling for
the distress of the others. …
Vaiñëava means godly person. So every godly person, he thinks for
others. "Oh, people are suffering for want of knowledge, for want of
God consciousness, for want of Kåñëa consciousness. Oh, let me do
some service. Let me enlighten them so that they may be happy."
Therefore we offer our obeisances to the Vaiñëavas: väïchä-kalpa-
tarubhyaç ca kåpä-sindhubhya eva ca. Väïchä-kalpa-taru means that
"My dear devotee, you are just like a desire tree. Whatever I desire
from you, you fulfill." Väïchä-kalpa-tarubhyaç ca kåpä-sindhubhya eva
ca. Kåpä means mercy. "You are the ocean of mercy." And patitänäà
pävanebhyo, "And you are deliverer of the fallen souls. Therefore I
offer my obeisances unto you." It is very nice to offer respect to a
godly person. Is described very nicely. Why? Now, patitänäà
pävanebhyo. A godly person's business is to reclaim the fallen souls.
They cannot see... A godly person sees that "Here is my brother. He is
son of God. I am son of God. Without enlightenment, without
knowledge of God, he is suffering. So let me give him some
knowledge of God." This is godly person's business. He has no other
business. He has no business to find out where to eat, where to
sleep. Oh, that God provides for him. If God can provide food and
shelter for cats and dogs, do you think God will not provide food and
shelter for His confidential devotee? Is God so blind or ingratitude or
unable? If He is able to feed innumerable living entities within this
universe, does it mean that one who has sacrificed his life for God's
service, he will starve? No. In the Bhagavad-gétä it is said, kaunteya
pratijänéhi na me bhaktaù pranaçyati: [Bg. 9.31] "My dear Kaunteya,
Arjuna, you declare it to the world that My devotee will never be
vanquished." Never be vanquished. Another place it is said,
teñäànityäbhiyuktänäà yoga-kñemaà vahämy aham: [Bg. 9.22] "Those who
are constantly engaged in My service, for them, I personally carry all
the necessities to his home." So rest assured that if you become
Kåñëa conscious, if you become God conscious, there will be no
scarcity of happiness. Don't think that "If I devote my life only for
Kåñëa consciousness I will be starving." No. So this enlightenment is
given by godly persons.
So here Mahäräja Parékñit, he was very godly person. He was so
great devotee that there is no comparison. He is... So he is asking,
after hearing the hellish punishment of the criminals, he is asking,
adhuneha mahä-bhäga
yathaiva narakän naraù ,,,SPL SB 6.1.6 LA 70
Therefore each and every sinful activity, there is punishment. They do
not believe in the next life, but they can see practically in this life that
if you violate a little laws of nature, you'll be punished immediately.
Immediately punished. Just like I have got some pain in this finger, I
scratch some nail, that I should not have done. Immediately there is
reaction, I'm suffering. Every... You cannot do anything whimsically.
As soon as you do it, there is reaction. Take for example just like salt.
Salt is necessary. Unless you put little salt in the foodstuff, you
cannot eat it. So salt is necessary, but if you put little more,
immediately you cannot eat. It will not, not eatable. Because God has
given you salt, the seas and oceans of salt, you cannot make it use
more than is necessary. If you think that "There is so much salt, let
me eat it,'' no, you can not do. Any, any action. Just like in this
material world, sex life is very pleasing, but if you enjoy more, then
you become impotent, the reaction. If you can eat say four ounce, and
if you eat five ounce, immediately there is indigestion; two days you
will have to starve.
So why don't you see? People have become so rascal that they do not
think of sinful activities. By nature's law it is so strict that you have to
follow the laws given by God. If you don't follow, then you'll be
punished. Dharmaà tu säkñäd bhagavat-praëétam [SB 6.3.19].Dharma means
the laws given by God. That is the simple description
of dharma. If you do not know what are the laws of God, then that
does not mean you'll not be punished. Innocence of law is no cause
for excuse. If you go... Suppose if you have done something criminal
without your knowledge, and if in the court you say, "My lord, I did not
know this law, that committing something criminal like this I would
have been punished.'' So that is no excuse. Ignorance of law is no
excuse. Nature's law is so strict. Just like a small child, if a child puts
his finger on the fire, the fire will not excuse the child: "Oh, he is an
innocent child. He does not know.'' No. It must burn, never mind it is
child. So there is description of different types of punishment in the
Çrémad-Bhägavatam for different kinds of sinful activities. Therefore,
after hearing the description... Parékñit Mahäräja is a Vaiñëava.
Vaiñëava is very sympathetic. If actually there is any welfare worker,
that is Vaiñëava. This Kåñëa consciousness movement is going on.
The Vaiñëavas are taking so much, I mean to say, trouble. Just like in
Melbourne our, these preachers are being punished regularly. They
are taken to the jail, and still they are doing their duty. Still they are
going for saìkértana. Just like one side they are violating the so-called
laws of the state, they are being punished. Similarly, important laws
of God, if one violates, how you cannot be punished? This is an
instance. Must be punished.
So Vaiñëava is always thinking how people will be happy. This Kåñëa
consciousness movement is going on just to make people happy.
They do not know so many things and for which they are suffering in
this material world in so many stages of life, in so many forms of life.
…
So how to get them released from this suffering?'' Just like a friend,
suppose another friend for criminal activity is put into jail, but the
friend is thinking, "Anyway, my friend is now put into jail, suffering.
How to get him released?'' That is friend's action—father, mother or
friend. Similarly, Vaiñëava, Vaiñëava is patitänäà pävanebhyo
vaiñëavebhyo namo namaù. We offer our respectful obeisances to
Vaiñëava because Vaiñëava is meant for delivering the fallen souls.
That is Vaiñëava's business. They have taken so much trouble just todeliver
the fallen souls from the sinful activities, and those who are
being punished, to save them, this is Vaiñëava's business. So
Parékñit Mahäräja, not for himself, but for others he inquired this
question: "My dear Çukadeva Goswämé, I understand that these
people are suffering so many different types of punishment. But how
to rescue, rescue them? Is there any method to rescue them? If there
is, kindly describe, kindly describe.' …
yathaiva narakän naraù, "these people are suffering in the hellish
condition of life. How they can be rescued?'' Nänä ugra-yätanän. Very
severe punishment they are undergoing. People cannot see. They
have no eyes to see, you see? They suffer in great calamities, and still
they cannot see that "I am suffering.'' Just like when you pass
through the streets of Australia, we go daily, morning walk, big, big
skyscraper buildings have been constructed, and people are making
plans, designs, working very, very hard, lifting so many heavy things.
These are very heavy tasks, but they are thinking, "It is very
happiness.'' (laughter) They are thinking, "We are making progress,
we are making progress. We are bringing stones and irons on head
and putting together, and it is progress. We are very happy.''
(laughter) This is going on. This is called varäta mäninaù(?). They are
enamored by the external energy of the Personality of Godhead.
These material things are products of the external energy of the Lord.
Bhümir äpo 'nalo vayuù khaà mano buddhir eva ca…
So I am spirit soul. I have been engaged in mixing these five things
and big, big lumps and gathering them just like children play in the
sea beach, gathering so much sand and making like this, big house,
and then it is fallen down. So we are engaged in these material
activities, but we forget at the same time that there is ready, atom
bomb. As soon as there will be declared war, these things will be
finished, immediately….
So this is called material civilization, that we do not know that these
things will be finished today or tomorrow or hundred years after. It
will be finished. And I am living soul, I am eternal, and I have been
engaged in these material activities without knowing my progress of
life, or without knowing my transmigration from... Suppose I spent allof my
energy in this piling of stone and wood in this life, and next life
if I become a rat or cat in this house, then what is the profit?SPL SB
6.1.6 SYD 73
So Parékñit Mahäräja is a Vaiñëava. From his childhood he is a
Vaiñëava. So he has no unhappiness. But when he heard that so
many sinful persons are going to the hell and they are suffering in this
way, he became very sorry. That is Vaiñëava. Para-duùkha-duùkhé.
He is unhappy by seeing others unhappy. He has personally no
unhappiness, but he is para-duùkha-duùkhé. Just like Prahläda
Mahäräja. All the Vaiñëava you will see. Just like Caitanya
Mahäprabhu. Caitanya Mahäprabhu, tyaktvä su-dustyaja-surepsita-
räjya-lakñméà dharmiñöha ärya-vacasä yad agäd araëyaà, mäyä-
mågaà dayitayepsitam anvadhävad vande mahä-puruña te
caraëäravindam [SB 11.5.34]…
Similarly, the Gosvämés. Just like Rüpa Gosvämé, he was prime
minister in the government. And about him it is said that tyaktvä
türëam açeña-maëòala-pati-çreëéà sadä tuccha-vat. He gave up such
exalted post as minister of the government, chief minister in the
government. …
You can see how they have become mendicant. A small loincloth, one
waterpot only, that's all, finished, no possession. So why? Bhütvä
déna-gaëeçadau karuëayä. They wanted to show their mercy to the
suffering humanity. So in this way they adopted change of life. That is
Vaiñëava. Vaiñëava personally has no demand for life, no
unhappiness. He is completely satisfied with Kåñëa. But he is
unhappy by seeing other conditioned souls suffering. This is
Vaiñëava. There are many example. Prahläda Mahäräja also said the
same thing.
So here also Parékñit Mahäräja, he heard so many things, but he is
very much perplexed that "How these suffering men who are put into
this hellish condition of life, not all, some of them?" So he is asking,
"My dear sir, you have explained so many things. They are very nice."
Adhunä, "just now"; iha, "in this connection"; mahä-bhäga, "O the great
fortunate"; mahä-bhäga yathaiva narakän naraù. Yathä eva, "and as";"from
this hellish condition," narakät, "from the hell"; the human being,
näna-ugra-yätanän... They are put into the hell means they are
suffering very severe type of pains. Näna-ugra-yätanän neyät: "They
become free." Tan me vyäkhyätum arhasi: "Now leaving aside all
other topics, kindly let me know how these men can be delivered from
this hellish condition of life." This is his praçna….
So this question was raised by Parékñit Mahäräja that "You have
already described." He did not disbelieve. He believed. Because he is
Vaiñëava, he knows. And he is disciple of Çukadeva Gosvämé, so he
has thorough knowledge. Now he is anxious. This is the symptom of
Vaiñëava, that he cannot see others are suffering. Therefore he takes.
Just like Lord Jesus Christ, Vaiñëava. For others' suffering he agreed
to be crucified. But the followers are so unfaithful, they have settled
up that "Let Christ suffer for us, and let us go on committing sin."
Very good conclusion. They love Christ so, that "My dear Christ, you
suffer for our sinful activities and let us go on with our sinful
activities." Christ says, "Thou shall not kill." They decided, "Let us kill
on and on, and open scientific slaughterhouse. And if there is any sin,
then Christ will suffer. That's all. He has taken the agency on
suffering." Very good conclusion. No. The Vaiñëava can take the
sufferings for you, but you should be sane, that "Why I shall put such
and such Vaiñëava into suffering for my sinful activity? Let me stop
this sinful activity." That is intelligent. Not that "I give the suffering
portion to Christ, and let me go on committing all sinful activities."
That is not... But that will not be. That is not a fact. Suppose one is
very pet son of his father, and he commits murder, and he thinks "If
there is any punishment my father will suffer." Will it be done? Will it
be done? When he is arrested, if he says, "No, you can release me.
You can arrest my father because I am very pet son of my father," so
will the government will do that, that you have committed murder and
your father will be arrested? No. This is quite unreasonable. You have
committed murder, you must be hanged. Nor your father nor your son
nor your brother. This is the law. So that is the law. If you commit
sinful life, then you must suffer, not anyone else. But we are thinking
like that: "That let me go on doing all nonsense and somebody for mewill
suffer." No, that is not the law.
So here Parékñit Mahäräja does not raise such foolish question that
"Who is suffering for..." He is suffering. One who has committed
sinful life, he must suffer. That is the law. So the answer is, Çukadeva
Gosvämé, SPL SB 6.1.6 HON 75
This is the symptom of a Vaiñëava. Vaiñëava cannot tolerate the
sufferings of the humanity. Just like Prahläda Mahäräja. He said
before Nåsiàhadeva, naitad udvije paro duratyaya-vaitaraëyäù: "My
dear Lord, I have no problem how to get delivered from this material
world," because a devotee is already on the transcendental platform.
It is said in the Bhagavad-gétä,
mäà ca (yo) vyabhicäriëi
bhakti-yogena yaù sevate
sa guëän samatétyaitän
brahma-bhüyä...
[Bg. 14.26]
Means anyone who is engaged in devotional service, he is already on
the Brahman platform. Therefore a devotee means he is already in
the Brahman platform, or spiritual platform. So Parékñit Mahäräja
became very anxious how this suffering humanity can be saved. Here
it is said, nänä ugra yätanät neyät tan me vyäkhyätum arhasi: "Kindly
give me some enlightenment how these people can be saved from
this severe type of suffering." SPL SB 6.1.6 NEL 76
So here Çukadeva Gosvämé is addressed as mahä-bhäga. Mahä
means great, and bhäga means fortunate. Because he is very
fortunate, he is describing Çrémad-Bhägavatam. Again Bhägavatam,
the same word bhaga comes. Bhagavat. Bhagavat. Vat, this word, is
used when the meaning is "possessing." Asty arthe vatup. Bhagavän,
bhägyavän and bhagavat. Bhägavat means one who has power to
possess the Supreme Lord. He is called bhägavata. There are two
kinds of bhägavata: one is grantha-bhägavata and one is person
bhägavata. A devotee, he is called bhägavata, and the book in which
the pastimes or characteristics of Bhagavän is described, that iscalled
Bhägavata. …
But Parékñit Mahäräja, simply by hearing from Çukadeva Gosvämé
that "A person, if he commits sinful activities, he suffers like that," he
is not seeing; he is compassionate: "How such person can be
delivered?" This is the inquiry, that "They are suffering for some sinful
activities. How they can be saved?" This is Vaiñëava. Vaiñëava
means para-duùkha-duùkhé. Vaiñëava is unhappy by seeing others'
unhappiness. He has no unhappiness. Personally he has no
unhappiness.
Nityänanda Prabhu, He is... Hä hä prabhu nityänanda, premänanda
sukhé, kåpäbalokana koro, ämi boro duùkhé. Nityänanda means...
Nitya means eternally; änanda means happy. So Nityänanda has no
unhappiness, but He was passing on the street, there was a crowd,
and Nityänanda Prabhu inquired, "Why there is so much crowd?" So
somebody informed that "There are two brothers, Jagäi and Mädhäi,
and they are very fallen souls, although they were born in brähmaëa
family, very nice, rich family. But being addicted to drinking and
prostitution, they have become now rogues, thieves, this way. So they
are disturbing the whole neighborhood." So Nityänanda Prabhu
considered, "So these two brothers are so fallen? So why not deliver
them first?" This is Nityänanda Prabhu. "Then My Lord..." Nityänanda
Prabhu considered Caitanya Mahäprabhu as His master. So "My
master's name will be famous. Because the master's propaganda is
'Chant Hare Kåñëa,' so if I can induce these two brothers to chant
Hare Kåñëa, they will be saved. So why not try?" This is Nityänanda
Prabhu, that para-duùkha-duùkhé. He is happy personally, but
because He knows that "These drunkards, woman-hunters, prostitute-
hunters, will suffer very, very severely, so why not deliver them?" This
is Nityänanda Prabhu, Vaiñëava. Vaiñëava, you will find so many
others also. In your country there is Lord Jesus Christ. When he was
being crucified, still he was saying, "My Lord, excuse them. They do
not know what they are doing." This is Vaiñëava. They are not
unhappy, and they can tolerate any unhappy position. But they are...
Therefore they come to deliver so many fallen souls.So here Parékñit
Mahäräja, out of compassion, he inquired from
Çukadeva Gosvämé, "These persons, they are rotting in the naraka. Is
there any means to deliver them?" That he's saying. Nänä ugra-
yätanä. Ugra-yätanä. These are described. We find also, there are
many persons, they are suffering ugra-yäta. Ugra means severe,
severe punishment. There are living entities, they are suffering so
many ugra-yätanä. So this Kåñëa consciousness movement means
to save people from the severe punishment of materialistic life. This
is Kåñëa consciousness movement. Caitanya Mahäprabhu's
movement, Kåñëa's movement, is to save. Yadä yadä hi dharmasya
glänir bhavati bhärata [Bg. 4.7]. Tadätmänaà såjämy aham. Kåñëa
said. Kåñëa also very compassionate: "Whenever there is
discrepancies, people put themselves in great suffering. Mäyä will
not excuse. Nature will not excuse. At that time I come to deliver
them, to give them instruction, 'Why you are suffering in this way? Do
this way.' " Kåñëa says, "Accept this philosophy." What is that? Man-
manä bhava mad-bhakto mad-yäjé mäà namaskuru: [Bg. 18.65]
"Always think of Me, become a devotee of Me." Man-manä bhava
mad-bhakto mad-yäjé: "Worship Me and offer little obeisances unto
Me." Four things. It is not difficult. Just like a child, he is offering
obeisances, he is offering a flower. This is bhakta. And he is thinking
of... Man-manä bhava mad-bhakto mad-yäjé mäm. Even a child can
do. Where is the difficulty? And Kåñëa assures, "If you do these four
things," man-manä bhava mad, mäm evaiñyasi asaàçayaù [Bg. 18.65],
"without any doubt you'll come back to Me." And people are not
agreeing even to do these simple things. Still, the Kåñëa
consciousness movement is there to teach people how to become
devotee and save from the greatest sufferings of hellish condition of
life. SPL SB 6.1.6 HON 76
Millions, numberless living entities are rotating. Out of them, one who
is fortunate... Ei rüpe brahmäëòa bhramite kono bhäga... [Cc. Madhya
19.151]. Kono, not all. If all would have been so fortunate, everyone
would have taken to this Kåñëa consciousness. It is being distributed
freely everywhere. But why they are not taking to it? Becauseunfortunate.
Therefore Caitanya Mahäprabhu says, kono bhägyavän
jéva: "Only one who is fortunate." So because... Why fortunate?
Because if he takes to Kåñëa consciousness, all the problems of his
life become solved. But he'll not take to it due to his unfortunate
condition. So Caitanya Mahäprabhu says, "Only the fortunate
persons..." There are many fortunate persons all over the world, and
many unfortunate persons also. So those who are fortunate, they're
taking to this Kåñëa consciousness, this ideal life, hopeful life,
pleasant life, blissful life, life of knowledge. They're taking to it. But it
is the duty of Vaiñëava to go door to door to make them fortunate.
Although they are unfortunate, but you have to go door to door to
make them fortunate. That is your duty.
So a Vaiñëava is thinking, mahä-bhäga, "How these people can be
delivered from this hellish condition of life?" That was his inquiry. "Sir,
you have described that on account of these sinful activities, he's put
into this hellish condition of life or in hellish planetary system. Now
what are the countermethods by which they can be saved?" This is
the question. This question... Because he is Vaiñëava, he is thinking,
"Oh, so many living entities are suffering. How they can be saved?" A
Vaiñëava comes, God also comes and God's son or very confidential
devotee also comes. Their only mission is how to save these sinful
men who are suffering so much. That is their mission. They have no
other mission. Just like Prahläda Mahäräja. When Nåsiàhadeva met
him, he said a very nice verse. I'll quote that verse. So Prahläda
Mahäräja says one place,
naiva udvije para duratyaya-vaitaraëyäù
tvad-vérya-gäyana-mahämåta-magna-cittaù
çoce tato vimukha-cetasa indriyärtha-
mäyä-sukhäya bharam udvahato vimüòhän
[SB 7.9.43]
Prahläda Mahäräja says, "My dear Lord, I'm not very much anxious for
my deliverance." Because Mäyävädé philosophers, they are very
much, I mean to say, careful, that "My salvation may..., may..., may
not be interrupted. If I go to preach, and in association with others, if I
fall down, then my business will be finished." So they do not come.Only
Vaiñëava comes at the risk of their falldown. They do not fall
down, but they go even to the hell to deliver. So Prahläda, this is
Prahläda Mahäräja's admission. He says that na udvije: "I'm not very
much anxious or perturbed because I am living in this material world."
Naivodvije para duratyaya-vaitaraëyäù. Vaitaraëyäù means this
hellish condition of life, how to cross the river of hellish condition of
life. So "I have no anxiety for that." Why you are not anxious? Now, he
says, tvad-vérya-gäyana-mahämåta-magna-cittaù: [SB 7.9.43]
"Because some way or other, I have been trained to be always in
Kåñëa consciousness. Therefore I have no anxiety." There is a
confidence. One who is purely in Kåñëa consciousness, he's
confident that next life he's going to Kåñëa. So if we simply carefully
execute our Kåñëa conscious regulative principles, it is sure, actually.
In the Bhagavad-gétä that is stated.
Then Prahläda Mahäräja says, "There is only one anxiety for me." Just
see. He has no anxiety for himself, but he has still anxiety. What is
that? Çoce tato vimukha-cetasa. "I am anxious. I am anxious for
these persons who are not persons..., who are not Kåñëa conscious.
That is my anxiety. For me, I have no anxiety. But I am thinking of
these persons who are not Kåñëa conscious." Why they are not
Kåñëa conscious? Now, mäyä-sukhäya bharam udvahato vimüòhän:
[SB 7.9.43] "These rascals, they have created a civilization, a humbug
civilization, (laughter) for temporary happiness." Mäyä-sukhäya.
Actually, this is the fact, humbug civilization. So many cars are being
manufactured every year, and for that purpose so many roads have to
be excavated, prepared, and... Problems after problems. Therefore it
is mäyä-sukha. We are trying to be happy this way, manufacture
some way, but it creates another problem. I am giving this particular
example of motorcar because in your country you have got the
greatest number of cars. But that does not solve the problem. You
have manufactured cars. I have practical experience. When
Dayänanda wanted to take me to a doctor from Los Angeles, it is
thirty miles off. Thirty miles off. So I had to take trouble to go thirty
miles and come thirty miles before I could consult the doctor. You
see? And if you have created cars, then you must have meet yourfriends and
necessities thirty miles off, forty miles off. You can go
from New York to Boston in one hour, but go to the airport you will
take three hours. (laughter) Therefore it is called mäyä-sukhäya.
(laughter) Mäyä means false, illusory. We are trying to create some
very comfortable situation, but creating another uncomfortable
situation. This is called mäyä-su... This is the way of... If you do not
be satisfied by the natural comforts offered by God, or nature, if you
want to create artificial comfort, then you have to create another
discomfort for counteracting. They do not know that. They are
thinking that "We are creating very comfortable situation." Fifty miles
going to the office. For earning livelihood, fifty miles, from one place
to another. I saw in Hawaii. When Gaurasundara was working to
maintain our temple, he was working. Unfortunately, he had to go fifty
miles off from the temple to work for it. So I was very sorry to see
how this boy is going fifty miles. How Kåñëa will say? But Kåñëa has
given us chance. Now they haven't got to work….
So these are the Vaiñëava philosophical thought, how they are
thinking for the conditioned souls, fallen souls, how they can be
delivered. They are making plan in that way. They are, they always
they busy in that business, how to deliver. Just like Gosvämés, about
the six Gosvämés of Våndävana, Lord Caitanya's direct disciples,
what was their business? That is stated by Çréniväsäcärya,
nänä-çästra-vicäraëaika-nipuëau sad-dharma-saàsthäpakau
lokänäà hita-käriëau tri-bhuvane mänyau çaraëyäkarau
rädhä-kåñëa-padäravinda-bhajanänandena mattälikau
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau
So they were busy, nänä-çästra-vicäraëaika. They were consulting
many authoritative scriptures, how to put people in the right religious
way of life. Nänä-çästra-vicäraëaika, sad-dharma-saàsthäpakau.
Why? Lokänäà hita-käriëau, actually for doing welfare activities to the
people in general, not for themselves. A Vaiñëava is liberated, and he
can keep himself liberated always, anywhere, any place, without any
hindrance, simply by chanting this Hare Kåñëa, Hare Kåñëa, Kåñëa
Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma... So... But
still they are very much anxious for the conditioned souls. [break]Similarly,
here also, Parékñit Mahäräja says that "Çukadeva Gosvämé,
you have described about the different types of hellish condition of
life. Now, how they can be delivered? Kindly explain." Adhuneha mahä
-bhäga yathaiva narakän naraù. Nara means human beings. "Those
who are fallen, how they can be delivered?" Narakän naraù nänä ugra-
yätanän neyät. Ugra yätanän, very, I mean to say, fierceful miseries,
yätanän. Yätanän, pains, horrible pains. Ugra. Ugra means horrible,
very strong pain, painful life. "How they can be delivered?" Nänä ugra-
yätanän, tan me vyäkhyätum arhasi: "If you kindly explain how they
can be delivered?" That is Vaiñëava heart. "Never mind. Some way or
other, they have fallen down to this condition, this hellish condition of
life, but that does not mean that they should remain in that condition
of life. There must be some ways and means by which they can be
delivered. So if you kindly explain that."…
These kinds of sinful activities are committed in various ways." He
says that kåtasya kuryän mana-ukta-päëibhiù. We can commit sinful
activities by mind. If I think of something, committing, "I shall kill that
man," if I make plan... So even if do not kill that man, simply because I
am thinking of killing that man, that is also sinful. Ukta-päëibhiù.
Thinking, mind... Thinking, feeling, willing—then there is action. So
here it is said, mana-ukta-päëibhiù. Just like the, the other day I was
reading in some book that if you are passing on road, if other's dog
barks, then that is an, that is an offense on the part of the dog-owner,
according to law. So why one should be scared by dog barking? One
should take care of the dog. I have read it. This is a law in your
country. So it is simply barking, but it is sinful. It is sinful not because
he... It is animal, but the owner of the animal, who has made the dog
as a best friend, he's responsible by law. (laughter) He's responsible.
That is your law in the country I am speaking. He's responsible. If any
dog, outside dog, enters your house, the dog may not be killed, but
the owners of the dog may be prosecuted. I have read this. So
similarly, if a barking of dog is unlawful, so when you speak
something offensive to others, that is sinful. That is also like barking.
Therefore sinful activities are committed in so many ways. We are so
much dependent. If we think of sinful activities or if we speaksomething
sinful activities, ukta-päëibhiù, or we commit something
sinful activities with hands, they're all sinful activities. Dhruvaà sa vai
pretya narakän upaiti.
So one has to suffer. People, they do not believe next life because
they want to avoid this botheration. But there... You cannot avoid this
botheration. If you do not go according to law... As there is
punishment even in this state of our life—if I commit some sins,
criminal activities, the state will punish me—similarly, if we do
something which is punishable, I may avoid the state law, but I
cannot avoid God's law. That is not possible. I can hide myself,
cheating others, or committing theft, and that, thereby I save myself
from the punishment of the state laws, but I cannot save myself from
the superior law, the law of nature. Daivé hy eñä guëamayé mama
mäyä duratyayä [Bg. 7.14]. It is very difficult. There are so many
witnesses. The daylight is witness. The moonlight is witness. These
are described. You cannot say that "I am committing these things.
Nobody is seeing me. There is no witness. So how I can be...?" And
the supreme witness is Kåñëa. He is sitting within your heart. He is
noting down what you are thinking, what you are doing. He is giving
facility also. If you wanted to do something to satisfy your senses, so
Kåñëa is giving facility. That is stated in the Bhagavad-gétä, sarvasya
cähaà hådi sanniviñöo: SPL SB 6.1.6-8 NY 71
The question is how one can be delivered from the miserable
condition of hellish life. The nature's illusory methods are two kinds:
one is covering energy, and another is throwing energy. Nature is
acting upon us in two ways. Just like somebody may think that "Here
is a nice movement, Kåñëa conscious movement. Let me take part in
this." And nature dictates, "Why shall you go there? Don't go there.
Better enjoy like this." This is throwing energy. Throws him from the
path. And another is covering energy. Covering energy means a
person or a living entity may remain in the most abominable
condition, still, he thinks he's happy. He's happy. Just like you have
seen many friends in the diseased condition on the bed. And if you go
to see him, "How you are feeling?" and he'll say, "Yes, I am all right."He's
on the diseased condition. What is the meaning of this "all
right"? This is also covering energy. So anyone, in a..., however... A
dog, in such abominable condition, still, he's joyful. He thinks, "I am
very happy." A hog, any animal... We are human beings; we are given
better facilities of life. The animals are not given so much facilities by
nature, but still, they feel happy. If we say, of course, straight,
somebody may be sorry, but this is nature's law. So however
abominable condition it may be, one feels that he's happy.
So these two kinds of things are going on, parallel. But actually,
everyone who is encaged in this material body, he's unhappy. That is
the sum and substance of the whole material existence. In the
Caitanya-caritämåta it is said, dvaite bhadräbhadra sakale samän. In
the dual world or in this material world, what we have manufactured
that "This is very nice and this is not nice"—this bad or good
conception—he says that it is simply mental concoction. Actually,
there is nothing good here. One should be very much pessimistic.
Otherwise, he'll have to remain in the darkness of ignorance of this
material nature. One should thoroughly understand that we are in a
very precarious condition of this material... SPL SB 6.1.6-15 SF 68
6.1.7
He says, "My dear King, that unless he makes atonement for the
sinful activities in this life, then next life he'll have to suffer.'' This is
the answer. Ihaiväpacitim yathämhasaù. Aàhasaù means sinful
activities, as he has done. How he has done? Kuryän manah-ukta-
päëibhiù. Just see. We are committing sinful activities even by
thinking, even by thinking. If I think that "I shall kill that man,'' this is
mental activity. Still it is sinful. Manaù uktiù. If I unnecessarily
chastise you by words, "You rascal this and that,'' so many..., that is
also a kind of sinful activity. And if I commit by action, oh, that is
sure. Therefore it is said, kåtasya kuryän mana-ukta-päëibhiù.
Päëibhiù with hands, or by mind or... The concession for this age,
when we think of any sinful activities it does not affect us, but when
we actually... Suppose I'm thinking of killing you. This thinking of
killing you is also sinful, but unless I kill you, the sin is not soprominent. In
this age that is a concession. But we are actually
thinking, feeling, and willing and acting so many sinful activities that
we do not know. That is the ignorance. So dhruvaà sa vai pretya
narakän upaiti. If he does not atone in this life... Just like if I take
some money from you, if I do not pay you, then I will have to pay four
times next life. That you do not know. Four times, many times, with
interest. Just like bank gives you interest, you have to pay. But we
cheat so many people. We are thinking that we are very clever: "I can
cheat so many persons and take money and enjoy.'' That is atheistic.
…
Suppose if you have done something wrong, and if you go to the
court and say, "Sir, excuse me. I did not know,'' the court may excuse
you one time, second time, but not for the third time. Third time you
will be severely punished. So these people who are thinking, "By going
to the church, by confession, I become free from all sinful activities,
and then let me go again, commit the same thing for the whole week,
come again and confess,'' this is not very good business. (laughter)
This is not very good business. Similarly, if you think also, you are
chanting Hare Kåñëa mantra, Hare Kåñëa mantra means you become
free from all sinful reaction of life. But if you think that "I have got an
instrument, chanting Hare Kåñëa mantra, so let me commit all sinful
activities, then I shall chant Hare Kåñëa, it will be nullified,'' no. That is
the greatest offense. That is the greatest offense. Out of ten kinds of
offenses, this is the greatest offense. Nämno baläd yasya hi päpa-
buddhiù. So God can excuse you once, twice, thrice, not more than
that. Then you will be punished. Because you are knowingly criminal,
your punishment will be very severe. So those who think that "This
atonement, confession, or chanting Hare Kåñëa is the counteraction
of our sinful activities,'' they're greatest sinners. They're greatest
sinners. They'll be severely punished. Just like a police, a policeman,
a constable, if he commits theft, he's severely punished. He's to
detect criminality, but he becomes himself a criminal, then he's very
highly punished. That is the law.
So here Çukadeva Goswämé says that unless one atones his sinful
activities done in this life, then he has to accept severe punishment inthe
next life. There is no excuse. This is the conclusion. Dhruvaà sa
vai pretya narakän upaiti. Dhruvam, dhruvam means sure. Surely he
must suffer the hellish condition of life, next life, if he does not atone
in this life. That is called präyaçcitta, confession, so many things. Ye
kértitä me: "And I've already described them in the Fifth Chapter, that
if you commit this kind of sin, you suffer like this. If you commit this
kind of sin, you suffer like this.'' And he's giving a nice example:
tasmät puraiväçv iha päpa-niñkåtau SPL SB 6.1.6 SYD 73
King Parékñit, is very much, I mean to say, compassionate by hearing
different kinds of miserable conditions in different hellish situation.
He is asking Çukadeva Gosvämé whether there is any possibility of
delivering them. Vaiñëava, a devotee of the Lord, is always anxious to
reclaim the fallen souls, who, out of ignorance, they are suffering. We
must know always that by ignorance only we suffer. Just like we have
got practical experience: by ignorance if I take something which is
not suitable for my constitution, I become ill, sick. So that sickness is
due to my ignorance. I have seen in Calcutta one neighbor, he died
out of ignorance. He took too much pakori one day, and they were
fried in oil, and the next day he was attacked by cholera and died. So
similarly, whatever suffering we are undergoing, that is due to our
ignorance.
Actually, we are not meant for suffering. If we are sons of God, who is
full with all opulence, why should we suffer? Does a rich man's son
suffer anytime? If he suffers, it is due to his ignorance. Similarly, we
are suffering, but our ignorance is so strong that we are suffering, but
at the same time we are thinking that we are happy. This is the
influence of ignorance. Just like last night in the television, that
gentleman was talking with me. He said that "We have got good brain
and we are utilizing it. So that is better for our advancement of
happiness. Why Hare Kåñëa?" His idea was, he plainly told me, that "If
Hare Kåñëa is so powerful, then why India is so poverty-stricken and
they are suffering?" So I replied that "Do you think that your problems
are solved because you have got a dozens or a hundreds dozens of
skyscrapers? That problem is here also. It is not that becauseAmerica is
materially advanced, 'Oh, they are free from all sufferings.'
Why there are so many hospitals? Why there are so many lunatic
asylums? Why this confusion of the hippies? Why young boys are
always disturbed for the draft board? So how can you say the
Americans are free from all sufferings?" This is ignorance. The
sufferings are there, here or India or hell or heaven—anywhere within
this material world—there is suffering. But people are so foolish that
simply having a nice motorcar or a skyscraper building, he thinks that
"My all problems are solved." He does not know that this life is a flash
only. I am eternal.
Suppose I have got some comfortable situation as born as American.
How long shall I remain American? Say, fifty years or hundred years.
That's all. Then finish. Get out of the skyscraper building. Throw away
your motorcar. Go to the graveyard. And then, what is next life? That I
do not know. That I do not know. The life is continuous. Väsäàsi
jérnäëi yathä vihäya [Bg. 2.22]. I am changing my dress. Supposing I
have got very nice, good dress, American body, very fair complexion,
comfortable life, all these things. That's all right. But do you think
what is your next dress? Are you going, are you sure that you are
going to be American again? Who can say? Is there any scientist? Is
there any astrologer who can say, "Yes"? No. Nobody can say. …
Çästra means you can consult. Just like you consult dictionary, you
consult encyclopedia, you consult so many authoritative books for
understanding knowledge, similarly, if you consult, you get all
information. So in this Çrémad-Bhägavatam it is all stated: "If you do
like this, you get birth like this. If you do like this, you get birth like
this." And in the Çrémad Bhagavad-gétä it is generally spoken,
ürdhvaà gacchanti sattva-sthäù [Bg. 14.18]. Those who are in the
modes of goodness... There are three qualities in this material world:
the quality of goodness, the quality of passion, and the quality of
ignorance. So in the Bhagavad-gétä it is stated that ürdhvaà
gacchanti sattva-sthäù. Those who are cultivating the quality of
goodness, they can be promoted to the higher status of life in higher
planetary system. Ürdhvam. Ürdhvam means higher. Ürdhvaà
gacchanti sattva-sthäù. And madhye tiñöhanti räjasäù. Räjasäùmeans those
who are in the modes of passion. They remain either in
this planet or some of them may be elevated to the heavenly planet.
Heavenly planet is also in the middle of the universe. And adho
gacchanti tämasäù jaghanya-guëa-våtti-sthäù. Jaghanya—very
abominable characters. Jaghanya-guëa-våtti-sthäù. Those who are
situated not only ignorance... Out of ignorance, one remains in
abominable condition. So jaghanya-guëa-våtti-sthä adho gacchanti
tämasäù [Bg. 14.18]. They go downwards, even to the animal life. So
we have to consult and we have to mold our life in that way.
So Kåñëa consciousness means it is above the modes of goodness.
…
"My dear King, if somebody does not atone for his sinful activities..."
Sinful activities function in three ways. Here it is stated. What is that?
Mana-ukta-päëibhiù. Mana-ukta-päëibhiù: by mind, by activities of the
mind, and by activities of our words, and by activities of our senses.
And if I hurt you by harsh word, then that is also a sin. And when
actually commit violence or do something with my hands or legs or
something, that is certainly sinful. So we can commit sins in three
ways: mind and words and karma, by action. Thinking, feeling and
willing and acting. Therefore a svämé or gosvämé means who has
control over the function of the mind, of the words, and of the
activities of the senses. There is definition. "One who can control the
tongue, one who can control the mind, one who can control the
words, one who can control the belly, one who can control the
generative organ, he is svämé." And påthivià sa çiñyät: "He is allowed
to create disciples all over the world." SPL SB 6.1.7 SF 67
So last week we discussed Parékñit Mahäräja's sympathy with the
suffering humanity. This is Vaiñëava. The Vaiñëava, or devotee, he is
the perfect sympathizer for all suffering humanity. Others' sympathy
is not perfect. They are planning so many things—opening hospitals
or charitable dispensaries, schools, lunatic asylum. These are all
public sympathetic activities. But they are not... They are, of course,
good to some extent. If a man is suffering from the bodily ailments, if
he is given some relief in the hospital, or if the society is noteducated, give
him education, this is all good work undoubtedly. But the ultimate good
work is not known to them. They are taking care of the external symptoms.
Why a person, a living entity, is put into that condition? And if that
condition is ended, that is real sympathy. A person is suffering from some
disease. He goes to the doctor, physician. He gives some medicine—
immediate some relief from the pain. This is one sympathy. And there is
another sympathy, that "Why the man is getting such disease and suffering?
Why not stop the cause of the disease?" That is real sympathy…. So
Çukadeva Gosvämé has described all the planetary system, where and how
they are situated, how many miles they are different from one another. The
calculation of the whole universe is made there. The diameter is described:
four billion miles up and down, this way and that. And where is the sun is
situated and how far above the sun the moon is situated, how far above the
moon the Mars, Jupiter— everything is clearly described. And where the
hellish planets are situated, and how in the hellish planets different sinful
men are suffering. So Parékñit Mahäräja, after hearing... That is Vaiñëava.
He did not take care of the other things. He immediately took care of the
suffering planets, because that is the Vaiñëava's nature. Vaiñëava has no
problem. He is servant of God, representative of God. But he is feeling the
sufferings of the humanity. That is Vaiñëava. He feels, "Oh, these people are
suffering. Let us give some information from the çästra so that they can be
relieved from the suffering condition." So in this Kali-yuga, (it is) especially
Caitanya Mahäprabhu's mercy that you are chanting and dancing before
Caitanya Mahäprabhu... So He is so merciful that if you continue this
process, you are guaranteed that you will never go to the hellish planet. This
is Caitanya Mahäprabhu's mercy. Very simple thing. If you simply chant and
dance before Caitanya Mahäprabhu Kalau saìkértanaiù yajïaiù yajanti hi su-
medhasaù….SPL SB 6.1.7 HON 75

6.12.1 Çukadeva Gosvämé said: Desiring to give up his body, Våträsura

considered death in the battle preferable to victory. O King Parékñit, he
vigorously took up his trident and with great force attacked Lord Indra, the
King of heaven, just as Kaiöabha had forcefully attacked the Supreme
Personality of Godhead when the universe was inundated. PURPORT
Although Våträsura repeatedly encouraged Indra to kill him with the
thunderbolt, King Indra was morose at having to kill such a great devotee
and was hesitant to throw it. Våträsura, disappointed that King Indra was
reluctant despite his encouragement, took the initiative very forcefully by
throwing his trident at Indra. Våträsura was not at all interested in victory;
he was interested in being killed so that he could immediately return home,
back to Godhead. As confirmed in Bhagavad-gétä (4.9), tyaktvä dehaà punar
janma naiti: after giving up his body, a devotee immediately returns to Lord
Kåñëa and never returns to accept another body. This was Våträsura's
interest.
6.12.2Then Våträsura, the great hero of the demons, whirled his trident,
which had points like the flames of the blazing fire at the end of the
millennium. With great force and anger he threw it at Indra, roaring
and exclaiming loudly, "O sinful one, thus shall I kill you!"
6.12.3
Flying in the sky, Våträsura's trident resembled a brilliant meteor.
Although the blazing weapon was difficult to look upon, King Indra,
unafraid, cut it to pieces with his thunderbolt. Simultaneously, he cut
off one of Våträsura's arms, which was as thick as the body of
Väsuki, the King of the serpents.
6.12.4
Although one of his arms was severed from his body, Våträsura
angrily approached King Indra and struck him on the jaw with an iron
mace. He also struck the elephant that carried Indra. Thus Indra
dropped the thunderbolt from his hand.
6.12.5
The denizens of various planets, like the demigods, demons, Cäraëas
and Siddhas, praised Våträsura's deed, but when they observed that
Indra was in great danger, they lamented, "Alas! Alas!"
BJd-- Reads v 2 & 3 & 4 & 5 He was severely wounded but he still
fought. The d gods praised him. What a strong spirit he had! He
caused Indra to drop his tbolt!
6.12.6
Having dropped the thunderbolt from his hand in the presence of his
enemy, Indra was practically defeated and was very much ashamed.
He dared not pick up his weapon again. Våträsura, however,
encouraged him, saying, "Take up your thunderbolt and kill your
enemy. This is not the time to lament your fate."
Notes: We interrupt this battle for a message of devotional service.BJD--
From v7 - v17 are interesting verses - practical and relevant. We
will always have times when our ‘weapon will be knocked from our
hand’ - our plans will be thwarted and we will feel very discouraged.
So Vsura will instruct Indra to help him and it will also help us, in our
difficult circumstances in life, not to be discouraged and lament.
6.12.7
Våträsura continued: O Indra, no one is guaranteed of being always
victorious but the original enjoyer, the Supreme Personality of
Godhead, Bhagavän. He is the cause of creation, maintenance and
annihilation, and He knows everything. Being dependent and being
obliged to accept material bodies, belligerent subordinates are
sometimes victorious and sometimes defeated.
See purport, last two paras: Victory is always with the Supreme
Personality of Godhead. As for the subordinate living entities, they
fight under the arrangement of the Supreme Personality of Godhead.
Victory or defeat is not actually theirs; it is an arrangement by the
Lord through the agency of material nature. Pride in victory, or
moroseness in defeat, is useless. One should fully depend on the
Supreme Personality of Godhead, who is responsible for the victory
and defeat of all living entities. The Lord advises, niyataà kuru karma
tvaà karma jyäyo hy akarmaëaù: "Perform your prescribed duty, for
action is better than inaction." The living entity is ordered to act
according to his position. Victory or defeat depends on the Supreme
Lord. Karmaëy evädhikäras te mä phaleñu kadäcana: "You have a
right to perform your prescribed duty, but you are not entitled to the
fruits of actions." One must act sincerely, according to his position.
Victory or defeat depends on the Lord.
Våträsura encouraged Indra, saying, "Don't be morose because of my
victory. There is no need to stop fighting. Instead, you should go on
with your duty. When Kåñëa desires, you will certainly be victorious."
This verse is very instructive for sincere workers in the Kåñëa
consciousness movement. We should not be jubilant in victory or
morose in defeat. We should make a sincere effort to implement thewill of
Kåñëa, or Çré Caitanya Mahäprabhu, and we should not be
concerned with victory and defeat. Our only duty is to work sincerely,
so that our activities may be recognized by Kåñëa.
BJd-- Being always victorious is only for the Lord. We will always have
mixed results - sometimes victorious and sometimes not. We should
do our duties and depend on K for the result. Ultimately things rest in
K’s hands. K can adjust our karma but generally it comes to us.
Therefore things happen according to our karma which is ultimately
given to us by K. Therefore why become proud in victory and
discouraged in defeat. If we embrace one we will have to embrace
the other therefore be detached.
Notes: Even demons are conversant with the philosophy. See refs.
6.12.8
All living beings in all the planets of this universe, including the
presiding deities of all the planets, are fully under the control of the
Lord. They work like birds caught in a net, who cannot move
independently.
PURPORT
The difference between the suras and the asuras is that the suras
know that nothing can happen without the desire of the Supreme
Personality of Godhead, whereas the asuras cannot understand the
supreme will of the Lord. In this fight, Våträsura is actually the sura,
whereas Indra is the asura. No one can act independently; rather,
everyone acts under the direction of the Supreme Personality of
Godhead. Therefore victory and defeat come according to the results
of one's karma, and the judgment is given by the Supreme Lord
(karmaëä-daiva-netreëa [SB 3.31.1]). Since we act under the control
of the Supreme according to our karma, no one is independent, from
Brahmä down to the insignificant ant. Whether we are defeated or
victorious, the Supreme Lord is always victorious because everyone
acts under His directions.What other analogies of being controlled? See refs.
6.12.9
Our sensory prowess, mental power, bodily strength, living force,
immortality and mortality are all subject to the superintendence of
the Supreme Personality of Godhead. Not knowing this, foolish
people think the dull material body to be the cause of their activities.
6.12.10
O King Indra, as a wooden doll that looks like a woman or as an
animal made of grass and leaves cannot move or dance
independently, but depends fully on the person who handles it, all of
us dance according to the desire of the supreme controller, the
Personality of Godhead. No one is independent.
PURPORT
This is confirmed in Caitanya-caritämåta (Ädi 5.142):
ekale éçvara kåñëa, ära saba bhåtya
yäre yaiche näcäya, se taiche kare nåtya
"Lord Kåñëa alone is the supreme controller, and all others are His
servants. They dance as He makes them do so." We are all servants
of Kåñëa; we have no independence. We are dancing according to the
desire of the Supreme Personality of Godhead, but out of ignorance
and illusion we think we are independent of the supreme will.
Therefore it is said:
éçvaraù paramaù kåñëaù
sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam
"Kåñëa, who is known as Govinda, is the supreme controller. He has
an eternal, blissful, spiritual body. He is the origin of all. He has no
other origin, for He is the prime cause of all causes." (Bs. 5.1)
6.12.11
The three puruñas—Käraëodakaçäyé Viñëu, Garbhodakaçäyé Viñëu
and Kñérodakaçäyé-Viñëu—the material nature, the total materialenergy,
the false ego, the five material elements, the material senses,
the mind, the intelligence and consciousness cannot create the
material manifestation without the direction of the Supreme
Personality of Godhead.
6.12.12
A foolish, senseless person cannot understand the Supreme
Personality of Godhead. Although always dependent, he falsely thinks
himself the Supreme. If one thinks, "According to one's previous
fruitive actions, one's material body is created by the father and
mother, and the same body is annihilated by another agent, as
another animal is devoured by a tiger," this is not proper
understanding. The Supreme Personality of Godhead Himself creates
and devours the living beings through other living beings.
Why is no one the creator of anything?
See purport, first half: According to the conclusion of the philosophy
known as karma-mémäàsä, one's karma, or previous fruitive activity,
is the cause of everything, and therefore there is no need to work.
Those who arrive at this conclusion are foolish. When a father
creates a child, he does not do so independently; he is induced to do
so by the Supreme Lord. As the Lord Himself says in Bhagavad-gétä
(15.15), sarvasya cähaà hådi sanniviñöo mattaù småtir jïänam
apohanaà ca: "I am in everyone's heart, and from Me come
remembrance, knowledge and forgetfulness." Unless one receives
dictation from the Supreme Personality of Godhead, who sits within
everyone's heart, one cannot be induced to create anything. Therefore
the father and mother are not the creators of the living entity.
BJd-- Reads v 11& 12 Wonderful vision of a devotee. In Canto one of
bhag MP sees the bull in distress and asks the bull who has hurt him.
The bull won’t identify anyone as he knows it is just K’s energy acting.
Any other understanding is incomplete.Such an attractive philosophical
point being made here - but difficult
to accept when we are in difficulty. To live on this platform is the
secret of KC. We find it hard to live on this platform because of
attachments. K inspires things to happen.
6.12.13
Just as a person not inclined to die must nonetheless give up his
longevity, opulence, fame and everything else at the time of death, so,
at the appointed time of victory, one can gain all these when the
Supreme Lord awards them by His mercy.
See purport, whole: It is not good to be falsely puffed up, saying that
by one's own effort one has become opulent, learned, beautiful and
so on. All such good fortune is achieved through the mercy of the
Lord. From another point of view, no one wants to die, and no one
wants to be poor or ugly. Therefore, why does the living entity, against
his will, receive such unwanted troubles? It is due to the mercy or
chastisement of the Supreme Personality of Godhead that one gains
or loses everything material. No one is independent; everyone is
dependent on the mercy or chastisement of the Supreme Lord. There
is a common saying in Bengal that the Lord has ten hands. This
means that He has control everywhere—in the eight directions and up
and down. If He wants to take everything away from us with His ten
hands, we cannot protect anything with our two hands. Similarly, if He
wants to bestow benedictions upon us with His ten hands, we cannot
factually receive them all with our two hands; in other words, the
benedictions exceed our ambitions. The conclusion is that even
though we do not wish to be separated from our possessions,
sometimes the Lord forcibly takes them from us; and sometimes He
showers such benedictions upon us that we are unable to receive
them all. Therefore either in opulence or in distress we are not
independent; everything is dependent on the sweet will of the
Supreme Personality of Godhead.BJD-- K makes material reality very stark,
at times, so that we only
have Him. Our only choice is to call out to K. Talks about karma and
mercy and how they are ultimately the same thing.
6.12.14
Since everything is dependent on the supreme will of the Personality
of Godhead, one should be equipoised in fame and defamation,
victory and defeat, life and death. In their effects, represented as
happiness and distress, one should maintain oneself in equilibrium,
without anxiety.
BJD-- amazing preaching of an asura to a sura.
6.12.15
One who knows that the three qualities—goodness, passion and
ignorance—are not qualities of the soul but qualities of material
nature, and who knows that the pure soul is simply an observer of the
actions and reactions of these qualities, should be understood to be a
liberated person. He is not bound by these qualities.
See purport, after quote, three lines down: When one attains self-
realization, the brahma-bhüta [SB 4.30.20] stage, one knows that
whatever happens during his life is due to the contamination of the
modes of material nature. The living being, the pure soul, has nothing
to do with these modes. In the midst of the hurricane of the material
world, everything changes very quickly, but if one remains silent and
simply observes the actions and reactions of the hurricane, he is
understood to be liberated. The real qualification of the liberated soul
is that he remains Kåñëa conscious, undisturbed by the actions and
reactions of the material energy. Such a liberated person is always
jubilant. He never laments or aspires for anything. Since everything is
supplied by the Supreme Lord, the living entity, being fully dependent
on Him, should not protest or accept anything in terms of his
personal sense gratification; rather, he should receive everything as
the mercy of the Lord and remain steady in all circumstances.BJd-- Devotee
is fixed on K. Clear - yes. Easy - no. But not impossible
if we can get some mercy from K.
Vsura can preach very strongly because of his example of
detachment right in front of Indra. The art of being able to see the
person who is giving us trouble as our guru. Try that one! Quotes
6.30Bg
6.12.16
O my enemy, just look at me. I have already been defeated, for my
weapon and arm have been cut to pieces. You have already
overwhelmed me, but nonetheless, with a desire to kill you, I am trying
my best to fight. I am not at all morose, even under such adverse
conditions. Therefore you should give up your moroseness and
continue fighting.
Notes: Why are you morose? I really have something to be morose
about, without my weapon and arm.
See purport, whole: Våträsura was so great and powerful that in
effect he was acting as the spiritual master of Indra. Although
Våträsura was on the verge of defeat, he was not at all affected. He
knew that he was going to be defeated by Indra, and he voluntarily
accepted that, but since he was supposed to be Indra's enemy, he
tried his best to kill Indra. Thus he performed his duty. One should
perform his duty under all circumstances, even though one may know
what the result will be.
6.12.17
O my enemy, consider this battle a gambling match in which our lives
are the stakes, the arrows are the dice, and the animals acting as
carriers are the game board. No one can understand who will be
defeated and who will be victorious. It all depends on providence.
6.12.18Çukadeva Gosvämé said: Hearing the straightforward, instructive
words of Våträsura, King Indra praised him and again took the
thunderbolt in his hand. Without bewilderment or duplicity, he then
smiled and spoke to Våträsura as follows.
PURPORT
King Indra, the greatest of the demigods, was astonished to hear the
instructions of Våträsura, who was supposed to be a demon. He was
struck with wonder that a demon could speak so intelligently. Then
he remembered great devotees like Prahläda Mahäräja and Bali
Mahäräja, who had been born in the families of demons, and thus he
came to his senses. Even so-called demons sometimes have exalted
devotion for the Supreme Personality of Godhead. Therefore Indra
smiled reassuringly at Våträsura.
6.12.19
Indra said: O great demon, I see by your discrimination and
endurance in devotional service, despite your dangerous position,
that you are a perfect devotee of the Supreme Personality of
Godhead, the Supersoul and friend of everyone.
PURPORT
As stated in Bhagavad-gétä (6.22):
yaà labdhvä cäparaà läbhaà
manyate nädhikaà tataù
yasmin sthito na duùkhena
guruëäpi vicälyate
"Established in Kåñëa consciousness, one never departs from the
truth, and upon gaining this he thinks there is no greater gain. Being
situated in such a position, one is never shaken, even in the midst of
the greatest difficulty." An unalloyed devotee is never disturbed by
any kind of trying circumstance. Indra was surprised to see that
Våträsura, undisturbed, was fixed in devotional service to the Lord,
for such a mentality is impossible for a demon. However, by the
grace of the Supreme Personality of Godhead, anyone can become
an exalted devotee (striyo vaiçyäs tathä çüdräs te 'pi yänti paräà
gatim). An unalloyed devotee is sure to return home, back toGodhead.
6.12.20
You have surmounted the illusory energy of Lord Viñëu, and because
of this liberation, you have given up the demoniac mentality and have
attained the position of an exalted devotee.
See purport, five lines down: Våträsura was considered a demon, but
actually he was more than qualified as a devotee, or mahä-pauruñya.
If one somehow becomes a devotee of the Supreme Lord, whatever
his position, he can be brought to the position of a perfect person.
This is possible if an unalloyed devotee tries to serve the Lord by
delivering him in this way. Therefore Çukadeva Gosvämé says in
Çrémad-Bhägavatam (2.4.18):
kiräta-hüëändhra-pulinda-pulkaçä
äbhéra-çumbhä yavanäù khasädayaù
ye 'nye ca päpä yad-apäçrayäçrayäù
çudhyanti tasmai prabhaviñëave namaù
"Kirätas, Hüëas, Ändhras, Pulindas, Pulkaças, Äbhéras, Çumbhas,
Yavanas and members of the Khasa races, and even others addicted
to sinful acts can be purified by taking shelter of the devotees of the
Lord, for He is the supreme power. I beg to offer my respectful
obeisances unto Him." Anyone can be purified if he takes shelter of a
pure devotee and molds his character according to the pure
devotee's direction. Then, even if one is a Kiräta, Ändhra, Pulinda or
whatever, he can be purified and elevated to the position of a mahä-
pauruñya.
6.12.21
O Våträsura, demons are generally conducted by the mode of
passion. Therefore, what a great wonder it is that although you are a
demon, you have adopted the mentality of a devotee and have fixed
your mind on the Supreme Personality of Godhead, Väsudeva, who is
always situated in pure goodness.
PURPORTKing Indra wondered how Våträsura could have been elevated to
the
position of an exalted devotee. As for Prahläda Mahäräja, he was
initiated by Närada Muni, and therefore it was possible for him to
become a great devotee, although he was born in a family of demons.
For Våträsura, however, Indra could not detect such causes.
Therefore he was struck with wonder that Våträsura was such an
exalted devotee that he could fix his mind without deviation upon the
lotus feet of Lord Kåñëa, Väsudeva.
BJd-- How did Vsura become such a great devotee? It will be related
further on.
6.12.22
yasya bhaktir bhagavati
harau niùçreyaseçvare
vikréòato 'måtämbhodhau
kià kñudraiù khätakodakaiù
A person fixed in the devotional service of the Supreme Lord, Hari, the
Lord of the highest auspiciousness, swims in the ocean of nectar. For
him what is the use of the water in small ditches?
PURPORT
Våträsura has formerly prayed (SB 6.11.25), na näka-påñöhaà na ca
pärameñöhyaà na säma-bhaumaà na rasädhipatyam. "I do not want
the facilities for happiness on Brahmaloka, Svargaloka or even
Dhruvaloka, not to speak of this earth or the lower planets. I simply
want to return home, back to Godhead." This is the determination of a
pure devotee. A pure devotee is never attracted to any exalted
position within this material world. He simply wants to associate with
the Supreme Personality of Godhead like the inhabitants of
Våndävana-Çrématé Rädhäräëé, the gopés, Kåñëa's father and
mother (Nanda Mahäräja and Yaçodä), Kåñëa's friends and Kåñëa's
servants. He wants to associate with Kåñëa's atmosphere of
Våndävana's beauty. These are the highest ambitions of a devotee of
Kåñëa. Devotees of Lord Viñëu may aspire for a position in
Vaikuëöhaloka, but a devotee of Kåñëa never aspires even for thefacilities of
Vaikuëöha; he wants to return to Goloka Våndävana and
associate with Lord Kåñëa in His eternal pastimes. Any material
happiness is like water in a ditch, whereas the spiritual happiness
eternally enjoyed in the spiritual world is like an ocean of nectar in
which a devotee wants to swim.
BJD-- Talks about what BRS /NOD means. Nectar Ocean of bhakti
rasa.
What is the ocean of nectar?

SPL 6.12
6.12.7 Lord Balaräma and the other heroes then began to annihilate the
opposing army with näräca arrows. The enemy kings, headed by Jaräsandha,
retreated after suffering the destruction of their armies at the hands of the
Yädavas. Jaräsandha consoled Çiçupäla: "Happiness and distress are never
permanent and are under the control of the Supreme Lord. Seventeen times
Kåñëa defeated me, but in the end I was victorious over Him. Thus seeing
that victory and defeat are under the control of destiny and time, I have
learned not to succumb to either lamentation or joy. Time now favors the
Yädavas, so they have defeated you with only a small army, but in the future
time will favor you, and you will surely conquer them." Consoled in this
way, Çiçupäla took his followers and returned to his kingdom. KB 54
Whoever rises early in the morning and remembers Lord Kåñëa's victory in
His battle with Lord Çiva will never experience defeat. SB 10.63.53
The çrutis said: Victory, victory to You, O unconquerable one! By Your
very nature You are perfectly full in all opulences; therefore please defeat
the eternal power of illusion, who assumes control over the modes of nature
to create difficulties for conditioned souls. O You who awaken all the
energies of the moving and nonmoving embodied beings, sometimes the
Vedas can recognize You as You sport with Your material and spiritual
potencies. SB 10.87.14
But every living entity is, however, strictly under the control of the
Personality of Godhead, and victory and defeat are always in the hands of
the Lord." This does not contradict the fact of the living entity's free will,
since the Lord awards victory and defeat according to the merit of the living
entities. In a legal battle neither the prosecution nor the defense can act
independently of the legalsystem presided over by the authorized judge.
Victory and defeat in
the court are awarded by the judge, but the judge is acting according
to the laws, which do not favor or discriminate against either side. SB
11.6.14
Hari-toñaëam. The real perfection of life is whether by your actions,
Kåñëa is satisfied. That is perfection. You don't consider of your
personal victory, defeat, loss or gain, or distress or happiness.
Therefore Bhaktivinoda Öhäkura has sung that: "When I work very
difficult task for Kåñëa, that difficult task becomes very happiness for
me. That difficult task becomes very happiness for me." That is the
standard of happiness. In the material world, there is duality. In the
absolute world, there is simply happiness. There is nothing else. Just
like when Kåñëa is going to Mathurä, all the gopés become very, very
distressed, crying. But we cannot understand what is the happiness
of that distress. That we cannot understand from this material point
of view. That is greatest happiness. When the gopés were crying in
separation from Kåñëa, that is greater happiness than meeting
Kåñëa, than meeting Kåñëa. This is Kåñëa philosophy. That is now
beginning.
sukha-duùkhe same kåtvä
läbhäläbhau jayäjayau
tato yuddhäya yujyasva
naivaà päpam aväpsyasi SPL BG 2.36-37 LON 73
What is real victory and defeat?
In the Çrémad-Bhägavatam it is said, paräbhavas tävad abodha-jäto
yävan na jijïäsata ätma-tattvam. So long a man does not develop
consciousness to understand his self, ätma-tattvam, the truth of the
self, then whatever he's doing in ignorance, it is all defeat for his life.
This human life is meant for victorious, to become victorious over the
laws of material nature. Actually we are trying for that purpose. The
whole struggle is how to counteract the onslaught of material nature.
The whole activities are going on. But what is the ultimate victory?
The ultimate victory is how to conquer over birth, death, disease andold age.
That is the outcome, victory. SB 6.1.8 NY 71
Rävaëa was kidnapping Sétä devi, and Jaöäyu, the bird, he was going,
flying. Rävaëa knew how to fly without machine. He was very, very
materially powerful. So the Jaöäyu attacked him on the sky: "Who are
you? You are taking away Sétä. I shall fight you." So Rävaëa was very
powerful. He was defeated, Jaöäyu, but he fought. That is his service.
Never mind defeated. Similarly, we have to fight. Those who are
opposing Kåñëa consciousness movement, we have to fight with
them to our best capacity. Never mind if we are defeated. That is also
service. Kåñëa sees the service. Defeated or victorious, depend on
Kåñëa. But fighting must be there. Karmaëy evädhikäras te mä
phaleñu kadäcana. That is the meaning. You have to work for Kåñëa
sincerely, intelligently, and victory or defeat, it doesn't matter. Just
like Jaöäyu was defeated fighting with Rävaëa. His wings were cut
off. Rävaëa was very strong. And Lord Rämacandra, He did his last
funeral ceremonies because he was a devotee. This is the process,
not that we have to learn something extra. Whatever capacity we
have got, let us decide to render service to the Lord. It doesn't require
that you must be very rich or very beautiful, very bodily strong.
Nothing of the sort. Sa vai puàsäà paro dharmo yato bhaktir
adhokñaje ahaituky apratihatä [SB 1.2.6]. In any condition, your
devotional service should not be stopped. That should be the
principle, that we are not going to stop, any circumstance. And Kåñëa
is prepared even to accept a little flower, little water. Patraà puñpaà
phalaà toyaà [Bg. 9.26]. He doesn't say, "Give me very luxurious and
palatable dishes. Then I'll..." He'll be satisfied. No. The real necessity
is bhakti. Patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati.
This is real necessity—bhaktyä. Bhaktyä mäm abhijänäti yävän yaç
ca... [Bg. 18.55]. SB 7.9.9 MAYA 77
6.12.8
Manu to Dhruva: My dear boy Dhruva, please surrender unto the
Supreme Personality of Godhead, who is the ultimate goal of the
progress of the world. Everyone, including the demigods headed byLord
Brahmä, is working under His control, just as a bull, prompted by
a rope in its nose, is controlled by its owner. SB 4.11.27
Brahma to Priyavrata: My dear boy, all of us are bound by the Vedic
injunctions to the divisions of varëäçrama according to our qualities
xand work. These divisions are difficult to avoid because they are
scientifically arranged. We must therefore carry out our duties of
varëäçrama-dharma, like bulls obliged to move according to the
direction of a driver pulling on ropes knotted to their noses. 5.1.14
6.12.13
Prabhupäda: ten direction. Eight direction, corner, and northeast, east
-west, and up and down. So everywhere He is present. So Kåñëa has
got ten hands. So my father used to say, "When Kåñëa takes your
money or possession in ten hands, how you can protect it with two
hands? And when He give you in ten hands, how much you can take
in two hands?" (laughs) So in my case it has become practical.
Everything He has taken in ten hands, and now He is giving in ten
hands. (laughter) I am practically experiencing. My Guru Mahäräja
ordered me, "You do this." I was trying to save my business, my
family, with two hands, and Kåñëa took it in ten hands. And now, after
making me beggar, He is giving me, ten hands: "You take as much as
you like." Now I am thinking of my father's instruction. [break]
...ambition was that I become a great de... bhägavata. That was his...
He used to invite so many saintly persons, and he would pray, "Please
bless my son"—I was very pet son—"that he may become a devotee of
Rädhäräëé. Rädhäräëé may bless him." That was his only prayer. MW
MAYA 76
6.12.19
Because in this age everyone is a çüdra, kalau çüdra-sambhavaù...
There is no culture. There is no brahminical culture, kñatriya culture.
Therefore all together, they are simply çüdras. So this Kåñëa
consciousness movement is to raise the çüdras or less than that.
Mäà hi pärtha vyapäçritya ye 'pi syuù päpa-yonayaù. Plural number.Striyo
vaiçyäs tathä çüdräù. The päpa-yoni. It is.... Kåñëa says. But
everyone is open to come to Him. Everyone. It doesn't matter. And
there are less than that. Less than they are called caëòälas. They are
also mentioned in the Bhägavata. Kiräta-hüëändhra-pulinda-pulkaçä
äbhéra-çumbhä yavanäù khasädayaù [SB 2.4.18], ye 'nye ca päpäù.
Again, less than that. Yad-apäçrayäçrayäù çudhyanti. They can be
purified. They can be purified. Prabhaviñëave namaù.
The Lord Viñëu is so powerful that He can make anyone a purified
Vaiñëava. That is His special... It is not that because one is kiräta-
hüëändhra-pulinda-pulkaçä or päpa-yoni, he cannot be elevated. He
can be elevated. That is possible. Because guëa-karma-vibhägaçaù
[Bg. 4.13]. If you make him qualified like a brähmaëa and work like a
brähmaëa, then he can be elevated. That is Kåñëa consciousness
movement. We are trying to educate anyone. It doesn't matter.
Because kiräta-hüëändhra-pulinda-pulkaçä. Anyone, ye 'nye ca päpäù.
Anyone can be elevated.
So who will do that? Kåñëa says that "Anyone can be elevated." Mäà
hi pärtha vyapäçritya ye 'pi syuù päpa-yonayaù [Bg. 9.32]. So who will
do that? Therefore Caitanya Mahäprabhu has said.... Caitanya
Mahäprabhu is also Kåñëa. Now,
bhärata-bhümite haila manuñya-janma yära
janma särthaka kari' kara para-upakära
[Cc. Ädi 9.41]
Indian, this is the duty of the Indian, bhärata-bhümi. One who has
taken birth in the holy place of this Bhärata-varña, it is huge duty:
make his life perfect and do welfare activities for others. This is
India's business. This is Caitanya Mahäprabhu's order. SPL BG 4.14
BOM 74
Kåñëa says here, pravåttià ca nivåttià ca janä na vidur äsuräù [Bg.
16.7]. They do not... "Oh, what is that?'' They say, even the big, big
swamés will say, "Oh, what is there wrong? You can eat anything. It
doesn't matter. You can do anything. You simply give me fees, and I
give you some special mantra.'' These things are going on. So
because we want such cheaters... If I say, just like in our Society, ifyou had
been given the freedom, "Now, whatever you like you can do,''
millions of students would have come. But that is not possible. We
don't make any compromise like that, that "You can do whatever you
like. You can eat whatever you like.'' No. We don't restrict to the
ordinary man, but if one comes forward to become our student,
serious student, then he must follow this pravåtti-nirvåtti. Otherwise
he remains asura. What we have to make an asura a deva. That is our
process. Kåñëa consciousness means that it is not that if a man is
born in an asura family he cannot be deva. No. He can be deva.
Kåñëa says, mäà hi pärtha vyapäçritya ye 'pi syuù päpa-yonayaù [Bg.
9.32]. Päpa-yonayaù means asura-yonayaù, or lower than asura-
yonayaù. Striyo vaiçyäs tathä çüdräs te 'pi yänti paräà gatim.
Everyone has got a chance.
So this Kåñëa consciousness movement is giving chance to everyone
to become devatä. It is so nice movement. Because without
becoming devatä he'll be entangled. He'll be entangled. He'll have to.
He has to continue this four process of birth, death, disease, and old
age. That he has to. Therefore Kåñëa says that daivé sampad
vimokñäya. If you want to get rid of this troublesome material
existence, threefold miserable condition of material existence, then
you have to develop daivé sampat. That can be developed. It is not
that stereotype, one who is condemned, he cannot be raised. No.
Anyone can be raised. Just like Caitanya Mahäprabhu accepted Jagäi
and Mädhäi. They fell down. They're born..., they are born in
brähmaëa family, nice family, but due to bad association they
became drunkard, they became woman-hunters, meat-eating,
gambling, so many, all these good qualities. At the present moment,
in the human society, without these they are not civilized. They must
have a club. What is this club? I have seen in Germany. Just like we
have got, after few steps, a (Sanskrit?), similarly, in Hamburg I have
seen, a few steps after there is a small club. What is the business of
the club? The business of club that a young woman should be there,
and there should be wine and cards for playing gambling. And
whenever they get holiday, they, you won't find him at home. He has
immediately gone to the club. You see? So these things... Not only
inGermany. About, say, thirty years ago, one of my Godbrothers went to
England, and Lord Zetland, he said that "Whether, Swamiji, you can
make us brähmaëa?'' So he proposed these four things: "Yes. We can
make you brähmaëa, provided you give up these bad habits.'' "What is
that?'' "No illicit sex, no meat-eating, no gambling, no intoxication.'' He
said, "It is impossible. This is our life!'' You see. SPL BG 16.5 CAL 72
6.12.22
The two brothers, Säkara Mallika and Dabira Khäsa, very humbly
submitted that due to their abominable activities they were now
bound by the neck and hands and had been thrown into a ditch filled
with abominable, stoollike objects of material sense enjoyment.
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has explained ku-viñaya
garta as follows: “Because of the activities of the senses, we become
subjected to many sense gratificatory processes and are thus
entangled by the laws of material nature. This entanglement is called
viñaya. When the sense gratificatory processes are executed by pious
activity, they are called su-viñaya. The word su means ‘good,’ and
viñaya means ‘sense objects.’ When the sense gratificatory activities
are performed under sinful conditions, they are called ku-viñaya, bad
sense enjoyment. In either case, either ku-viñaya or su-viñaya, these
are material activities. As such, they are compared to stool. In other
words, such things are to be avoided. To become free from su-viñaya
and ku-viñaya, one must engage himself in the transcendental loving
service of Kåñëa, the Supreme Personality of Godhead. The activities
of devotional service are free from the contamination of material
qualities. Therefore, to be free from the reactions of su-viñaya and ku-
viñaya, one must take to Kåñëa consciousness. In that way, one will
save himself from contamination.” In this connection, Çréla
Narottama däsa Öhäkura has sung:
karma-käëòa, jïäna-käëòa, kevala viñera bhäëòa
amåta baliyä yeba khäya
nänä yoni sadä phire, kadarya bhakñaëa kare
tära janma adhaù-päte yäyaSu-viñaya and ku-viñaya both fall under the
category of karma-käëòa.
There is another käëòa (platform of activity), called jïäna-käëòa, or
philosophical speculation about the effects of ku-viñaya and su-
viñaya with the intention to find out the means of deliverance from
material entanglement. On the platform of jïäna-käëòa, one may give
up the objects of ku-viñaya and su-viñaya. But that is not the
perfection of life. Perfection is transcendental to both jïäna-käëòa
and karma-käëòa; it is on the platform of devotional service. If we do
not take to devotional service in Kåñëa consciousness, we have to
remain within this material world and endure the repetition of birth
and death due to the effects of jïäna-käëòa and karma-käëòa.
Therefore Narottama däsa Öhäkura says:
nänä yoni sadä phire, kadarya bhakñaëa kare
tära janma adhaù-päte yäya
“One travels throughout various species of life and eats all kinds of
nonsense. Thus he spoils his existence.” A man in material existence
and attached to ku-viñaya or su-viñaya is in the same position as that
of a worm in stool. After all, whether it be moist or dry, stool is stool.
Similarly, material activities may be either pious or impious, but
because they are all material, they are compared to stool. Worms
cannot get out of stool by their own endeavor; similarly, those who
are overly attached to material existence cannot get out of
materialism and suddenly become Kåñëa conscious. Attachment is
there. As explained by Prahläda Mahäräja in Çrémad-Bhägavatam
(7.5.30):
matir na kåñëe parataù svato vä
mitho ‘bhipadyeta gåha-vratänäm
adänta-gobhir viçatäà tamisraà
punaù-punaç-carvita-carvaëänäm
“Those who have made up their minds to remain in this material
world and enjoy sense gratification cannot become Kåñëa conscious.
Because of their attachment to material activity, they cannot attain
liberation, either by the instructions of superior persons or by their
own endeavor or by passing resolutions in big conferences. Because
their senses are uncontrolled, they gradually descend to the darkestregions of
material existence to repeat the same process of birth and death in desirable
or undesirable species of life.” Madhya 1.198
kaivalyaà narakäyate tri-daça-pür äkäça-puñpäyate durdäntendriya-käla-
sarpa-paöalé protkhäta-daàñöräyate viçvaà pürëa-sukhäyate vidhi-
mahendrädiç ca kéöäyate yat käruëya-kaöäkña-vaibhavavatäà taà gauram
eva stumaù (Caitanya-candrämåta 5) Çré Caitanya Mahäprabhu has
perfectly enunciated and broadcast the process of bhakti-yoga.
Consequently, for one who has taken shelter at the lotus feet of Çré Caitanya
Mahäprabhu, the highest perfection of the Mäyävädés, kaivalya, or
becoming one with the Supreme, is considered hellish, to say nothing of the
karmés' aspiration to be promoted to the heavenly planets. Devotees
consider such goals to be worthless phantasmagoria. There are also yogés,
who try to control their senses, but they can never succeed without coming
to the stage of devotional service. The senses are compared to poisonous
snakes, but the senses of a bhakta engaged in the service of the Lord are like
snakes with their poisonous fangs removed. The yogé tries to suppress his
senses, but even great mystics like Viçvämitra fail in the attempt. SB 5.17.3
What is the ocean of nectar? The real ocean of mercy is Krsna and it is the
duty of the spiritual master to tell his disciple to come to the ocean and be
happy. The spiritual master's duty is to lead the disciple to this ocean. I am
trying my best and if you try to follow surely you will benefit. Bhaktivinode
Thakura has sung, "Krsna sei tomara, krsna dite para, tomara sakati ache.
Ami ta'kangala, krsna krsna boli, dhai tava pache pache." "Krsna is yours
and you have the power to give Him to anyone you wish. I am poor and
wretched and running behind you shouting Krsna, Krsna!" Krsna is
unlimited, no one can catch Him, but if someone follows the parampara, he
agrees to be captured.

6.12.23
Çré Çukadeva Gosvämé said: Våträsura and King Indra spoke about
devotional service even on the battlefield, and then as a matter of
duty they again began fighting. My dear King, both of them were great
fighters and were equally powerful.
BJD-- Vsura has spoken and Indra has replied and now they will fight
again.
6.12.24
O Mahäräja Parékñit, Våträsura, who was completely able to subdue
his enemy, took his iron club, whirled it around, aimed it at Indra and
then threw it at him with his left hand.
6.12.25
With his thunderbolt named Çataparvan, Indra simultaneously cut to
pieces Våträsura's club and his remaining hand.
6.12.26
Våträsura, bleeding profusely, his two arms cut off at their roots,
looked very beautiful, like a flying mountain whose wings have been
cut to pieces by Indra.
PURPORT
It appears from the statement of this verse that sometimes there are
flying mountains and that their wings are cut by the thunderbolt ofIndra.
Våträsura's huge body resembled such a mountain.
6.12.27-29
Våträsura was very powerful in physical strength and influence. He
placed his lower jaw on the ground and his upper jaw in the sky. His
mouth became very deep, like the sky itself, and his tongue
resembled a large serpent. With his fearful, deathlike teeth, he
seemed to be trying to devour the entire universe. Thus assuming a
gigantic body, the great demon Våträsura shook even the mountains
and began crushing the surface of the earth with his legs, as if he
were the Himalayas walking about. He came before Indra and
swallowed him and Airävata, his carrier, just as a big python might
swallow an elephant.
6.12.30
When the demigods, along with Brahmä, other prajäpatis and other
great saintly persons, saw that Indra had been swallowed by the
demon, they became very morose. "Alas," they lamented. "What a
calamity ! What a calamity !"
6.12.31
The protective armor of Näräyaëa, which Indra possessed, was
identical with Näräyaëa Himself, the Supreme Personality of
Godhead. Protected by that armor and by his own mystic power, King
Indra, although swallowed by Våträsura, did not die within the
demon's belly.
6.12.32
With his thunderbolt, King Indra, who was also extremely powerful,
pierced through Våträsura's abdomen and came out. Indra, the killer
of the demon Bala, then immediately cut off Våträsura's head, which
was as high as the peak of a mountain.
6.12.33Although the thunderbolt revolved around Våträsura's neck with
great speed, separating his head from his body took one complete year—
360 days, the time in which the sun, moon and other luminaries complete a
northern and southern journey. Then, at the suitable time for Våträsura to be
killed, his head fell to the ground.
6.12.34 When Våträsura was killed, the Gandharvas and Siddhas in the
heavenly planets beat kettledrums in jubilation. With Vedic hymns they
celebrated the prowess of Indra, the killer of Våträsura, praising Indra and
showering flowers upon him with great pleasure.
6.12.35 O King Parékñit, subduer of enemies, the living spark then came
forth from Våträsura's body and returned home, back to Godhead. While all
the demigods looked on, he entered the transcendental world to become an
associate of Lord Saìkarñaëa.
See purport, whole: Çréla Viçvanätha Cakravarté Öhäkura explains that
Indra, not Våträsura, was actually killed. He says that when Våträsura
swallowed King Indra and his carrier, the elephant, he thought, "Now I have
killed Indra, and therefore there is no more need of fighting. Now let me
return home, back to Godhead." Thus he stopped all his bodily activities and
became situated in trance. Taking advantage of the silence of Våträsura's
body, Indra pierced the demon's abdomen, and because of Våträsura's trance,
Indra was able to come out. Now, Våträsura was in yoga-samadhi, and
therefore although King Indra wanted to cut his throat, the demon's neck was
so stiff that Indra's thunderbolt took 360 days to cut it to pieces. Actually it
was the body left by Våträsura that was cut to pieces by Indra; Våträsura
himself was not killed. In his original consciousness, Våträsura returned
home, back to Godhead, to become an associate of Lord Saìkarñaëa. Here
the word alokam means the transcendental world, Vaikuëöhaloka, where
Saìkarñaëa eternally resides.

Notes 6.13
BJD—Introd: 6th canto is interesting and unique. Posanam - Ajamila
reviews Aj pastime and how he was protected by the Lord in His form of the
Holy Name. Then next pastime is Daksa - reviews Daksa story Narada saved
Daksa by his desire that he be saved. Next story is Indra - Indra is often used
to show the difficulties that come when one keeps some selfish desires in
one’s heart. Vsura saved Indra by preaching to him, Vsura was a greater
devotee than Indra. So later we will hear how the ds of Vsura was protected
from his last life. This is all that can be protected. We may have so many
measures to protect body but in the end they fail as the body is bound to die.
The mind cannot be protected because it is bound up by false ego and
duality. Preaches about the fickle madness of the mind. The mind’s mission
is to keep alive the false ego. To keep us in the material world. So the real
protection on the mind level is to dissolve the false ego designations. Real
protection and holding onto something substantial can only happen on the sp
platform.
Indra had service to do. He had to rule the heavenly planets and
subdue the demons. Sakama devotees - demigods. He got sinful reactions in
pursuance of his service - first he killed Visvarupa and then killed Vsura.
Indra’s false ego selfish desires caused him to get reactions - not pds. Weeds
can grow when we do things in self interest.
6.13.1 Çré Çukadeva Gosvämé said: O King Parékñit, who are so charitably
disposed, when Våträsura was killed, all the presiding deities and everyone
else in the three planetary systems was immediately pleased and free from
trouble—everyone, that is, except Indra.
6.13.2 All the demigods and sages went home without speaking to Indra.
Only Indra did not go home.BJD-- It is interesting that he was doing his
service yet was getting
sinful reactions.
6.13.3
MP: When he killed Våträsura, all the demigods were extremely
happy. Why, then, was Indra himself unhappy?
See purport, paras 2, 3: Herein it is clearly indicated that a person who
is not at all demoniac, such as Prahläda Mahäräja and Bali Mahäräja,
may outwardly be a demon or be born in a family of demons.
Therefore in terms of real culture one should not be considered a
demigod or demon simply according to birth. In his dealings while
fighting with Indra, Våträsura proved himself a great devotee of the
Supreme Personality of Godhead. Furthermore, as soon as he
finished fighting with Indra and was apparently killed, Våträsura was
transferred to Vaikuëöhaloka to become an associate of Saìkarñaëa.
Indra knew this, and therefore he was morose at having killed such a
demon, who was actually a Vaiñëava or brähmaëa.
A Vaiñëava is already a brähmaëa, although a brähmaëa may not be a
Vaiñëava. The Padma Puräëa says:
ñaö-karma-nipuëo vipro
mantra-tantra-viçäradaù
avaiñëavo gurur na syäd
vaiñëavaù çva-paco guruù
One may be a brähmaëa in terms of his culture and family and may
be expert in Vedic knowledge (mantra-tantra-viçäradaù), but if he is
not a Vaiñëava, he cannot be a guru. This means that an expert
brähmaëa may not be a Vaiñëava, but a Vaiñëava is already a
brähmaëa. A millionaire may very easily possess hundreds and
thousands of dollars, but a person with hundreds and thousands of
dollars is not necessarily a millionaire. Våträsura was a perfect
Vaiñëava, and therefore he was also a brähmaëa.
More quotes?BG 4.13, 9.32.
When Mahäräja Ambaréña thus prayed that the Sudarçana cakra be
merciful, the Sudarçana cakra, being appeased, refrained from killing
Durväsä Muni, who thus achieved the Sudarçana cakra's mercy.
Durväsä Muni thus learned to give up the nasty idea of considering a
Vaiñëava an ordinary person (vaiñëave jäti-buddhi). Mahäräja
Ambaréña belonged to the kñatriya group, and therefore Durväsä
Muni considered him lower than the brähmaëas and wanted to
exercise brahminical power against him. By this incident, everyone
should learn how to stop mischievous ideas of neglecting Vaiñëavas.
SB 9.5 summary
So when it is creation by the Supreme Lord, it is not that the
brähmaëas are to be found only in India. That is another wrong
conclusion. Because brähmaëas means representation of the quality
of goodness. Anywhere you find the quality of goodness, that is
brahmanism. So these American, European boys, when they have
developed their quality of goodness, Kåñëa consciousness, they are
brähmaëas. If they are considered as mlecchas and yavanas, that is
närakéya-buddhi, hellish consideration. Vaiñëave jäti-buddhiù. If
anyone considers a Vaiñëava, a devotee of the Lord, in the
categorical estimation of birth, then that is hellish consideration. SPL
SB 6.1.41-42 SUR 70
vaisnave jati-buddhi, and if you think a Vaiñëava, "He is American
Vaiñëava. He is Indian Vaiñëava," jäti-buddhi näraké—you become
näraké immediately. These are the descriptions. SPL SB 7.12.6 BOM
76
Letter from Yasodanandana to SP: We were called one day by one
Madhva sannyasi and had a 2 hours long discussion with him and his
leading pundit about Vaishnava jati buddhi and caste. They
maintained that only born brahmins could take Vaishnava diksha but
we defeated them before a group of 100 of their disciples and thepublic took
our side. We want to publish a pamphlet containing all the
slokas and arguments...."
"The devotee is great and the nondevotee is downtrodden. And in the
matter of devotional service of Krishna, there is no concern of caste
and creed. Krsna also says, mam hi partha vyapasritya ye'pi syuh
papa-yonayah. Even the papa-yonayah, if he takes to devotional
service, he also goes back to Home, Back-to-Godhead. This
conception of caste on the basis of birthright has killed Vedic culture.
Also in the Çrémad-Bhägavatam it is said: yasya yallaksanam
proktam puso varnabhivyanjakam, yadanyatrapi drsyeta tat tenaiva
vinirdiset 7.11.35. SP Letter
BJd-- Indra knew he had killed a great soul and was morose and had
to suffer reactions too.
They hadn’t yet done the asvamedhayajna but the sages glorified the
Holy Name.
Read verses 4-9.
6.13.4
When all the demigods came to ask Indra to kill Vrt, Indra, however,
being afraid of killing a brähmaëa, declined their request.
6.13.5
King Indra replied: When I killed Viçvarüpa, I received extensive sinful
reactions, but I was favored by the women, land, trees and water, and
therefore I was able to divide the sin among them. But now if I kill
Våträsura, another brähmaëa, how shall I free myself from the sinful
reactions?
6.13.6
Çré Çukadeva Gosvämé said: Hearing this, the great sages replied to
King Indra, "O King of heaven, all good fortune unto you. Do not fear.
We shall perform an açvamedha sacrifice to release you from any sin
you may accrue by killing the brähmaëa."6.13.7
The åñis continued: O King Indra, by performing an açvamedha
sacrifice and thereby pleasing the Supreme Personality of Godhead,
who is the Supersoul, Lord Näräyaëa, the supreme controller, one can
be relieved even of the sinful reactions for killing the entire world, not
to speak of killing a demon like Våträsura.
6.13.8-9
All sinful persons can be released by chanting the HN. But you are a
devotee, and we shall help you by performing the great horse
sacrifice. If you please Lord Näräyaëa in that way, why should you be
afraid? You will be freed even if you kill the entire universe, including
the brähmaëas, not to speak of killing a disturbing demon like
Våträsura.
Is this Nama aparadha?
See purport, para 1: It is said in the Båhad-viñëu Puräëa:
nämno hi yävaté çaktiù
päpa-nirharaëe hareù
tävat kartuà na çaknoti
pätakaà pätaké naraù
Also, in the Prema-vivarta by Jagadänanda Paëòita it is said:
eka kåñëa-näme päpéra yata päpa-kñaya
bahu janme sei päpé karite näraya
This means that by once chanting the holy name of the Lord, one can
be freed from the reactions of more sins that he can even imagine
performing. The holy name is so spiritually potent that simply by
chanting the holy name one can be freed from the reactions to all
sinful activities. What, then, is to be said of those who chant the holy
name regularly or worship the Deity regularly? For such purified
devotees, freedom from sinful reaction is certainly assured. This
does not mean, however, that one should intentionally commit sinful
acts and think himself free from the reactions because he is chantingthe holy
name. Such a mentality is a most abominable offense at the
lotus feet of the holy name. Nämno baläd yasya hi päpa-buddhiù: the
Lord's holy name certainly has the potency to neutralize all sinful
activities, but if one repeatedly and intentionally commits sins while
chanting the holy name, he is most condemned.
Notes: yes, this is Nama aparadha.
What constitutes Nama aparadha (Seventh offense)? Repeatedly and
intentionally committing sins while chanting, purposefully devised
atonement.
See purport, last para: Herein the sages encourage King Indra to kill
Våträsura even at the risk of brahma-hatyä, the killing of a brähmaëa,
and they guarantee to release him from sinful reactions by
performing an açvamedha-yajïa. Such purposefully devised
atonement, however, cannot relieve the performer of sinful acts. This
will be seen from the following verse.
How to prevent committing this offense?
This mentality of committing sins willfully on the strength of
devotional service is called nämno baläd yasya hi päpa-buddhiù, and
it is the greatest offense in the discharge of devotional service.
Hearing, therefore, is essential in order to keep oneself strictly on
guard against such pitfalls of sins. SB 2.4.15p
if somebody thinks that "I shall go on committing sinful activity and
chant Hare Kåñëa mantra so it will be adjusted, neutralized, this is the
most sinful activity, nämno balät, by the strength of chanting,
committing sin. So similarly on the strength of Bhagavad-gétä, if one
wants to prove his foolish philosophy, that is a great offense. That's a
great offense. Therefore Bhagavad-gétä cannot be interpreted by
foolish commentators. It must be studied through the paramparä
system, äcärya upäsanam. SPL BG 2.33-35 LON 736.13.10
Çré Çukadeva Gosvämé said: Encouraged by the words of the sages,
Indra killed Våträsura, and when he was killed the sinful reaction for
killing a brähmaëa [brahma-hatyä] certainly took shelter of Indra.
See purport, whole: After killing Våträsura, Indra could not surpass
the brahma-hatyä, the sinful reactions for killing a brähmaëa.
Formerly he had killed one brähmaëa, Viçvarüpa, out of
circumstantial anger, but this time, following the advice of the sages,
he killed another brähmaëa purposely. Therefore the sinful reaction
was greater than before. Indra could not be relieved from the reaction
simply by performing sacrifices for atonement. He had to undergo a
severe series of sinful reactions, and when he was freed by such
suffering, the brähmaëas allowed him to perform the horse sacrifice.
The planned execution of sinful deeds on the strength of chanting the
holy name of the Lord or undergoing präyaçcitta, atonement, cannot
give relief to anyone, even to Indra or Nahuña. Nahuña was officiating
for Indra while Indra, absent from heaven, was going here and there
to gain release from his sinful reactions.
BJD-- Killed Vsura on purpose - therefore he was more guilty than he
had been for killing Vrupa. Aj was not guilty did not sin on the
strength of the Holy Name.
Jagai and Madhai were sinners but they did not critisize devotees.
These 2 offenses are the greatest offenses against the Holy Name.
Was Ajamila’s chanting nama aparadha?
Ajämila's chanting was inoffensive because he did not chant the
name of Näräyaëa with the purpose of counteracting his sins. He did
not know that he was addicted to sinful actions, nor did he know that
his chanting of the name of Näräyaëa was neutralizing them. Thus he
did not commit a näma-aparädha, and his repeated chanting of the
holy name of Näräyaëa while calling his son may be called pure
chanting. Because of this pure chanting, Ajämila unconsciously
accumulated the results of bhakti. Indeed, even his first utterance ofthe holy
name was sufficient to nullify all the sinful reactions of his
life. To cite a logical example, a fig tree does not immediately yield
fruits, but in time the fruits are available. Similarly, Ajämila's
devotional service grew little by little, and therefore although he
committed very sinful acts, the reactions did not affect him. In the
çästras it is said that if one chants the holy name of the Lord even
once, the reactions of past, present or future sinful life do not affect
him. To give another example, if one extracts the poison fangs of a
serpent, this saves the serpent's future victims from poisonous
effects, even if the serpent bites repeatedly. Similarly, if a devotee
chants the holy name even once inoffensively, this protects him
eternally. He need only wait for the results of the chanting to mature
in due course of time. SB 6.2.49
6.13.11
Following the advice of the demigods, Indra killed Våträsura, and he
suffered because of this sinful killing. Although the other demigods
were happy, he could not derive happiness from the killing of
Våträsura. Indra's other good qualities, such as tolerance and
opulence, could not help him in his grief.
See purport, whole: One cannot be happy by committing sinful acts,
even if one is endowed with material opulence. Indra found this to be
true. People began to blaspheme him, saying, "This person has killed
a brähmaëa for the sake of enjoying heavenly material happiness."
Therefore in spite of being King of heaven and enjoying material
opulence, Indra was always unhappy because of the accusations of
the populace.
Notes: We heard of all the punishments awaiting people in the hellish
planets. BG: results of the modes: goodness—happiness; passion
distress; ignorance—madness, delusion, sleep.
Read verses 12-15.
6.13.12-13Indra saw personified sinful reaction chasing him, appearing like
a
caëòäla woman, a woman of the lowest class. She seemed very old,
and all the limbs of her body trembled. Because she was afflicted
with tuberculosis, her body and garments were covered with blood.
Breathing an unbearable fishy odor that polluted the entire street, she
called to Indra, "Wait! Wait!"
6.13.14
O King, Indra first fled to the sky, but there also he saw the woman of
personified sin chasing him. This witch followed him wherever he
went. At last he very quickly went to the northeast and entered the
Mänasa-sarovara Lake.
6.13.15
Always thinking of how he could be relieved from the sinful reaction
for killing a brähmaëa, King Indra, invisible to everyone, lived in the
lake for one thousand years in the subtle fibers of the stem of a lotus.
The fire-god used to bring him his share of all yajïas, but because the
fire-god was afraid to enter the water, Indra was practically starving.
See Mahabharata.
6.13.16
As long as King Indra lived in the water, wrapped in the stem of the
lotus, Nahuña was equipped with the ability to rule the heavenly
kingdom, due to his knowledge, austerity and mystic power. Nahuña,
however, blinded and maddened by power and opulence, made
undesirable proposals to Indra's wife with a desire to enjoy her. Thus
Nahuña was cursed by a brähmaëa and later became a snake.
See Mahabharata. Saci came to meet Indra and he instructed her to
tell Nahusa to come to see her in a palanquin carried by the great
sages. He insulted them and they cursed him to become a snake.See
Mahabharata where Yudhisthira meets Nahusa and frees Bhima
by answering his questions. Nahusa also gets free.
BJD--16 Indra was almost starving for 1000 yrs. Fire god did not like
the water.
Reads v 16 In Mahabharata M Yudhistira meets the snake that
Nahusa became. There is an exchange of questions between Yud
and Nahusa and it is said that in kali yuga there are no brahmanas.
Nahuña became puffed up when he temporarily assumed the post of
Indra. When out of pride Nahuña ordered some brähmaëas to carry
him in a palanquin to an illicit meeting with Lord Indra's chaste wife,
Çacé, the brähmaëas made him fall down from his position and
become an old man. SB 10.73.20p
Read verses 17-23.

SPL 6.13
6.13.3 When Mahäräja Ambaréña thus prayed that the Sudarçana cakra be
merciful, the Sudarçana cakra, being appeased, refrained from killing
Durväsä Muni, who thus achieved the Sudarçana cakra's mercy. Durväsä
Muni thus learned to give up the nasty idea of considering a Vaiñëava an
ordinary person (vaiñëave jäti-buddhi). Mahäräja Ambaréña belonged to the
kñatriya group, and therefore Durväsä Muni considered him lower than the
brähmaëas and wanted to exercise brahminical power against him. By this
incident, everyone should learn how to stop mischievous ideas of neglecting
Vaiñëavas. SB 9.5 summary
So when it is creation by the Supreme Lord, it is not that the brähmaëas are
to be found only in India. That is another wrong conclusion. Because
brähmaëas means representation of the quality of goodness. Anywhere you
find the quality of goodness, that is brahmanism. So these American,
European boys, when they have developed their quality of goodness, Kåñëa
consciousness, they are brähmaëas. If they are considered as mlecchas and
yavanas, that is närakéya-buddhi, hellish consideration. Vaiñëave jäti-
buddhiù. If anyone considers a Vaiñëava, a devotee of the Lord, in the
categorical estimation of birth, then that is hellish consideration. SPL SB
6.1.41-42 SUR 70
vaisnave jati-buddhi, and if you think a Vaiñëava, "He is American
Vaiñëava. He is Indian Vaiñëava," jäti-buddhi näraké—you become näraké
immediately. These are the descriptions. SPL SB 7.12.6 BOM 76
Letter from Yasodanandana to SP: We were called one day by one Madhva
sannyasi and had a 2 hours long discussion with him and his leading pundit
about Vaishnava jati buddhi and caste. They maintained that only born
brahmins could take Vaishnava diksha butwe defeated them before a group
of 100 of their disciples and the
public took our side. We want to publish a pamphlet containing all the
slokas and arguments...."
"The devotee is great and the nondevotee is downtrodden. And in the
matter of devotional service of Krishna, there is no concern of caste
and creed. Krsna also says, mam hi partha vyapasritya ye'pi syuh
papa-yonayah. Even the papa-yonayah, if he takes to devotional
service, he also goes back to Home, Back-to-Godhead. This
conception of caste on the basis of birthright has killed Vedic culture.
Also in the Çrémad-Bhägavatam it is said: yasya yallaksanam
proktam puso varnabhivyanjakam, yadanyatrapi drsyeta tat tenaiva
vinirdiset 7.11.35. SP Letter
6.13.8-9
This mentality of committing sins willfully on the strength of
devotional service…SB 2.4.15p
This mentality of committing sins willfully on the strength of
devotional service is called nämno baläd yasya hi päpa-buddhiù, and
it is the greatest offense in the discharge of devotional service.
Hearing, therefore, is essential in order to keep oneself strictly on
guard against such pitfalls of sins. SB 2.4.15p
if somebody thinks that "I shall go on committing sinful activity and
chant Hare Kåñëa mantra so it will be adjusted, neutralized, this is the
most sinful activity, nämno balät, by the strength of chanting,
committing sin. So similarly on the strength of Bhagavad-gétä, if one
wants to prove his foolish philosophy, that is a great offense. That's a
great offense. Therefore Bhagavad-gétä cannot be interpreted by
foolish commentators. It must be studied through the paramparä
system, äcärya upäsanam. SPL BG 2.33-35 LON 73
6.13.10Ajämila's chanting was inoffensive because he did not chant the
name of Näräyaëa with the purpose of counteracting his sins. He did not
know that he was addicted to sinful actions, nor did he know that his
chanting of the name of Näräyaëa was neutralizing them. Thus he did not
commit a näma-aparädha, and his repeated chanting of the holy name of
Näräyaëa while calling his son may be called pure chanting. Because of this
pure chanting, Ajämila unconsciously accumulated the results of bhakti.
Indeed, even his first utterance of the holy name was sufficient to nullify all
the sinful reactions of his life. To cite a logical example, a fig tree does not
immediately yield fruits, but in time the fruits are available. Similarly,
Ajämila's devotional service grew little by little, and therefore although he
committed very sinful acts, the reactions did not affect him. In the çästras it
is said that if one chants the holy name of the Lord even once, the reactions
of past, present or future sinful life do not affect him. To give another
example, if one extracts the poison fangs of a serpent, this saves the serpent's
future victims from poisonous effects, even if the serpent bites repeatedly.
Similarly, if a devotee chants the holy name even once inoffensively, this
protects him eternally. He need only wait for the results of the chanting to
mature in due course of time. SB 6.2.49
6.13.16 Nahuña became puffed up when he temporarily assumed the post of
Indra. When out of pride Nahuña ordered some brähmaëas to carry him in a
palanquin to an illicit meeting with Lord Indra's chaste wife, Çacé, the
brähmaëas made him fall down from his position and become an old man.
SB 10.73.20 प

6.13.17
Indra's sins were diminished by the influence of Rudra, the demigod
of all directions. Because Indra was protected by the goddess of
fortune, Lord Viñëu's wife, who resides in the lotus clusters of
Mänasa-sarovara Lake, Indra's sins could not affect him. Indra was
ultimately relieved of all the reactions of his sinful deeds by strictly
worshiping Lord Viñëu. Then he was called back to the heavenly
planets by the brähmaëas and reinstated in his position.
6.13.18
O King, when Lord Indra reached the heavenly planets, the saintly
brähmaëas approached him and properly initiated him into a horse
sacrifice [açvamedha-yajïa] meant to please the Supreme Lord.
6.13.19-20
The horse sacrifice performed by the saintly brähmaëas relieved
Indra of the reactions to all his sins because he worshiped the
Supreme Personality of Godhead in that sacrifice. O King, although he
had committed a gravely sinful act, it was nullified at once by thatsacrifice,
just as fog is vanquished by the brilliant sunrise.
6.13.21 King Indra was favored by Maréci and the other great sages. They
performed the sacrifice just according to the rules and regulations,
worshiping the Supreme Personality of Godhead, the Supersoul, the original
person. Thus Indra regained his exalted position and was again honored by
everyone.
6.13.22-23 In this very great narrative there is glorification of the Supreme
Personality of Godhead, Näräyaëa, there are statements about the
exaltedness of devotional service, there are descriptions of devotees like
Indra and Våträsura, and there are statements about King Indra's release
from sinful life and about his victory in fighting the demons. By
understanding this incident, one is relieved of all sinful reactions. Therefore
the learned are always advised to read this narration. If one does so, one will
become expert in the activities of the senses, his opulence will increase, and
his reputation will become widespread. One will also be relieved of all sinful
reactions, he will conquer all his enemies, and the duration of his life will
increase. Because this narration is auspicious in all respects, learned scholars
regularly hear and repeat it on every festival day.
Notes: this benediction gives something for everyone.

Notes 6.14
BJD—Introd: Vsura was a great devotee and therefore was detached. The
greatest attachment is the body as us. SP said that the intox of thinking
oneself the body and trying to enjoy on that basis, is the greatest intox -
other intox is only salt and pepper. The intox of the bodily concept is so all
pervading. But Vsura was not bewildered by bodily identification. Wanted
to be killed by Indra - separate me from this body. How come Vsura was a
great devotee yet in a demon body? What
had he done to deserve this birth. Reads v 1 - 8 Passion and ig cause sinful
life and a downward spiral into more and more ig and pass and sin. Talking
about how many living entities there are and how few are human and how
few of them are interested in sp life etc is similar to what LCMP talked
about in the CC when speaking to Rupa Goswami
6.14.1 King Parékñit inquired from Çukadeva Gosvämé: O learned
brähmaëa, demons are generally sinful, being obsessed with the modes of
passion and ignorance. How, then, could Våträsura have attained such
exalted love for the Supreme Personality of Godhead, Näräyaëa?
Notes: This question could also relate to us. How could such degraded
people become devotees?
Look up: demoniac qualities in BG.
6.14.2 Demigods situated in the mode of goodness and great saints cleansed
of the dirt of material enjoyment hardly ever render pure devotional service
at the lotus feet of Mukunda. [Therefore how could Våträsura have become
such a great devotee?]6.14.3
In this material world there are as many living entities as atoms.
Among these living entities, a very few are human beings, and among
them, few are interested in following religious principles.
6.14.4
präyo mumukñavas teñäà
kecanaiva dvijottama
mumukñüëäà sahasreñu
kaçcin mucyeta sidhyati
O best of the brähmaëas, Çukadeva Gosvämé, out of many persons
who follow religious principles, only a few desire liberation from the
material world. Among many thousands who desire liberation, one
may actually achieve liberation, giving up material attachment to
society, friendship, love, country, home, wife and children. And among
many thousands of such liberated persons, one who can understand
the true meaning of liberation is very rare.
Notes: Brahmacary, grhastha, vanaprastha, sannyasa.
See purport, whole: There are four classes of men, namely karmés,
jïänés, yogés and bhaktas. This statement pertains especially to
karmés and jïänés. A karmé tries to he happy within this material
world by changing from one body to another. His objective is bodily
comfort, either in this planet or in another. When such a person
becomes a jïäné, however, be aspires for liberation from material
bondage. Among many such persons who aspire for liberation, one
may actually be liberated during his life. Such a person gives up his
attachment for society, friendship, love, country, family, wife and
children. Among many such persons, who are in the vänaprastha
stage, one may understand the value of becoming a sannyäsé,
completely accepting the renounced order of life.
Notes: Is SP equating vanaprastha with liberation in this life or
sannyasa? Read last three sentences again.6.14.5
muktänäm api siddhänäà
näräyaëa-paräyaëaù
su-durlabhaù praçäntätmä
koöiñv api mahä-mune
O great sage, among many millions who are liberated and perfect in
knowledge of liberation, one may be a devotee of Lord Näräyaëa, or
Kåñëa. Such devotees, who are fully peaceful, are extremely rare.
See purport, paras 1-3: Çréla Viçvanätha Cakravarté Öhäkura gives
the following purport to this verse. Simply desiring mukti, or
liberation, is insufficient; one must become factually liberated. When
one understands the futility of the materialistic way of life, one
becomes advanced in knowledge, and therefore he situates himself
in the vänaprastha order, unattached to family, wife and children. One
should then further progress to the platform of sannyäsa, the actual
renounced order, never to fall again and be afflicted by materialistic
life. Even though one desires to be liberated, this does not mean he is
liberated. Only rarely is someone liberated. Indeed, although many
men take sannyäsa to become liberated, because of their
imperfections they again become attached to women, material
activities, social welfare work and so on.
Jïänés, yogés and karmés devoid of devotional service are called
offenders. Çré Caitanya Mahäprabhu says, mäyävädé kåñëe
aparädhé: one who thinks that everything is mäyä instead of thinking
that everything is Kåñëa is called an aparädhé, or offender. Although
the Mäyävädés, impersonalists, are offenders at the lotus feet of
Kåñëa, they may nonetheless be counted among the siddhas, those
who have realized the self. They may be considered nearer to
spiritual perfection because at least they have realized what spiritual
life is. If such a person becomes näräyaëa-paräyaëa, a devotee of
Lord Näräyaëa, he is better than a jévan-mukta, one who is liberated
or perfect. This requires higher intelligence.Notes: SP is saying that a
devotee is higher than jivan mukta.
There are two kinds of jïänés. One is inclined to devotional service
and the other to impersonal realization. Impersonalists generally
undergo great endeavor for no tangible benefit, and therefore it is
said that they are husking paddy that has no grain (sthüla-
tuñävaghätinaù). The other class of jïänés, whose jïäna is mixed with
bhakti, are also of two kinds—those who are devoted to the so-called
false form of the Supreme Personality of Godhead and those who
understand the Supreme Personality of Godhead as sac-cid-änanda-
vigraha [Bs. 5.1], the actual spiritual form. The Mäyävädé devotees
worship Näräyaëa or Viñëu with the idea that Viñëu has accepted a
form of mäyä and that the ultimate truth is actually impersonal. The
pure devotee, however, never thinks that Viñëu has accepted a body
of mäyä; instead, he knows perfectly well that the original Absolute
Truth is the Supreme Person. Such a devotee is actually situated in
knowledge. He never merges in the Brahman effulgence.
See purport, end: "There are ninety million demigods and seventy
million sages, who are all called näräyaëäyana, devotees of Lord
Näräyaëa. Among them, only a few are called näräyaëa-paräyaëa."
näräyaëäyanä devä
åñy-ädyäs tat-paräyaëäù
brahmädyäù kecanaiva syuù
siddho yogya-sukhaà labhan
The difference between the siddhas and näräyaëa-paräyaëas is that
direct devotees are called näräyaëa-paräyaëas whereas those who
perform various types of mystic yoga are called siddhas.
näräyaëa-paräyaëaù—a person who has concluded that Näräyaëa is
the Supreme
BJD-- BSST says that when one has concluded that he doesn’t want
anything in the material world he has taken the greatest step in sp
life. We need something beyond the material world. Story of the
wedding party with the anchor left in is relevant here.Says how the pd of K
knows perfectly well that K does not have a
body of maya but the AT is the Supreme Person. What do we
conditioned souls know ‘perfectly’?
Narayana parayana devotees of the Lord have K do the cleaning of
their hearts for them. The jnanis and the yogis can’t really remove the
false ego. Only by engaging with our real ego can we get away from
the false-ego. We have to act sincerely from the pstn we are in now,
even if we have lots of pass & ig K will be inclined to help us.
6.14.6
Våträsura was situated in the blazing fire of battle and was an
infamous, sinful demon, always engaged in giving troubles and
anxieties to others. How could such a demon become so greatly
Kåñëa conscious?
PURPORT
It has been described that a näräyaëa-paräyaëa, a pure devotee, is
rarely found even among millions and millions of persons. Therefore
Parékñit Mahäräja was surprised that Våträsura, whose purpose was
to give trouble and anxiety to others, was one of these devotees, even
on a battlefield. What was the reason for Våträsura's advancement?
6.14.7
How could such a demon be a great devotee of Lord Kåñëa?
6.14.8
SG answered.
6.14.9
Hear with attention.
6.14.10
O King Parékñit, in the province of Çürasena there was a king named
Citraketu, who ruled the entire earth. During his reign, the earth
produced all the necessities for life.See purport, three lines after quote:
Kåñëa, the supreme controller,
has created the material world, which is completely perfect and free
from scarcity. The Lord supplies the necessities of all living entities.
These necessities come from the earth, and thus the earth is the
source of supply. When there is a good ruler, that source produces
the necessities of life abundantly. However, when there is not such a
good ruler, there will be scarcity. This is the significance of the word
kämadhuk. Elsewhere in Çrémad-Bhägavatam (1.10.4) it is said,
kämaà vavarña parjanyaù sarva-käma-dughä mahé: "During the reign
of Mahäräja Yudhiñöhira, the clouds showered all the water that
people needed, and the earth produced all the necessities of men in
profusion." We have experience that in some seasons the rains
produce abundance and in other seasons there is scarcity. We have
no control over the earth's productiveness, for it is naturally under the
full control of the Supreme Personality of Godhead. By His order, the
Lord can make the earth produce sufficiently or insufficiently. If a
pious king rules the earth according to the çästric injunctions, there
will naturally be regular rainfall and sufficient produce to provide for
all men. There will be no question of exploitation, for everyone will
have enough. Black-marketeering and other corrupt dealings will then
automatically stop. Simply ruling the land cannot solve man's
problems unless the leader has spiritual capabilities. He must be like
Mahäräja Yudhiñöhira, Parékñit Mahäräja or Rämacandra. Then all
the inhabitants of the land will be extremely happy.
Notes: Ex of in USA orange crop was ready to be harvested, then
there was a big freeze and the whole crop was lost.
6.14.11
This Citraketu had ten million wives, but although he was capable of
producing children, he did not receive a child from any of them. By
chance, all the wives were barren.
6.14.12Citraketu, the husband of these millions of wives, was endowed with
a beautiful form, magnanimity and youth. He was born in a high
family, he had a complete education, and he was wealthy and
opulent. Nevertheless, in spite of being endowed with all these
assets, he was full of anxiety because he did not have a son.
Notes: how destiny is supreme.
See purport, whole: It appears that the King first married one wife, but
she could not bear a child. Then he married a second, a third, a fourth
and so on, but none of the wives could bear children. In spite of the
material assets of janmaiçvarya-çruta-çré [SB 1.8.26] birth in an
aristocratic family with full opulence, wealth, education and beauty—
he was very much aggrieved because in spite of having so many
wives, he had no son. Certainly his grief was natural. Gåhastha life
does not mean having a wife and no children. Cäëakya Paëòita says,
putra-hénaà gåhaà çünyam: if a family man has no son, his home is
no better than a desert. The King was certainly most unhappy that he
could not get a son, and this is why he had married so many times.
Kñatriyas especially are allowed to marry more than one wife, and
this King did so. Nonetheless, he had no issue.
BJD-- Discusses that we are all in Cketu’s pstn in that there is always
something missing. We have so many assets but our consciousness
focuses on what we don’t have and thus we become disturbed and
ungrateful for what we have. We have to cultivate gratefulness for
what we do have, cultivate m/g and then we can be happy.
6.14.13
His queens all had beautiful faces and attractive eyes, yet neither his
opulences, his hundreds and thousands of queens, nor the lands of
which he was the supreme proprietor were sources of happiness for
him.
6.14.14Once upon a time, when the powerful sage named Aìgirä was
traveling all over the universe without engagement, by his sweet will
he came to the palace of King Citraketu.
6.14.15
Citraketu immediately stood up from his throne and offered him
worship. He offered drinking water and eatables and in this way
performed his duty as a host to a great guest. When the åñi was
seated very comfortably, the King, restraining his mind and senses,
sat on the ground at the side of the åñi's feet.
6.14.16
O King Parékñit, when Citraketu, bent low in humility, was seated at
the lotus feet of the great sage, the sage congratulated him for his
humility and hospitality. The sage addressed him in the following
words.
6.14.17
The great sage Aìgirä said: My dear King, I hope that your body and
mind and your royal associates and paraphernalia are well. When the
seven properties of material nature [the total material energy, the ego
and the five objects of sense gratification] are in proper order, the
living entity within the material elements is happy. Without these
seven elements one cannot exist. Similarly, a king is always protected
by seven elements—his instructor (svämé or guru), his ministers, his
kingdom, his fort, his treasury, his royal order and his friends.
See purport, whole: As it is quoted by Çrédhara Svämé in his
Bhägavatam commentary:
svämy-amätyau janapadä
durga-draviëa-saïcayäù
daëòo mitraà ca tasyaitäù
sapta-prakåtayo matäù
A king is not alone. He first has his spiritual master, the supreme
guide. Then come his ministers, his kingdom, his fortifications, histreasury,
his system of law and order, and his friends or allies. If
these seven are properly maintained, the king is happy. Similarly, as
explained in Bhagavad-gétä (dehino 'smin yathä dehe [Bg. 2.13]), the
living entity, the soul, is within the material covering of the mahat-
tattva, ego and païca-tanmäträ, the five objects of sense gratification.
When these seven are in proper order, the living entity is in a mood of
pleasure. Generally when the associates of the king are quiet and
obedient, the king can be happy. Therefore the great sage Aìgirä Åñi
inquired about the King's personal health and the good fortune of his
seven associates. When we inquire from a friend whether everything
is well, we are concerned not only with his personal self but also with
his family, his source of income, and his assistants or servants. All of
them must be well, and then a person can be happy.
6.14.18
O King, O lord of humanity, when a king directly depends upon his
associates and follows their instructions, he is happy. Similarly, when
his associates offer their gifts and activities to the king and follow his
orders, they are also happy.
PURPORT
The actual happiness of a king and his dependents is described in
this verse. A king should not simply give orders to his dependents
because he is supreme; sometimes he must follow their instructions.
Similarly, the dependents should depend on the king. This mutual
dependence will make everyone happy.
6.14.19
O King, are your wives, citizens, secretaries and servants and the
merchants who sell spices and oil under your control? Are you also in
full control of ministers, the inhabitants of your palace, your provincial
governors, your sons and your other dependents?
PURPORT
The master or king and his subordinates should be interdependent.
Through cooperation, both of them can be happy.6.14.20
If the king's mind is fully controlled, all his family members and
governmental officers are subordinate to him. His provincial
governors present taxes on time, without resistance, and what to
speak of lesser servants?
Notes: interesting instruction. If the mind is controlled, then the
dependents can be controlled. Maybe, we can’t control our
dependents because we can’t control our mind?
6.14.21
O King Citraketu, I can observe that your mind is not pleased. You
seem not to have achieved your desired goal. Is this because of you
yourself, or has it been caused by others? Your pale face reflects your
deep anxiety.
6.14.22
Çukadeva Gosvämé said: O King Parékñit, although the great sage
Aìgirä knew everything, he inquired from the King in this way. Thus
King Citraketu, desiring a son, bent low in great humility and spoke to
the great sage as follows.
PURPORT
Since the face is the index to the mind, a saintly person can study the
condition of one's mind by seeing his face. When Aìgirä Åñi remarked
about the King's discolored face, King Citraketu explained the cause
of his anxiety as follows.
6.14.23
King Citraketu said: O great lord Aìgirä, because of austerity,
knowledge and transcendental samädhi, you are freed from all the
reactions of sinful life. Therefore, as a perfect yogé, you can
understand everything external and internal regarding embodied,
conditioned souls like us.
6.14.24O great soul, you are aware of everything, yet you are asking me why
I
am full of anxiety. Therefore, in response to your order, let me
disclose the cause.
6.14.25
As a person aggrieved by hunger and thirst is not pleased by the
external gratification of flower garlands or sandalwood pulp, I am not
pleased with my empire, opulence or possessions, which are
desirable even for great demigods, because I have no son.
6.14.26
Therefore, O great sage, please save me and my forefathers, who are
descending to the darkness of hell because I have no progeny. Kindly
do something so that I may have a son to deliver us from hellish
conditions.
6.14.27
In response to the request of Mahäräja Citraketu, Aìgirä Åñi, who was
born of Lord Brahmä's mind, was very merciful toward him. Because
the sage was a greatly powerful personality, he performed a sacrifice
by offering oblations of sweetrice to Tvañöä.
6.14.28
O Parékñit Mahäräja, best of the Bhäratas, the remnants of the food
offered in the yajïa were given by the great sage Aìgirä to the first and
most perfect among Citraketu's millions of queens, whose name was
Kåtadyuti.
6.14.29
Thereafter, the great sage told the King, "O great King, now you will
have a son who will be the cause of both jubilation and lamentation."
The sage then left, without waiting for Citraketu's response.
See purport, whole: The word harña means "jubilation," and çoka
means "lamentation." The King was overwhelmed with joy when
heunderstood that he would have a son. Because of his great jubilation,
he could not actually understand the statement of the sage Aìgirä. He
accepted it to mean that there would certainly be jubilation because
of the birth of his future son, but that he would be the King's only son
and, being very proud of his great wealth and empire, would not be
very obedient to his father. Thus the King was satisfied, thinking, "Let
there be a son. It does not matter if he is not very obedient." In Bengal
there is a proverb that instead of having no maternal uncle, it is better
to have a maternal uncle who is blind. The King accepted this
philosophy, thinking that a disobedient son would be better than no
son at all. The great sage Cäëakya Paëòita says:
ko 'rthaù putreëa jätena
yo na vidvän na dhärmikaù
käëena cakñuñä kià vä
cakñuù péòaiva kevalam
"What is the use of a son who is neither a learned scholar nor a
devotee? Such a son is like a blind, diseased eye, which always
causes suffering." Nevertheless, the material world is so polluted that
one wants to have a son even though he is useless. This attitude was
represented in the history of King Citraketu.
BJD—Introd: Sage Angira was powerful enough to override the king’s
karma and enabled Krtadyuti to have a son for Cketu. King was told
that the son would be called Harsasoka. The king did not understand
the import of this.
6.14.30
As Kåttikädevé, after receiving the semen of Lord Çiva from Agni,
conceived a child named Skanda [Kärttikeya], Kåtadyuti, having
received semen from Citraketu, became pregnant after eating
remnants of food from the yajïa performed by Aìgirä.
6.14.31
After receiving semen from Mahäräja Citraketu, the King of Çürasena,
Queen Kåtadyuti gradually developed in her pregnancy, O KingParékñit,
just as the moon develops during the bright fortnight.
6.14.32
Thereafter, in due course of time, a son was born to the King. Hearing
news of this, all the inhabitants of the state of Çürasena were
extremely pleased.
6.14.33
King Citraketu was especially pleased. After purifying himself by
bathing and by decorating himself with ornaments, he engaged
learned brähmaëas in offering benedictions to the child and
performing the birth ceremony.
6.14.34
Unto the brähmaëas who took part in the ritualistic ceremony the
King gave charity of gold, silver, garments, ornaments, villages,
horses and elephants, as well as sixty crores of cows [six hundred
million cows].
6.14.35
As a cloud indiscriminately pours water on the earth, the beneficent
King Citraketu, to increase the reputation, opulence and longevity of
his son, distributed like rainfall all desirable things to everyone.
6.14.36
When a poor man gets some money after great difficulty, his
affection for the money increases daily. Similarly, when King
Citraketu, after great difficulty, received a son, his affection for the
son increased day after day.
6.14.37
The mother's attraction and attention to the son, like that of the
child's father, excessively increased. The other wives, seeing
Kåtadyuti's son, were very much agitated, as if by high fevers, with a
desire to have sons.6.14.38
As King Citraketu fostered his son very carefully, his affection for
Queen Kåtadyuti increased, but gradually he lost affection for the
other wives, who had no sons.
6.14.39
The other queens were extremely unhappy due to their being sonless.
Because of the King's negligence toward them, they condemned
themselves in envy and lamented.
6.14.40
A wife who has no sons is neglected at home by her husband and
dishonored by her co-wives exactly like a maidservant. Certainly such
a woman is condemned in every respect because of her sinful life.
See purport, whole: As stated by Cäëakya Paëòita:
mätä yasya gåhe nästi
bhäryä cäpriya-vädiné
araëyaà tena gantavyaà
yathäraëyaà tathä gåham
"A person who has no mother at home and whose wife does not
speak sweetly should go to the forest. For such a person, living at
home and living in the forest are equal." Similarly, for a woman who
has no son, who is not cared for by her husband and whose co-wives
neglect her, treating her like a maidservant, to go to the forest is
better than to remain at home.
6.14.41
Even maidservants who are constantly engaged in rendering service
to the husband are honored by the husband, and thus they have
nothing for which to lament. Our position, however, is that we are
maidservants of the maidservant. Therefore we are most
unfortunate.6.14.42
Çré Çukadeva Gosvämé continued: Being neglected by their husband
and seeing Kåtadyuti's opulence in possessing a son, Kåtadyuti's co-
wives always burned in envy, which became extremely strong.
BJD-- Asks what is the difference between jealousy and envy.
Jealousy means you want what someone else. Envy is much more
developed and means one wishes harm to the person who has what
you desire.
6.14.43
As their envy increased, they lost their intelligence. Being extremely
hardhearted and unable to tolerate the King's neglect, they finally
administered poison to the son.
6.14.44
Unaware of the poison administered by her co-wives, Queen
Kåtadyuti walked within the house, thinking that her son was sleeping
deeply. She did not understand that he was dead.
6.14.45
Thinking that her child had been sleeping for a long time, Queen
Kåtadyuti, who was certainly very intelligent, ordered the nurse, "My
dear friend, please bring my son here."
6.14.46
When the maidservant approached the child, who was lying down,
she saw that his eyes were turned upward. There were no signs of
life, all his senses having stopped, and she could understand that the
child was dead. Seeing this, she immediately cried, "Now I am
doomed," and fell to the ground.
6.14.47
In great agitation, the maidservant struck her breast with both hands
and cried loudly in regretful words. Hearing her loud voice, the
Queenimmediately came, and when she approached her son, she saw that
he was suddenly dead.
6.14.48
In great lamentation, her hair and dress in disarray, the Queen fell to
the ground unconscious.
6.14.49
O King Parékñit, hearing the loud crying, all the inhabitants of the
palace came, both men and women. Being equally aggrieved, they
also began to cry. The queens who had administered the poison also
cried pretentiously, knowing full well their offense.
6.14.50-51
When King Citraketu heard of his son's death from unknown causes,
he became almost blind. Because of his great affection for his son,
his lamentation grew like a blazing fire, and as he went to see the
dead child, he kept slipping and falling on the ground. Surrounded by
his ministers and other officers and the learned brähmaëas present,
the King approached and fell unconscious at the child's feet, his hair
and dress scattered. When the King, breathing heavily, regained
consciousness, his eyes were tearful, and he could not speak.
6.14.52
When the Queen saw her husband, King Citraketu, merged in great
lamentation and saw the dead child, who was the only son in the
family, she lamented in various ways. This increased the pain in the
cores of the hearts of all the inhabitants of the palace, the ministers
and all the brähmaëas.
6.14.53
The garland of flowers decorating the Queen's head fell, and her hair
scattered. Falling tears melted the collyrium on her eyes and
moistened her breasts, which were covered with kuìkuma powder. As
she lamented the loss of her son, her loud crying resembled the
sweet sound of a kuraré bird.6.14.54
Alas, O Providence, O Creator, You are certainly inexperienced in
creation, for during the lifetime of a father You have caused the death
of his son, thus acting in opposition to Your creative laws. If You are
determined to contradict these laws, You are certainly the enemy of
living entities and are never merciful.
Why do bad things happen to good people?
Is God’s law unjust?
Why doesn’t providence follow his own laws?
See purport, whole: This is the way a conditioned soul condemns the
supreme creator when he meets reverses. Sometimes he accuses
the Supreme Personality of Godhead of being crooked because some
people are happy and some are not. Here the Queen blames supreme
providence for her son's death.
What are some other accusations against God?
Purport: Following the creative laws, a father should die first and then
his son. If the creative laws are changed according to the whims of
providence, then providence certainly should not be considered
merciful, but must be considered inimical to the created being.
Actually it is not the creator, but the conditioned soul who is
inexperienced.
What does this mean? Inexperienced? The conditioned soul is
ignorant of the purpose of creation—detachment from matter and
attachment to Krsna.
Purport: He does not know how the subtle laws of fruitive activity
work, and without knowledge of these laws of nature, he ignorantly
criticizes the Supreme Personality of Godhead.BJD-- What example does SP
for the karma we receive in this world?
The court. In a court of law one person is awarded a medal or lots of
money and another is thrown inot prison. Is the court partial or acting
improperly? - no, it is acting according to the activities of the
individual. Karma is acting similarly and awards us our justice. Mat
nature reciprocates with the living ents and K has set it up in that
way. One cannot blame anyone else for one’s karma. Then one will
act carefully so that suffering will not happen again. We fear suffering
and therefore we must act properly and ultimately get out of the mat
wld.
Who else accused providence of being unjust? The gopis.
6.14.55
My Lord, You may say that there is no law that a father must die in
the lifetime of his son and that a son must be born in the lifetime of
his father, since everyone lives and dies according to his own fruitive
activity. However, if fruitive activity is so strong that birth and death
depend upon it, there is no need of a controller, or God. Again, if You
say that a controller is needed because the material energy does not
have the power to act, one may answer that if the bonds of affection
You have created are disturbed by fruitive action, no one will raise
children with affection; instead, everyone will cruelly neglect his
children. Since You have cut the bonds of affection that compel a
parent to raise his child, You appear inexperienced and unintelligent.
What is she saying? Are her arguments logical? Or is she speaking
out of emotion?
Make FC. Arguments.
What is the answer?
See purport, whole: As stated in the Brahma-saàhitä, karmäëi
nirdahati kintu ca bhakti-bhäjäm: [Bs. 5.54] one who has taken to
Kåñëa consciousness, devotional service, is not affected by theresults of
karma. In this verse, karma has been stressed on the basis
of karma-mémäàsä philosophy, which says that one must act
according to his karma and that a supreme controller must give the
results of karma. The subtle laws of karma, which are controlled by
the Supreme, cannot be understood by ordinary conditioned souls.
Therefore Kåñëa says that one who can understand Him and how He
is acting, controlling everything by subtle laws, immediately becomes
freed by His grace. That is the statement of Brahma-saàhitä (karmäëi
nirdahati kintu ca bhakti-bhäjäm [Bs. 5.54]). One should take to
devotional service without reservations and surrender everything to
the supreme will of the Lord. That will make one happy in this life and
the next.
BJD-- Subtle laws of karma. Hard to understand karmic laws even for
devotees. Non-devotees do not understand at all. The final
understanding is to surrender completely to K and take shelter there.
Talks about the need to take shelter in pds. If one is fixed in ds the
world becomes a place of full happiness. Visvam purna sukhayate.
One can’t superficially achieve this. We need to become deep
devotees. Life will shake us and show us our level of realization.
What understanding must we have about Krsna so as not to have the
accusing mentality or victim mentality? Tolerance, repentance.
6.14.56
My dear son, I am helpless and very much aggrieved. You should not
give up my company. Just look at your lamenting father. We are
helpless because without a son we shall have to suffer the distress of
going to the darkest hellish regions. You are the only hope by which
we can get out of these dark regions. Therefore I request you not to
go any further with the merciless Yama.
Notes: Now she is definitely not speaking logically, speaking to a
dead body.BJD-- One of BSST’s disciples wanted to do the Sraddar
ceremony for his departed father. BSST was displeased as it showed a lack
of trust in K . In the sastra it says it is not necessary for Vaisnavas - they
trust in K to take care of everything and don‘t need to do non-KC sraddha.
Vaisnavas can do a shortened version by offering things to Visnu but not the
full program.
Notes: Svarupa Damodar’s father died and he wanted to go to Gaya, but SP
stopped him.
SPL 6.14 6.14.1
dambho darpo 'bhimänaç ca krodhaù päruñyam eva ca ajïänaà cäbhijätasya
pärtha sampadam äsurém Pride, arrogance, conceit, anger, harshness and
ignorance—these qualities belong to those of demoniac nature, O son of
Påthä. BG 16.4
räjas tamo guëe era sabäi äcchanna väsudeb-kathä ruci nahe se prasanna
Most of the population here is covered by the material modes of ignorance
and passion. Absorbed in material life they think themselves very happy and
satisfied, ant therefore they have no taste for the transcendental message of
Våsudeva [Kåñëa].
tabe jadi taba kåpä hoy ahaituki sakal-i sambhava hoy tumi se kautuké (5) ki
bhäve bujhäle tärä bujhe sei rasa
eta kåpä koro prabhu kori nija-baça ”But I know Your causeless mercy can
make everything possible because You are the most expert mystic. How will
they understand the mellows of devotional service? O Lord, I am simply
praying for Your mercy so that I will be able to convince them about Your
message.” Markine Bhagavat Dharma
Absolute knowledge is in the mode of goodness, knowledge based on
duality is in the mode of passion, and foolish, materialistic knowledge is in
the mode of ignorance. Knowledge based upon Me, however, is understood
to be transcendental.Purport: Çréla Jéva Gosvämé elaborately explains in his
commentary
on this verse that the material mode of goodness does not award
perfect knowledge of the Absolute Truth. He quotes from Çrémad-
Bhägavatam (6.14.2), proving that many great demigods in the mode
of goodness could not understand the transcendental personality of
Lord Kåñëa. In the material mode of goodness, one becomes pious or
religious, aware of a higher, spiritual nature. On the spiritual platform
of purified goodness, however, one establishes a direct, loving
relationship with the Absolute Truth, rendering service to the Lord
rather than merely maintaining a connection to mundane piety. SB
11.25.24
6.14.5
Lord Caitanya then asked Rämänanda Räya, "Out of many so-called
liberated souls, who is actually liberated?" Rämänanda replied that he
who is actually completely saturated with the devotional love for
Rädhä and Kåñëa is to be considered to be the best of all liberated
persons. It is stated in Çrémad-Bhägavatam (6.14.5) that a devotee
of Näräyaëa is so rare that one can only find him out of millions and
millions of people. TLC 32
Çré Caitanya Mahäprabhu then inquired, “Out of all liberated persons,
who should be accepted as the greatest?”
Rämänanda Räya replied, “He who has love for Kåñëa has attained
the topmost liberation.” CC Mad. 8.249
kåñëa-paräyaëaù—fully Kåñëa conscious, going forward to the goal of
Krsna
paräyaëäù—devoted to the cause of the Personality of Godhead SB
1.4.12
Sukadeva-- väsudeva-paräyaëaù—attached to Vasudeva.
väsudeva-paräyaëaù, or “devotee of Väsudeva
paräyaëäù—who are so devoted6.1.15
väsudeva-paräyaëäù
paräyaëäù—completely attached (only to such service
6.1.17
näräyaëa-paräyaëäù—those who have taken the path of Näräyaëa
6.14.5
näräyaëa-paräyaëaù—a person who has concluded that Näräyaëa is
the Supreme
direct devotees are called näräyaëa-paräyaëas
LCM: paräyaëaù—always in the ecstatic mood of devotional
service.Viñëu- sahasra-näma-stotra
sakån manaù kåñëa-padäravindayor
niveçitaà tad-guëa-rägi yair iha
na te yamaà päça-bhåtaç ca tad-bhaöän
svapne 'pi paçyanti hi cérëa-niñkåtäù
Although not having fully realized Kåñëa, persons who have even
once surrendered completely unto His lotus feet and who have
become attracted to His name, form, qualities and pastimes are
completely freed of all sinful reactions, for they have thus accepted
the true method of atonement. Even in dreams, such surrendered
souls do not see Yamaräja or his order carriers, who are equipped
with ropes to bind the sinful.
Purport: It is also significant that Çukadeva Gosvämé, having several
times repeated the words väsudeva-paräyaëa and näräyaëa-
paräyaëa, finally says kåñëa-padäravindayoù. Thus he indicates that
Kåñëa is the origin of both Näräyaëa and Väsudeva. Even though
Näräyaëa and Väsudeva are not different from Kåñëa, simply by
surrendering to Kåñëa one fully surrenders to all His expansions,
such as Näräyaëa, Väsudeva and Govinda. SB 6.1.19A Vaiñëava is in a
higher position than a jïäné, and therefore Advaita
Äcärya selected Haridäsa Öhäkura to be the person to accept His
charity. The Supreme Lord also says:
na me 'bhaktaç catur-vedé
mad-bhaktaù çva-pacaù priyaù
tasmai deyaà tato grähyaà
sa ca püjyo yathä hy aham
"Even though a person is a very learned scholar of the Sanskrit Vedic
literatures, he is not accepted as My devotee unless he is pure in
devotional service. However, even though a person is born in a family
of dog-eaters, he is very dear to Me if he is a pure devotee who has
no motive to enjoy fruitive activity or mental speculation. Indeed, all
respect should be given to him, and whatever he offers should be
accepted. Such devotees are as worshipable as I am." (Hari-bhakti-
viläsa 10.127) Therefore, even if not born in a brähmaëa family, a
devotee, because of his devotion to the Lord, is above all kinds of
brähmaëas, whether they be karma-käëòés or jïäna-käëòés.
In this regard, it may be mentioned that brähmaëas in Våndävana
who are karma-käëòés and jïäna-käëòés sometimes decline to
accept invitations to our temple because our temple is known as the
aìgarejé temple, or "Anglican temple." But in accordance with the
evidence given in the çästra and the example set by Advaita Äcärya,
we give prasäda to devotees regardless of whether they come from
India, Europe or America. It is the conclusion of the çästra that
instead of feeding many jïäna-käëòé or karma-käëòé brähmaëas, it is
better to feed a pure Vaiñëava, regardless of where he comes from.
This is also confirmed in Bhagavad-gétä (9.30):
api cet su-duräcäro
bhajate mäm ananya-bhäk
sädhur eva sa mantavyaù
samyag vyavasito hi saù
"Even if one commits the most abominable actions, if he is engaged
in devotional service he is to be considered saintly because he is
properly situated." Thus it doesn't matter whether a devotee comesfrom a
brähmaëa family or non-brähmaëa family; if he is fully devoted
to Kåñëa, he is a sädhu. SB 7/15/2
‘mukta-madhye kon jéva mukta kari’ mäni?’
‘kåñëa-prema yäìra, sei mukta-çiromaëi’
Quoted in Cc Mad. 19.150
The näräyaëa-paräyaëa, the devotee of Lord Näräyaëa, is the only
blissful person. One who becomes a näräyaëa-paräyaëa is already
liberated from material bondage. He already possesses all the
perfections of yoga. Unless one comes to the platform of näräyaëa-
paräyaëa and passes over the platform of bhukti-mukti-siddhi, he
cannot be fully satisfied. That is the pure devotional stage.
anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam
änukülyena kåñëänuçélanaà bhaktir uttamä
[Bhakti-rasämåta-sindhu 1.1.11]
One who desires nothing but Kåñëa and who is not influenced by the
process of jïäna-märga (cultivation of knowledge) actually becomes
free from ignorance. A first-class person is one who is not influenced
by karma (fruitive activity) or yoga (mystic power). He simply
depends on Kåñëa and is satisfied in his devotional service.
According to Çrémad-Bhägavatam (6.17.28): näräyaëa-paräù sarve
na kutaçcana bibhyati. Such a person is never afraid of anything. For
him, heaven and hell are the same.
Prabhupäda was the first very effective Vaiñëava preacher among the
many yogés, swamis, and religionists to come to America.
Specifically, Çréla Prabhupäda was a representative of Lord Caitanya
and Rädhä-Kåñëa. He taught his disciples those things stressed by
Lord Caitanya: the chanting of Hare Kåñëa as the yuga-dharma, and
the philosophy of Rädhä and Kåñëa’s conjugal affairs. In this way, he
taught the most available but highest form of love of God.
Prabhupada Appreciation, SDG
6.14.10We 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. Now in Bengal we are seeing some rains. In other parts of
India, there is no rain. Last time I had been Hyderabad, Ahmedabad,
all dry. People are... In Bombay also. People are very much unhappy.
There is famine, declaration of famine. So if there is no parjanya,
rains, then everything finished. Your so much, so many schemes, ten-
years plan, five-years plan and so many plans, they will all dry up. The
rascals, they do not know. And how parjanya becomes possible?
Yajïäd bhavati parjanyo parjanyäd anna-sambhavaù. You perform
yajïa. There will be parjanya. The rain falling is not in your hand. You
may be great scientist and calculate so much hydrogen and so much
oxygen, mixed up, there is water. Now mix up and bring water where
there is no rain.
So these so-called scientists, philoso..., all of them are rascals. We
should take instruction from çästra. Kåñëa says: parjanyäd anna-
sambhavaù. Yajïäd bhavati parjanyaù [Bg. 3.14]. If you perform yajïa...
Yajïa-çiñöäçinaù santo mucyante sarva-kilbiñaiù. We have to perform
yajïa. Yajïa means to satisfy Viñëu. That is yajïa. Viñëu, the Supreme
Lord’s another name is Yajïa-pati. So yajïärthe karmaëaù anyatra loko
’yaà karma-bandhanaù [Bg. 3.9]. Therefore everything should be done
for yajïärthe, for satisfying Viñëu. …
So Mahäräja Yudhiñöhira was always prepared to satisfy Kåñëa. SPL
SB 1.10.4 TEH 75
6.14.12
For a person who has suitable shoes on his feet, there is no danger
even when he walks on pebbles and thorns. For him, everything is
auspicious. Similarly, for one who is always self-satisfied there is nodistress;
indeed, he feels happiness everywhere. SB 7.15.17
6.14.22
King Påthu's body was tall and sturdy, and his complexion was fair.
His arms were full and broad and his eyes as bright as the rising sun.
His nose was straight, his face very beautiful and his personality
grave. His teeth were set beautifully in his smiling face.
PURPORT
Amongst the four social orders (brähmaëas, kñatriyas, vaiçyas and
çüdras), the kñatriyas, both men and women, are generally very
beautiful. As will be apparent from the following verses, it is to be
concluded that not only were Mahäräja Påthu's bodily features
attractive, as described here, but he had specific all-auspicious signs
in his bodily construction.
As it is said, "The face is the index of the mind." One's mental
constitution is exhibited by his facial features. The bodily features of
a particular person are exhibited in accordance with his past deeds,
for according to one's past deeds, his next bodily features—whether
in human society, animal society or demigod society—are
determined. This is proof of the transmigration of the soul through
different types of bodies. SB 4.21.15
One can understand the mental or conscious position of a living
entity by the activities of two kinds of senses—the knowledge—
acquiring senses and the executive senses. Similarly, by the mental
condition or consciousness of a person, one can understand his
position in the previous life.
PURPORT
There is an English proverb that says, "The face is the index of the
mind." If one is angry, his anger is immediately expressed in his face.
Similarly, other mental states are reflected by the actions of the gross
body. In other words, the activities of the gross body are reactions of
the mental condition. The mind's activities are thinking, feeling and
willing. The willing portion of the mind is manifest by the activities of
the body. The conclusion is that by the activities of the body andsenses, we
can understand the condition of the mind. The condition
of the mind is affected by past activities in the past body. When the
mind is joined with a particular sense, it immediately becomes
manifest in a certain way. For instance, when there is anger in the
mind, the tongue vibrates so many maledictions. Similarly, when the
mind's anger is expressed through the hand, there is fighting. When it
is expressed through the leg, there is kicking. There are so many
ways in which the subtle activities of the mind are expressed through
the various senses. The mind of a person in Kåñëa consciousness
also acts in a similar way. The tongue chants Hare Kåñëa, the mahä-
mantra, the hands are raised in ecstasy, and the legs dance in Kåñëa
consciousness. These symptoms are technically called añöa-sättvika
-vikära [Cc. Antya 14.99]. Sättvika-vikära is transformation of the
mental condition in goodness or sometimes transcendental ecstasy.
SB 4.29.63
When I was going from Los Angeles to Hawaii, one priest in plain
dress came to see me. He came to..., "Oh, Swamiji, can I speak with
you?" "Yes, come here." So his first question was that "How your
disciples look so bright?" They are appreciating that "Here is a first-
class man." So I replied, "The process is so nice. Face is the index of
mind. If you become purified within, then your faces will be bright. If
you dirty within his heart, how you can be brightened? No, that is not
possible. Face is the index of mind."
So this Hare Kåñëa mantra means to purify inside. Purify inside. Ceto-
darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëam SPL SB 6.1.20
CHI 75
So Kåñëa consciousness is so nice that naturally it will make you
beautiful, not black-faced, not morose—beautiful face. That is the
sign of spiritual advancement. By the face you'll understand that
"Here is a man who is spiritually advanced." Pratyakñam avagamaà
dharmyam. This process of spiritual consciousness can be directly
perceived. It is not theoretical: "Oh, I am a very great devotee." No.
Simply theoretical understanding, "I am a great devotee..." From thevery
face it will be understood. Face is the index of mind, how you are
thinking. If you are thinking of Kåñëa always, then your face will be
beautiful. Therefore it is called pratyakñam avagamaà dharmyam,
direct perception. There is no theoretical. It is practical. SPL SB
6.1.32 SUR 70
Guest (2): Does any physical change take place in your body when
you become Kåñëa conscious?
Prabhupäda: Yes. There are so many physical changes. We have
seen it practically. Yes. Some of our students, so long he was here, he
was so nice. He was so glowing. And as soon as he has left, he has
become just like damn rascal. Yes. We are experiencing practically.
There are so many instances. Because my face is the index of mind,
so similarly, what is going on within you, that will be reflected. That
will be reflected. Caitanya Mahäprabhu was asked that "How can I
understand...?" One of His disciples inquired from Caitanya
Mahäprabhu, "How can I understand that a man is in Kåñëa
consciousness?" He immediately replied, "If you see a man and at
once you remember Kåñëa, you must know that he is in Kåñëa
consciousness." It is such a nice thing. By seeing the face, by seeing
the appearance of a person, if you remember Kåñëa, you should know
that "This man is in Kåñëa consciousness." So there is change of
physical feature also. SPL SB 7.7.22-26 SF 67
Dharma or the bull representing the Personality of religious principles
enquired, "Madam are you quite hail and hearty? Why are you looking
to be covered with shadow of grief? It appears that you have become
black by your face. Are you suffering from some internal disease or
are you thinking of some relative who is away to distant place?"
PURPORT
The symptoms of the people of the world in this age of Kali are that
they are always full of anxieties and everyone is diseased by some
kind of ailment. From the very face of the people of this age one can
find out the index of the mind and everyone feels the absence of his
relative who is away from home. The particular symptom of the ageof Kali
is that no family is now blessed to live together. To earn
livelihood the father lives at a place far away from the son or the wife
lives far away from husband and so on. There are sufferings from
some internal disease, separation from the near and dear and
anxieties for maintaining the status quo are some of the important
factors which make the people of this age always unhappy. 1.16.19
6.14.42
The gåhamedhés, however, are those who live only for the benefit of
the family members, extended or centralized, and thus are envious of
others. The word medhé indicates jealousy of others. The
gåhamedhés, being interested in family affairs only, are certainly
envious of others. Therefore, one gåhamedhé is not on good terms
with another gåhamedhé, and in the extended form, one community,
society or nation is not on good terms with another counterpart of
selfish interest. In the age of Kali, all the householders are jealous of
one another because they are blind to the knowledge of ultimate
truth. SB 2.1.2p
At the Räjasüya-yajïa, on the other hand, Duryodhana's jealousy
against the Päëòavas became irrevocably inflamed. Soon after this,
Duryodhana challenged Yudhiñöhira and his brothers to the gambling
match, in which he cheated them of their kingdom and exiled them to
the forest. SB 10.82.1
That material happiness of which we hear, such as promotion to
heavenly planets for celestial enjoyment, is just like that material
happiness we have already experienced. Both are polluted by
jealousy, envy, decay and death. Therefore, just as an attempt to raise
crops becomes fruitless if there are many problems like crop disease,
insect plague or drought, similarly, the attempt to attain material
happiness, either on earth or on the heavenly planets, is always
fruitless because of innumerable obstacles. SB 11.10.21We should
understand jealousy, what is jealousy. Jealousy means
that you are rightful owner of something; I won't allow you to take it.
This is jealousy. This is jealousy. Jealousy, try to understand.
Suppose you are rightful owner of something, and I am trying that
"You don't own it. I shall own it. Or somebody own it. I shall not allow
it." This is jealousy. SPL BG 1.1 LON 73
Matsaratä means enviousness, jealousy. This material world is like
that. So there are jealous enemies of God also. They are called
demons. Ordinary jealousy or enemy, that is natural. But even to God.
Just like yesterday night, evening, somebody came to see me. He
was arguing that "Why Kåñëa should be accepted as God?" That was
his argument. So Kåñëa has enemies. Therefore Kåñëa... Not only He,
but everyone who is in the material world is enemy of Kåñëa.
Everyone. Because they want to be competitor of Kåñëa. SPL BG 2.4-
5 LON 73
Those who are jealous and envious are within this material world, and
those who are not are in the spiritual world. Therefore, we can test
ourselves. If we are jealous or envious of our friends or other
associates, we are in the material world, and if we are not jealous we
are in the spiritual world. There need be no doubt of whether we are
spiritually advanced or not. We can test ourselves TQK 6
6.14.43
When there is an increase in the mode of ignorance, O son of Kuru,
darkness, inertia, madness and illusion are manifested. BG 14.13
6.14.54
“O Providence, you are so cruel! It appears that you do not know how
to show mercy to others. By your arrangement, friends contact one
another, but without fulfilling their desires you separate them. This is
exactly like a child’s game that has no meaning. It is very abominable
that you arrange to show us beautiful Kåñëa, whose bluish curling
hair beautifies His broad forehead and sharp nose, and who is alwayssmiling
to minimize all grief in this material world, and then arrange
to separate Him from us. O Providence, you are so cruel! But most
astonishingly you appear now as Akrüra, which means ‘not cruel.’ In
the beginning we appreciated your workmanship in giving us these
eyes to see the beautiful face of Kåñëa, but now, just like a foolish
creature, you are taking away our eyes by not letting us see Kåñëa
here anymore. KB 39
O Providence, though you come here with the name Akrüra, you are
indeed cruel, for like a fool you are taking away what you once gave
us—those eyes with which we have seen, even in one feature of Lord
Madhudviña's form, the perfection of your entire creation.
PURPORT
The gopés did not care to see anything but Kåñëa; therefore if Kåñëa
left Våndävana, their eyes would have no function. Thus Kåñëa's
departure was blinding these poor girls, and in their distress they
berated Akrüra, whose name means "not cruel," as cruel indeed. SB
10.39.21
“Oh, cruel Providence! You are very unkind, for you bring together in
love people who are rarely in touch with each other. Then, after you
have made Them meet but before They are fulfilled, you again spread
Them far apart. Antya 19.47
Everyone is perplexed by the same questions about earning and
spending, but ultimately one must depend on the mercy of mother
nature. When there is a scarcity in production or there are
disturbances caused by providence, the poor planmaking politician
blames it on cruel nature but carefully avoids studying how and by
whom the laws of nature are controlled. The Bhagavad-gétä, however,
explains that the laws of nature are controlled by the Absolute
Personality of Godhead. God alone is the controller of nature and the
natural laws. SSR 1f
6.14.55Jaimini Åñi, in his Pürva-mémäàsä-sütras, presents material work
and its results as the whole of reality (vipaëam åtam). He and later
proponents of Karma-mémäàsä philosophy teach that material
existence is endless—that there is no liberation. For them the cycle of
karma is perpetual, and the best one can aim for is higher birth
among the demigods. Therefore, they say, the whole purpose of the
Vedas is to engage human beings in rituals for creating good karma,
and consequently the mature soul's prime responsibility is to
ascertain the exact meaning of the Vedas' sacrificial injunctions and
to execute them. Codanä-lakñaëo 'rtho dharmaù: "Duty is that which
is indicated by the injunctions of the Vedas."(Pürva-mémäàsä-sütra
1.1.2)
The Vedänta-sütra, however-especially in the fourth chapter, which
deals with life's ultimate goal—elaborately describes the soul's
potential for achieving liberation from birth and death, while it
subordinates ritual sacrifice to the role of helping one become
qualified to receive spiritual knowledge. As stated there (Vedänta-
sütra 4.1.16), agnihoträdi tu tat-käryäyaiva tad-darçanät: "The
Agnihotra and other Vedic sacrifices are meant only for producing
knowledge, as the statements of the Vedas show." And the very last
words of the Vedänta-sütra (4.4.22) proclaim, anävåttiù çabdät: "The
liberated soul never returns to this world, as promised by the revealed
scripture." SB 10.87.25
6.14.56
saìkaro narakäyaiva
kula-ghnänäà kulasya ca
patanti pitaro hy eñäà
lupta-piëòodaka-kriyäù
An increase of unwanted population certainly causes hellish life both
for the family and for those who destroy the family tradition. The
ancestors of such corrupt families fall down, because the
performances for offering them food and water are entirely stopped.Purport:
An increase of unwanted population certainly causes hellish
life both for the family and for those who destroy the family tradition.
The ancestors of such corrupt families fall down, because the
performances for offering them food and water are entirely stopped.
PURPORT
Bg Collier Purport
According to the rules and regulations of fruitive activities, there is a
need to offer periodical food and water to the forefathers of the
family. This offering is performed by worship of Viñëu, because
eating the remnants of food offered to Viñëu can deliver one from all
kinds of sinful actions. Sometimes the forefathers may be suffering
from various types of sinful reactions, and sometimes some of them
cannot even acquire a gross material body and are forced to remain
in subtle bodies as ghosts. Thus, when remnants of prasädam food
are offered to forefathers by descendants, the forefathers are
released from ghostly or other kinds of miserable life. Such help
rendered to forefathers is a family tradition, and those who are not in
devotional life are required to perform such rituals. One who is
engaged in the devotional life is not required to perform such actions.
Simply by performing devotional service, one can deliver hundreds
and thousands of forefathers from all kinds of misery. It is stated in
the Bhägavatam (11.5.41):
devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
"Anyone who has taken shelter of the lotus feet of Mukunda, the giver
of liberation, giving up all kinds of obligation, and has taken to the
path in all seriousness, owes neither duties nor obligations to the
demigods, sages, general living entities, family members, humankind
or forefathers." Such obligations are automatically fulfilled by
performance of devotional service to the Supreme Personality of
Godhead. BG 1.41Suddenly one day in the spring of 1970, he received a
telegram: “Your mother expired March 24th—sraddha April 6th.” Deeply
saddened, he was planning to return to Manipur for the çräddha ceremony
when a letter came from Çré Kerani (his uncle). The letter instructed, “A
Vaisnava never laments for death; rather, he laments for birth. The soul is
immortal. Don’t come to India now. You can offer worship to Lord Krishna
for your departed mother there in America. Concentrate on your duty and
don’t waste time. Once born in this world, everyone is bound to die.”
Dämodara cancelled his ticket. BTG 95

6.14.57 My dear son, you have slept a long time. Now please get up. Your
playmates are calling you to play. Since you must be very hungry, please get
up and suck my breast and dissipate our lamentation.
6.14.58 My dear son, I am certainly most unfortunate, for I can no longer see
your mild smiling. You have closed your eyes forever. I therefore conclude
that you have been taken from this planet to another, from which you will
not return. My dear son, I can no longer hear your pleasing voice.
6.14.59 Çré Çukadeva Gosvämé continued: Accompanied by his wife, who
was thus lamenting for her dead son, King Citraketu began crying loudly
with an open mouth, being greatly aggrieved.
6.14.60 As the King and Queen lamented, all their male and female
followers joined them in crying. Because of the sudden accident, all the
citizens of the kingdom were almost unconscious.
6.14.61 When the great sage Aìgirä understood that the King was almost
dead in an ocean of lamentation, he went there with Närada Åñi.
Notes 6.15
BJD—Introd: Reviews - the story now becomes very philosophical. It was
not the karma for Cketu to have a son. So, defying the laws of karma, he got
a son named Harsasoka. This is what it means to be in the mat wld. If we
view matter as if it is for our enjymnt we will experience happiness and
distress. (BVPM on trying to enjoy) Reads v 1 Angira and Narada come in
disguise to give sp know. When one has cause for mat lamentation he really
feels like he wants to die. No reason to live. This is state Cketu was in.
6.15.1 Çré Çukadeva Gosvämé said: While King Citraketu, overcome by
lamentation, lay like a dead body at the side of the dead body of his son, the
two great sages Närada and Aìgirä instructed him about spiritual
consciousness as follows.
6.15.2 O King, what relationship does the dead body for which you lament
have with you, and what relationship do you have with him? You may say
that you are now related as father and son, but do you think this relationship
existed before? Does it truly exist now? Will it continue in the future?
See purport, whole: The instructions given by Närada and Aìgirä Muni are
the true spiritual instructions for the illusioned conditioned soul. This world
is temporary, but because of our previous karma we come here and accept
bodies, creating temporary relationships in terms of society, friendship, love,
nationality and community, which are all finished at death. These temporary
relationships did not exist in the past, nor will they exist in the future.
Therefore at the present moment the so-called relationships are illusions.
6.15.3O King, as small particles of sand sometimes come together and are
sometimes separated due to the force of the waves, the living entities
who have accepted material bodies sometimes come together and
are sometimes separated by the force of time.
See purport, whole: The misunderstanding of the conditioned soul is
the bodily conception of life. The body is material, but within the body
is the soul. This is spiritual understanding. Unfortunately, one who is
in ignorance, under the spell of material illusion, accepts the body to
be the self. He cannot understand that the body is matter. Like small
particles of sand, bodies come together and are separated by the
force of time, and people falsely lament for unification and
separation. Unless one knows this, there is no question of happiness.
Therefore in Bhagavad-gétä (2.13) this is the first instruction given by
the Lord:
dehino 'smin yathä dehe
kaumäraà yauvanaà jarä
tathä dehäntara-präptir
dhéras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood
to youth to old age, the soul similarly passes into another body at
death. The self-realized soul is not bewildered by such a change." We
are not the body; we are spiritual beings trapped in the body. Our real
interest lies in understanding this simple fact. Then we can make
further spiritual progress. Otherwise, if we remain in the bodily
conception of life, our miserable material existence will continue
forever. Political adjustments, social welfare work, medical
assistance and the other programs we have manufactured for peace
and happiness will never endure. We shall have to undergo the
sufferings of material life one after another. Therefore material life is
said to be duùkhälayam açäçvatam [Bg. 8.15]; it is a reservoir of
miserable conditions.
6.15.4When seeds are sown in the ground, they sometimes grow into plants
and sometimes do not. Sometimes the ground is not fertile, and the
sowing of seeds is unproductive. Similarly, sometimes a prospective
father, being impelled by the potency of the Supreme Lord, can beget
a child, but sometimes conception does not take place. Therefore
one should not lament over the artificial relationship of parenthood,
which is ultimately controlled by the Supreme Lord.
Why doesn’t contraception sometimes work?
See purport, whole: Mahäräja Citraketu was actually not destined to
get a son. Therefore although he married hundreds and thousands of
wives, all of them proved barren, and he could not beget even one
child. When Aìgirä Åñi came to see the King, the King requested the
great sage to enable him to have at least one son. Because of the
blessing of Aìgirä Åñi, a child was sent by the grace of mäyä, but the
child was not to live for long. Therefore in the beginning Aìgirä Åñi
told the King that he would beget a child who would cause jubilation
and lamentation.
King Citraketu was not destined to get a child by providence, or the
will of the Supreme. Just as sterile grain cannot produce more grain,
a sterile person, by the will of the Supreme Lord, cannot beget a child.
Sometimes a child is born even to an impotent father and sterile
mother, and sometimes a potent father and fertile mother are
childless. Indeed, sometimes a child is born despite contraceptive
methods, and therefore the parents kill the child in the womb. In the
present age, killing children in the womb has become a common
practice. Why? When contraceptive methods are taken, why don't
they act? Why is a child sometimes produced so that the father and
mother have to kill it in the womb? We must conclude that our
arrangement of so-called scientific knowledge cannot determine
what will take place; what is enacted actually depends on the
supreme will. It is by the supreme will that we are situated in certain
conditions in terms of family, community and personality. These are
all arrangements of the Supreme Lord according to our desires under
the spell of mäyä, illusion. In devotional life, therefore, one should notdesire
anything, since everything depends on the Supreme
Personality of Godhead. As stated in Bhakti-rasämåta-sindhu
(1.1.11):
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä
[Cc. Madhya 19.167]
"One should render transcendental loving service to the Supreme
Lord Kåñëa favorably and without desire for material profit or gain
through fruitive activities or philosophical speculation. That is called
pure devotional service." One should act only to develop Kåñëa
consciousness. For everything else, one should fully depend upon the
Supreme Person. We should not create plans that will ultimately
make us frustrated.
EX: couple in Mayapur couldn’t get a child, went to tantric who told
them to worship Visnu. They got a child.
BJD-- We must crack our tendency to take material stuff as real and
eternal. We need reality therapy.
6.15.5
O King, both you and we—your advisers, wives and ministers—as well
as everything moving and not moving throughout the entire cosmos
at this time, are in a temporary situation. Before our birth this
situation did not exist, and after our death it will exist no longer.
Therefore our situation now is temporary, although it is not false.
See purport, whole: The Mäyävädé philosophers say, brahma satyaà
jagan mithyä: Brahman, the living being, is factual, but his present
bodily situation is false. According to the Vaiñëava philosophy,
however, the present situation is not false but temporary. It is like a
dream. A dream does not exist before one falls asleep, nor does it
continue after one awakens. The period for dreaming exists onlybetween
these two, and therefore it is false in the sense that it is
impermanent. Similarly, the entire material creation, including our
own creation and those of others, is impermanent. We do not lament
for the situation in a dream before the dream takes place or after it is
over, and so during the dream, or during a dreamlike situation, one
should not accept it as factual and lament about it. This is real
knowledge.
BJD-- Says how we sometimes want to hang onto the dream reality.
And sometimes we are releived to realize it was only a dream.
Philosophical progression here
6.15.6
The Supreme Personality of Godhead, the master and proprietor of
everything, is certainly not interested in the temporary cosmic
manifestation. Nonetheless, just as a boy at the beach creates
something in which he is not interested, the Lord, keeping everything
under His control, causes creation, maintenance and annihilation. He
creates by engaging a father to beget a son, He maintains by
engaging a government or king to see to the public's welfare, and He
annihilates through agents for killing, such as snakes. The agents for
creation, maintenance and annihilation have no independent potency,
but because of the spell of the illusory energy, one thinks himself the
creator, maintainer and annihilator.
See purport, middle: As an agent of the supreme doer, the Supreme
Lord, one should abide by the Lord's orders. The present chaotic
conditions of the world are due to the ignorance of leaders who
forget that they have been appointed to act by the Supreme
Personality of Godhead. Because they have been appointed by the
Lord, their duty is to consult the Lord and act accordingly. The book
for consultation is Bhagavad-gétä, in which the Supreme Lord gives
directions. Therefore those who are engaged in creation,
maintenance and annihilation should consult the Supreme Person,
who has appointed them, and should act accordingly. Then everyonewill be
satisfied, and there will be no disturbances.
BJD-- K is not interested in the mat wld except as a field for us to
make sp progress.
Who are these creators, maintainers, destroyers?
6.15.7
As from one seed another seed is generated, O King, so from one
body [the body of the father], through another body [the body of the
mother], a third body is generated [the body of a son]. As the
elements of the material body are eternal, the living entity who
appears through these material elements is also eternal.
See purport, end: Factually, the spiritual energy, the living entity who
desires to enjoy material things, is manipulated by the Supreme Lord.
The so-called father and mother have nothing to do with the living
entity. As a result of his own choice and karma, the living being takes
different bodies through the agency of so-called fathers and mothers.
6.15.8
Divisions of generalization and specification, such as nationality and
individuality, are the imaginations of persons who are not advanced
in knowledge.
BJD-- The powerful sp words of the sages are able to pierce thru the
lamentation of the king even tho he was not in a state to welcome
philosophical instruction.
Everyone knows that all mat relationships are doomed and yet we put
all our nrg into them. We set ourselves up for suffering.
This preaching of the sages is not exactly Vaisnava preaching. A
Vaisnava is neutral to the mat wld. Vairagya vidya. He is very attched
to K and therefore not swept up in mat relationships.BJD-- imagine Cketu
hearing all these instructions! How deeply the
king is in the bodily concept - the sages speak to wake him up. Cketu
is shocked.
6.15.9
Çré Çukadeva Gosvämé continued: Thus enlightened by the
instructions of Närada and Aìgirä, King Citraketu became hopeful
with knowledge. Wiping his shriveled face with his hand, the King
began to speak.
BJD-- These instructions crack the whole foundation of mat life.
BJD—Introd: We spend our lives trying to fulfill mat dreams. It is very
hard to accept our lot. We dream of things that we cannot attain. We
need to see material reality in order to go on to accept sp reality.
Sober person understands he is not the body. It is hard for us to
understand who we really are.
Says how we are not humans. Being in a human body is a temporary
arrangement.
6.15.10
King Citraketu said: You have both come here dressed like avadhütas,
liberated persons, just to cover your identities, but I see that of all
men, you are the most elevated in awareness. You know everything
as it is. Therefore you are the greatest of all great personalities.
6.15.11
Brähmaëas who are exalted to the position of Vaiñëavas, the most
dear servants of Kåñëa, sometimes dress like madmen. Just to
benefit materialists like us, who are always attached to sense
gratification, and just to dissipate our ignorance, these Vaiñëavas
wander on the surface of the globe according to their desire.
6.15.12-15
You must be among these great sages such as Narada, etc.BJD-- Material
attachments mean suffering. Cketu acknowledges that
the sages have real knowledge and can save him.
Notes: Ask who each one is, one by one.
6.15.16
Because you are great personalities, you can give me real knowledge.
I am as foolish as a village animal like a pig or dog because I am
merged in the darkness of ignorance. Therefore, please ignite the
torch of knowledge to save me.
See purport, whole: This is the way to receive knowledge. One must
submit oneself at the lotus feet of great personalities who can
actually deliver transcendental knowledge. It is therefore said,
tasmäd guruà prapadyeta jijïäsuù çreya uttamam: [SB 11.3.21] "One
who is inquisitive to understand the highest goal and benefit of life
must approach a bona fide spiritual master and surrender unto him."
Only one who is actually eager to receive knowledge to eradicate the
darkness of ignorance is eligible to approach a guru, or spiritual
master. The guru should not be approached for material benefits.
One should not approach a guru just to cure some disease or receive
some miraculous benefit. This is not the way to approach the guru.
Tad-vijïänärtham: one should approach the guru to understand the
transcendental science of spiritual life. Unfortunately, in this age of
Kali there are many bogus gurus who display magic to their disciples,
and many foolish disciples want to see such magic for material
benefits. These disciples are not interested in pursuing spiritual life to
save themselves from the darkness of ignorance. It is said:
oà ajïäna-timirändhasya
jïänäïjana-çaläkayä
cakñur unmélitaà yena
tasmai çré-gurave namaù
"I was born in the darkest ignorance, and my spiritual master opened
my eyes with the torch of knowledge. I offer my respectfulobeisances unto
him." This gives the definition of the guru. Everyone
is in the darkness of ignorance. Therefore everyone needs to be
enlightened with transcendental knowledge. One who enlightens his
disciple and saves him from rotting in the darkness of ignorance in
this material world is a true guru.
6.15.17
Aìgirä said: My dear King, when you desired to have a son, I
approached you. Indeed, I am the same Aìgirä Åñi who gave you this
son. As for this åñi, he is the great sage Närada, the direct son of
Lord Brahmä
6.15.18-19
My dear King, you are an advanced devotee of the Supreme
Personality of Godhead. To be absorbed in lamentation for the loss of
something material is unsuitable for a person like you. Therefore we
have both come to relieve you from this false lamentation, which is
due to your being merged in the darkness of ignorance. For those
who are advanced in spiritual knowledge to be affected by material
loss and gain is not at all desirable.
See purport, whole: Several words in this verse are very important.
The word mahä-puruña refers to advanced devotees and also to the
Supreme Personality of Godhead. Mahä means "the supreme," and
puruña means "person." One who always engages in the service of
the Supreme Lord is called mahä-pauruñika. Çukadeva Gosvämé and
Mahäräja Parékñit are sometimes addressed as mahä-pauruñika. A
devotee should always aspire to engage in the service of advanced
devotees. As Çréla Narottama däsa Öhäkura has sung:
täìdera caraëa sevi bhakta-sane väsa
janame janame haya, ei abhiläña
A devotee should always aspire to live in the association of advanced
devotees and engage in the service of the Lord through the
paramparä system. One should serve the mission of Çré Caitanya
Mahäprabhu through the instructions of the great Gosvämés ofVåndävana.
This is called täìdera caraëa sevi. While serving the lotus
feet of the Gosvämés, one should live in the association of devotees
(bhakta-sane väsa). This is the business of a devotee. A devotee
should not aspire for material profit or lament for material loss. When
Aìgirä Åñi and Närada saw that Mahäräja Citraketu, an advanced
devotee, had fallen in the darkness of ignorance and was lamenting
for the material body of his son, by their causeless mercy they came
to advise him so that he could be saved from this ignorance.
Another significant word is brahmaëya. The Supreme Personality of
Godhead is sometimes addressed by the prayer namo brahmaëya-
deväya, which offers obeisances unto the Lord because He is served
by the devotees. Therefore this verse states, brahmaëyo bhagavad-
bhakto näväsäditum arhasi. This is the symptom of an advanced
devotee. Brahma-bhütaù prasannätmä [Bg. 18.54]. For a devotee—an
advanced, self-realized soul—there is no cause for material jubilation
or lamentation. He is always transcendental to conditional life.
Notes: No lamentation for a devotee because life is continuous.
Story of devotee giving class in London, lamenting that he was
driving the car when a brahmacari who was passenger died. One
woman devotee came up to him and said, “It’s alright. I’m that
brahmacari. I remember my last life and now I’m back distributing
books.” She goes out 8 hours a day. She phoned Revatinandana
telling him to come back and he quizzed her and verified her story.
ISKCON continues and we will all meet again.
See Bhajahari from Memories, pt 1.
Mayapur JPS VP homage by BTSwami: I’m not saying good-by
because I’ll see you soon. This life you were my elder godbrother, but
next life I will be born before you. See you soon.
Lokanath Swami tribute
6.15.20When I first came to your home, I could have given you the supreme
transcendental knowledge, but when I saw that your mind was
absorbed in material things, I gave you only a son, who caused you
jubilation and lamentation.
Notes: He could have given him theoretical knowledge, but instead he
gave realized knowledge.
BJD-- matir na krsne….’ verse from Prahlada lila. Strong material
desires impede our sp progress therefore we should become
convinced about the true nature of the material world. We already
have been trying for billions of years to enjoy. Iccha dvesa for getting
happiness and removing distress and we get birth and birth. Every
desire is a prayer. Desires impel us to act. Tandera carana sevi
bhakta sane-vasa - this will help us gain sp desires.
6.15.21-23
My dear King, now you are actually experiencing the misery of a
person who has sons and daughters. … Because they are
impermanent, they are no better than illusions, dreams and mental
concoctions.
What are the miseries of a person who has sons and daughters?
When diseased, you suffer more.
When die, you’re finished.
When go to school, you have to study for exams.
When success or failure, it’s your success or failure.
When fight with other kids, it’s their parents against you.
You hope he’ll become a nice devotee, but he doesn’t even want to
chant HK.
See purport, end: A sane man should be perfectly aware that these
things will never be able to give him happiness. One must be situated
in his spiritual identity and eternally serve the Supreme Personality of
Godhead as a devotee. Aìgirä Åñi and Närada Muni gave thisinstruction to
Mahäräja Citraketu.
6.15.24
These visible objects like wife, children and property are like dreams
and mental concoctions. Actually what we see has no permanent
existence. It is sometimes seen and sometimes not. Only because of
our past actions do we create such mental concoctions, and because
of these concoctions, we perform further activities.
Why do you feel attracted by someone you’ve never met or repulsed?
Some karma to work out.
See purport, end: According to our mental concoctions we work in
various ways, desiring various achievements, and by nature and the
order of the Supreme Personality of Godhead (karmaëä-daiva-netreëa
[SB 3.31.1]) we get the advantages we desire. Thus we become more
and more involved with material concoctions. This is the reason for
our suffering in the material world. By one kind of activity we create
another, and they are all products of our mental concoctions.
BJD-- mental concoction’ - the Sanskrit is ‘manoratha’ or ’manobhava’
Mind causes the pain and the pleasure. If a car is stolen we are not
disturbed but if we later find out that it was our car that was stolen
we become so disturbed. Similarly we are mildly sympathetic if
someone is injured, but if a dear family member or friend is injured
we feel great pain. We experience the miseries and happiness of
family and friends as if they were our own but it is all in the mind.
Mind attched to K is great friend. Mind attchd to illusion is great
enemy. Therefore constantly chant, says LCMP, to cleanse the heart,
the mind.
Don’t be like the old woman who prayed to the Lord to put the bundle
of wood back on her head. Don’t desire mat things.
Notes: Ex of Bengali mother whose son died and she said that he did
not belong to me. God gave him and God took him away.Not so easy to be
so philosophical. Some mothers never recover
from death of son.
EX: one mother in MVT restaurant with psychic who said the son was
present saying, Don’t worry I’m ok. Psychic later told her friend that
the son would come back as her grandson.
EX: one mother’s sons were kidnapped from the gurukula and she
was angry with herself for ten years for not going with them. Then
son told her it was alright, he had a good life. Then she realized she
was angry at her parents who took the boys. But realized it was their
karma and actually she was really angry with Krsna because He was
the one who actually took them away. So she had to resolve that
conflict before she could go BTG.
(These notes are also in 6.16.8. If you give that class, then use them
there instead of here.)

SPL 6.15
6.15.3 Actually, you are not the daughter of Vidarbha, nor is this man,
Malayadhvaja, your well-wishing husband. Nor were you the actual husband
of Puraïjané. You were simply captivated in this body of nine gates.
PURPORT In the material world many living entities come into contact with
one another and, increasing their attachment to a particular type of body,
become related as father, husband, mother, wife, etc. Actually every living
entity is a separate individual being, and it is because of his contact with
matter that he comes together with other bodies and becomes falsely related.
False bodies create various associations in the name of family, community,
society and nationality. Actually every living entity is part and parcel of the
Supreme Personality of Godhead, but the living entities are overly engrossed
in the material body. The Supreme Personality of Godhead, Kåñëa, appears
and gives instructions in the form of Bhagavad-gétä and Vedic literatures.
The Supreme Lord gives these instructions because He is the eternal friend
of the living entities. His instructions are important because by them the
living entity can obtain liberation from bodily engagement. As water passes
down a river, many straws and grasses are carried from the shore. These
straws and grasses come together in the river's current, but when the waves
toss this way and that, they are separated and carried somewhere else.
Similarly, the innumerable living entities within this material world are
being carried by the waves of material nature. Sometimes the waves bring
them together, and they form friendships and relate to one another on a
bodily basis of family, community or nationality. Eventually they are thrown
out of association by the waves of material nature. This process has been
going on since the creation of material nature. In this regard, Çréla
Bhaktivinoda Öhäkura sings: miche mäyära vaçe, yäccha bhese', khäccha
häbuòubu, bhaijéva kåñëa-däsa, ei viçväsa,
karle ta' ära duùkha näi
"My dear living entities, you are being carried away by the waves of
material nature. Sometimes you are on the surface, sometimes you
are being drowned. In this way your eternal life is being spoiled. If you
simply catch hold of Kåñëa and take shelter of His lotus feet, you will
once again get free from all the miserable material conditions."
In this verse the words suhåt ("well-wisher") and tava ("your") are very
significant. One's so-called husband, relative, son, father or whatever
cannot actually be a well-wisher. The only actual well-wisher is Kåñëa
Himself, as Kåñëa confirms in Bhagavad-gétä (5.29): suhådaà sarva-
bhütänäm. Society, friendship, love and well-wishers are all simply
results of being packed in different bodies. One should know this well
and try to get out of this bodily encagement into which one is thrown
birth after birth. One should take shelter of the Supreme Personality
of Godhead, Kåñëa, and return home, back to Godhead. SB 4.28.60
6.15.5
This is a discussion on impersonal Mäyäväda philosophy and the
practical philosophy of Vaiñëavas. The Mäyäväda philosophy
explains this phenomenal world to be false, but Vaiñëava
philosophers do not agree. They know that the phenomenal world is a
temporary manifestation, but it is not false. A dream that we see at
night is certainly false, but a horrible dream certainly affects the
person seeing it. The soul's fatigue is not factual, but as long as one
is immersed in the illusory bodily conception, one is affected by such
false dreams. When dreaming, it is not possible to avoid the actual
facts, and the conditioned soul is forced to suffer due to his dream. A
waterpot is made of earth and is temporary. Actually there is no
waterpot; there is simply earth. However, as long as the waterpot can
contain water, we can use it in that way. It cannot be said to be
absolutely false. SB 5.10.22
Even if by fruitive activity or worship of the demigods one is elevated
to the higher planetary systems for sense enjoyment, his situation
iscondemned in Bhagavad-gétä as antavat, perishable. The happiness
one enjoys in this way is like the pleasure of embracing a young
woman in a dream; for some time it may be pleasing, but actually the
basic principle is false. The mental concoctions of happiness and
distress in this material world are compared to dreams because of
their falseness. All thoughts of obtaining happiness by using the
material senses have a false background and therefore have no
meaning. SB 7.2.48
As advised by Mahäräja Åñabhadeva, na sädhu manye yata ätmano
'yam asann api kleçada äsa dehaù [SB 5.5.4]. One must be intelligent
enough to understand that although one's body is temporary and will
not endure for long, as long as one has a body he must undergo the
pangs of material existence. Therefore, if by good association, by the
instructions of a bona fide spiritual master, one takes to Kåñëa
consciousness, his conditional life of material existence is
vanquished, and his original consciousness, known as Kåñëa
consciousness, is revived. When one is Kåñëa conscious, he can
realize that material existence, whether one is awake or dreaming, is
nothing but a dream and has no factual value. This realization is
possible by the grace of the Supreme Lord. This grace is also present
in the form of the instructions of Bhagavad-gétä. Therefore Çré
Caitanya Mahäprabhu's mission is for everyone to engage in welfare
activities to awaken the foolish living entity, especially in human
society, so that he may come to the platform of Kåñëa
consciousness and benefit by liberation from conditional life.
In this connection, Çréla Madhväcärya cites the following verses:
duùkha-rüpo 'pi saàsäro
buddhi-pürvam aväpyate
yathä svapne çiraç chedaà
svayaà kåtvätmano vaçaù
tato duùkham aväpyeta
tathä jägarito 'pi tu
jänann apy ätmano duùkham
avaças tu pravartateOne must realize that the material condition of life is full
of
distresses. One can realize this with purified intelligence. When one's
intelligence is purified, he can understand that unwanted, temporary,
material life is just like a dream. Just as one suffers pain when his
head is cut off in a dream, in ignorance one suffers not only while
dreaming but also while awake. Without the mercy of the Supreme
Personality of Godhead, one continues in ignorance and is thus
subjected to material distresses in various ways. SB 7.7.27
6.15.7
The devotees’ camp at Woodstock is known as Krishna’s Village of
Peace. While our main tent was being set up, Indradyumna Swami
talked with an old acquaintance, the local fire chief.
Indradyumna Swami later recalled: “The chief of the fire department
said, ‘The people of Zary have been waiting all year for you to come.
They look forward to Krishna’s Village of Peace.’ Then he smiled and
said, ‘Do you remember last year when you visited our fire
department and gave me a Bhagavad-gétä?’
“Reflecting for a moment, I replied, ‘Yes, I remember.’
“‘I’ve been reading it all year, almost every day. It became particularly
relevant for me last month when one of my colleagues died fighting a
house fire. From that book I understood that the soul is eternal.’” BTG
97-01
6.15.8
We are after designations. Someone wants to become "sir," someone
wants to become "lord," someone wants to become the president or a
rich man or a king or something else. As long as we are attached to
these designations, we are attached to the body, because
designations belong to the body. But we are not these bodies, and
realizing this is the first stage in spiritual realization. We are
associated with the three modes of material nature, but we must
become detached through devotional service to the Lord. If we are
not attached to devotional service to the Lord, then we cannot
become detached from the modes of material nature. Designationsand
attachments are due to our lust and desire, our wanting to lord it
over the material nature. As long as we do not give up this propensity
of lording it over material nature, there is no possibility of returning to
the kingdom of the Supreme, the sanätana-dhäma. That eternal
kingdom, which is never destroyed, can be approached by one who is
not bewildered by the attractions of false material enjoyments, who is
situated in the service of the Supreme Lord. One so situated can
easily approach that supreme abode. BG Introduction
Persons who are unknowledgeable falsely identify with gross
material consciousness and are full of material designations. This
body is a gift of the material nature, and one who is too much
attached to the bodily consciousness is called manda, or a lazy
person without understanding of spirit soul. Ignorant men think of the
body as the self; they accept bodily connections with others as
kinsmanship, the land in which the body is obtained is their object of
worship, and they consider the formalities of religious rituals to be
ends in themselves. Social work, nationalism and altruism are some
of the activities for such materially designated persons. Under the
spell of such designations, they are always busy in the material field;
for them spiritual realization is a myth, and so they are not interested.
Those who are enlightened in spiritual life, however, should not try to
agitate such materially engrossed persons. Better to prosecute one's
own spiritual activities silently. Such bewildered persons may be
engaged in such primary moral principles of life as nonviolence and
similar materially benevolent work. BG 3.29
Mahäräja Yudhiñöhira at once relinquished all his garments, belt and
ornaments of the royal order and became completely disinterested
and unattached to everything.
PURPORT
To become purified of material contamination is the necessary
qualification for becoming one of the associates of the Lord. No one
can become an associate of the Lord or can go back to Godhead
without such purification. Mahäräja Yudhiñöhira, therefore, tobecome
spiritually pure, at once gave up his royal opulence,
relinquishing his royal dress and garments. The kañäya, or saffron
loincloth of a sannyäsé, indicates freedom from all attractive material
garments, and thus he changed his dress accordingly. He became
disinterested in his kingdom and family and thus became free from
all material contamination, or material designation. People are
generally attached to various kinds of designations—the designations
of family, society, country, occupation, wealth, position and many
others. As long as one is attached to such designations, he is
considered materially impure. The so-called leaders of men in the
modern age are attached by national consciousness, but they do not
know that such false consciousness is also another designation of
the materially conditioned soul; one has to relinquish such
designations before one can become eligible to go back to Godhead.
Foolish people adore such men who die in national consciousness,
but here is an example of Mahäräja Yudhiñöhira, a royal king who
prepared himself to leave this world without such national
consciousness. And yet he is remembered even today because he
was a great pious king, almost on the same level with the Personality
of Godhead Çré Räma. And because people of the world were
dominated by such pious kings, they were happy in all respects, and it
was quite possible for such great emperors to rule the world. SB
1.15.40
6.15.12-15
Everyone is trying to elevate himself to the highest position according
to his mentality. The karmés, who have a bodily concept of life, try to
enjoy sense gratification to the utmost. The jïänés' idea of the highest
position is merging into the effulgence of the Lord. But a devotee's
highest position is in preaching all over the world the glories of the
Supreme Personality of Godhead. Therefore the devotees are actually
the representatives of the Supreme Lord, and as such they travel all
over the world directly as Näräyaëa because they carry Näräyaëa
within their hearts and preach His glories. SB 4.22.16Pracetas: teñäà
vicaratäà padbhyäà
térthänäà pävanecchayä
bhétasya kià na roceta
tävakänäà samägamaù
Dear Lord, Your personal associates, devotees, wander all over the
world to purify even the holy places of pilgrimage. Is not such activity
pleasing to those who are actually afraid of material existence?
PURPORT
There are two kinds of devotees. One is called goñöhänandé and the
other bhajanänandé. The word bhajanänandé refers to the devotee
who does not move, but remains in one place. Such a devotee is
always engaged in the devotional service of the Lord. He chants the
mahä-mantra as taught by many äcäryas and sometimes goes out
for preaching work. The goñöhänandé is one who desires to increase
the number of devotees all over the world. He travels all over the
world just to purify the world and the people residing in it. Caitanya
Mahäprabhu advised:
påthivéte äche yata nagarädi gräma
sarvatra pracära haibe mora näma
Lord Caitanya Mahäprabhu wanted His followers to move all over the
world to preach in every town and village. In the Caitanya-
sampradäya those who strictly follow the principles of Lord Caitanya
must travel all over the world to preach the message of Lord
Caitanya, which is the same as preaching the words of Kåñëa—
Bhagavad-gétä—and Çrémad-Bhägavatam. The more the devotees
preach the principles of kåñëa-kathä, the more people throughout the
world will benefit.
Devotees like the great sage Närada, who travel all over to preach, are
called goñöhänandé. Närada Muni is always wandering throughout
the universe just to create different types of devotees. Närada even
made a hunter a devotee. He also made Dhruva Mahäräja and
Prahläda devotees. Actually, all devotees are indebted to the great
sage Närada, for he has wandered both in heaven and in hell. A
devotee of the Lord is not even afraid of hell. He goes to preach the
glories of the Lord everywhere—even in hell—because there is nodistinction
between heaven and hell for a devotee.
näräyaëa-paräù sarve
na kutaçcana bibhyati
svargäpavarga-narakeñv
api tulyärtha-darçinaù
"A pure devotee of Näräyaëa is never afraid of going anywhere and
everywhere. For him heaven and hell are one and the same." (SB
6.17.28) Such devotees, wandering all over the world, deliver those
who are actually afraid of this material existence. Some people are
already disgusted with material existence, being confused and
frustrated by material enjoyment, and some people, who are
intelligent, are interested in understanding the Supreme Lord. Both
may take advantage of the pure devotee who wanders throughout the
world.
When a pure devotee goes to a place of pilgrimage, he desires to
purify that holy place of pilgrimage. Many sinful men bathe in the holy
waters of the places of pilgrimage. They take their baths in the
waters of the Ganges and Yamunä at places such as Prayäga,
Våndävana and Mathurä. In this way the sinful men are purified, but
their sinful actions and reactions remain at the holy places of
pilgrimage. When a devotee comes to take his bath at those places of
pilgrimage, the sinful reactions left by the sinful men are neutralized
by the devotee. Térthé-kurvanti térthäni sväntaù-sthena gadä-bhåtä
(SB 1.13.10). Because the devotee always carries the Supreme
Personality of Godhead within his heart, wherever he goes becomes a
place of pilgrimage, a holy place for understanding the Supreme
Personality of Godhead. It is therefore the duty of everyone to
associate with a pure devotee and thus attain freedom from material
contamination. Everyone should take advantage of the wandering
devotees, whose only business is to deliver conditioned souls from
the clutches of mäyä. SB 4.30.38
SINCE MY ARRIVAL IN South Africa [January 19, 2002], my Indian
disciple Lakñménätha Däsa has been inviting me to take part in one
of his daily Food for Life programs. For more than five years he
haspractically single-handedly cooked and distributed over fifty thousand
plates of prasädam each week in the rural areas north of Durban.
Known as KwaZulu-Natal, the region is inhabited by Zulus, the largest
tribe in South Africa. Many Zulus live in utter poverty. Knowing that
crime is rampant in the area, and that the presence of white people in
the South African townships is not appreciated by those who
suffered under apartheid, I hesitated to go.
Last month, Lakñménätha’s Food for Life van was hijacked at
gunpoint in broad daylight. He had stopped to give some prasädam
to a few young children on the side of the road when three men pulled
up in a car, jumped out, and aimed an AK-47 at him while demanding
the keys to his van. Lakñménätha got out of the van slowly and
stepped to the side. The men jumped in the van and sped off—with a
quarter ton of prasädam inside. When the police found the van five
hours later in a nearby township, it had been stripped of everything—
the engine, doors, windows, tires, and even the prasädam.
Since then another group of men tried to hijack his new van. He was
driving through a township when a gang blocked the road. Several
men came forward and again demanded the keys to the van. Not
seeing any weapons this time, Lakñménätha refused.
“I’m feeding your people. Why do you want to stop me?”
One of the men replied, “Where do you get the money to feed us?”
“From God,” Lakñménätha answered.
“Why doesn’t God take care of me?” the man shot back.
Lakñménätha screamed at him, “If you call out to Him, maybe He will.
Why don’t you chant Hare Kåñëa!”
Startled, the man stepped back and said to his friends, “Let him go.”
Lakñménätha drove off, but he stopped a few hundred meters away.
Taking the big pots from the back of the van, he yelled, “Hare Kåñëa!
Come and get prasädam!”
Soon several hundred people gathered with bowls in their hands to
receive the Lord’s mercy.
His boldness and determination have made Hare Kåñëa a household
word among the Zulus. Wherever you drive in the greater Durban
area, little Zulu children are often seen begging at stop lights.Whenever a
devotee drives up, they start jumping up and down
excitedly, calling out, “Hare Kåñëa! Hare Kåñëa!” But instead of
asking for money, they ask for prasädam. Their enthusiasm alone is
evidence of Lakñménätha’s service.
Once Çréla Prabhupäda was walking on the beach in Mumbai with
some of his disciples. At one point, a little girl walked by and with
folded hands said to Çréla Prabhupäda, “Hare Kåñëa!”
Çréla Prabhupäda smiled, turned to his disciples, and said, “You see
how successful our movement is?”
Confused, one devotee asked, “Successful?”
“Yes,” Çréla Prabhupäda replied, “if you take just one drop of the
ocean and taste it, you can understand what the whole ocean tastes
like. Similarly, by this one girl greeting us with Hare Kåñëa, we can
appreciate how far the chanting of the Lord’s name has spread.” BTG
36-06
One who is untouched by any piety, who is completely absorbed in
irreligion, or who has never received the merciful glance of the
devotees or been to any holy place sanctified by them will still
ecstatically dance, loudly sing, and even roll about on the ground
when he becomes intoxicated by tasting the nectar of the
transcendental mellows of pure love of God given by Lord Caitanya.
Let me therefore glorify that Lord Caitanya Mahäprabhu.
—Prabodhänanda Sarasvaté, Caitanya-candrämåta 1.2
6.15.16
I do not wish to mention by name—one artificial God, he was teaching
his disciple, and the disciple was feeling electrical shocks. So
unfortunately, I cannot give you electrical shocks. (laughter) You see?
Electrical shocks, and he became fainted by electrical shock. And
these are written publicly, and fools are accepting. Why teachers
should give electrical shock? Where is that mentioned in the çästra?
(laughter) But these things are, bogus things are stated. Electrical
shock. And when he fainted, then the God was sitting, and when he
got his senses, then the disciple asked God, "Sir, why you are crying?""Now,
I have finished everything. I have given you everything." Just
see. Does a teacher finishes everything by teaching his disciple?
These things are going on. So Kåñëa is not that kind of God, that "I
have finished everything." Pürëasya pürëam ädäya pürëam
evävaçiñyate [Éço Invocation]. This is definition of God. God is so
perfect and full that even if you take all His opulences, still, He is full.
That is God. Not that "I have finished my stock."
So intelligent man should learn what is God from the Vedic
information. Don't manufacture God. … SPL SB 6.1.13-14 LA 75
The various yoga systems are given for the machine of the body, but
the process of bhakti is transcendental to mechanical arrangements.
It is therefore called tad-vijïäna, transcendental to material
understanding. If one actually wants to understand spiritual life and
spiritual knowledge, one has to approach a guru. The word guru
means "heavy," heavy with knowledge. And what is that knowledge?
Tad-vijïäna. That heaviness is brahma-niñöhä—attachment to
Brahman and Parabrahman, Bhagavän. That is the guru's
qualification.
Teachings of Lord Kapila, the Son of Devahuti
Bogus Guru
According to Çréla Viçvanätha Cakravarté Öhäkura, if a spiritual
master cannot destroy his disciple's doubts by superior knowledge,
the disciple will gradually become despondent in spiritual life.
Because a bogus guru cannot actually give Kåñëa to the disciple
according to the principle of rasa-varjaà raso 'py asya, the disciple will
again become attracted to material happiness, not having achieved
the bliss of Kåñëa's association. Such a weak disciple of a weak
spiritual master will gradually become hopeless and discouraged in
his attempt at self-realization and will again become fascinated by
the temptations of illusion, such as women, money and so-called
intellectuality based on speculation and imagination. SB 11.3.21pSo we
should follow... This is called paramparä system. As Arjuna
understood Bhagavad-gétä, if we understand in that way, then we are
perfect. I may be imperfect, but because I understand Bhagavad-gétä
as it was understood by Arjuna, I am perfect. Because the knowledge
I am distributing, that is not imperfect. Just like a post peon. A post
peon is delivering you one thousand dollars. So he may be poor man,
but the one thousand dollars, he is delivering, that is a fact. That is
not bogus thing. Because he has not manufactured something. He
has received that money order from the post office. He's asked to
deliver it to such and such person. His honesty is to deliver the
money order as it is to the bona fide person. That is his perfection.
He doesn't require... Because he's delivering one thousand dollars, he
doesn't require to become a very rich man. He may be a poor man.
Similarly, a guru, a guru is perfect when he delivers the words of the
superior authority as it is. Then he's perfect. He may be imperfect in
your estimation. But that is his perfection, that he is not misleading
people by becoming a so-called rascal scholar and interpreting in a
different way and misleading the whole population. That is
perfection. People say so much about me, that I have done some
wonderful thing. But I say that I am not a magician. I'm not a
magician. My only credit is that I am presenting Kåñëa as He is.
That's all. I am not diluting Kåñëa. That is not my business. And
therefore, because it is pure, pure ghee, therefore everyone accepts.
And if you place dalda, mixing with ghee some rascal thing, then
nobody will accept. Therefore, so many swamis went before me in
the Western countries, and they presented adulterated, and there was
not a single person became a kåñëa-bhakta. Now, by thousands they
are becoming. Why? Because it is presented pure thing. Pure thing
will be accepted everywhere. I give this example. In a, in Delhi, there
is... I have seen. One, there is confectioner's shop. He rigidly prepares
in pure ghee all the sweetmeats. So you'll find always hundreds of
customers there. And there are by the side of that... Dalda
manufacture. It is not... People are still prepared to pay sufficiently if
you give pure thing. So our this Kåñëa consciousness movement is
presenting Bhagavad-gétä as it is. We have not manufacturedanything.
While I started this movement in America, some friend
suggested that "You are writing 'International Society for Krishna
Consciousness.' Why not make it 'God consciousness.' It will be
accepted by everyone." God is Kåñëa. There must, there must be
clearly stated: "Krishna consciousness." I don't mind if nobody
accepts it, but there must be 'Kåñëa.'
So actually it is very happy that Western countries, they are accepting
Kåñëa. SPL BG 2.26 HYD 72
So what is that bona fide guru? That bona fide guru means one who
has accepted Kåñëa as guru. He is bona fide guru. That is bona fide
guru. SPL BG 13.3 HYD 74
A spiritual master will never say that "I am God. I can give you mercy."
No. That is not spiritual master. That is a bogus, pretender. A spiritual
master will say, "I am servant of God. I have brought His mercy.
Please take it and be satisfied." This is spiritual master's business.
Just like a post peon. A post peon, when he delivers you some large
amount of money, it is not his own money. The money is sent by
somebody else. But he honestly delivers you: "Sir, here is your money.
Take it." So you become very much satisfied with the peon. Although
it is not his money, but when, in case of need, you get the money sent
by your father or somebody else, brought by the peon, on oh, you get
very much satisfaction. Similarly, we are all suffering in this blazing
fire of material existence. The spiritual master brings the message
from the Supreme Lord and delivers you. And if you kindly accept,
then you'll be satisfied. This is the business of the spiritual master.
SPL Gurvastakam STO 73
Guest (2): Do you have any opinions about some of the other Indian
masters who have been...
Prabhupäda: That I have already said, that unless one is bona fide
servant of God, he cannot become master.
Guest (2): I mean specific people like Guru Maharaji.
Prabhupäda: So Guru Maharaji says that he is God himself. Then he's
a bogus. How he can be God? God is so cheap? So only the foolishperson
will accept him. Those who have no knowledge.
Guest (2): Maharshi Mahesh?
Prabhupäda: I think he doesn't speak anything about God.
Guest (3): No. He's teaching the transcendental meditation.
Prabhupäda: He speaks something of material prosperity. So He has
nothing to do with God.
Devotee (1): It's just a kind of training of mind.
Prabhupäda: That's it. Just like gymnastic. You exercise; you become
bodily strong. That's all.
Guest (2): Sai Baba?
Prabhupäda: Sai Baba, he also says, "I am Bhagavän." Therefore he's
bogus. How you can say yourself that you are Bhagavän, God? What
is your power? What you have shown? And this is cheap. Now,
supposing Sai Baba is God. So people accept him God, why? Because
he shows some jugglery. He creates little gold. Is it not? So if, by
creating gold, he is God, then there is bigger God who has created
gold mine. Why shall I go to this tiny god? I must go to the big God
who has created gold mine. This is common sense. But foolish
people, they have no common sense even. Therefore it is called
müòhä. Müòhä näbhijänäti mäm ebhyaù param avyayam. Tribhir
guëamayair bhävair mohita, müòhä näbhijänäti. Everything is there in
the Bhagavad-gétä. Just like mostly people take: "The nature is all in
all." The scientist, they take nature. But nature is matter. So where is
our experience—the matter is working automatically? Where is our
experience? Hm? Matter... Does matter work automatically? What is
your opinion?
Hanumän: It's a chain of reaction.
Prabhupäda: Reaction. First of all there must be beginning of action,
then reaction.
Hanumän: In the beginning there's Kåñëa.
Prabhupäda: Yes. That is... I think Newton or some scientist also said
that "Original motion is given by somebody; then other motions are
given." Just like this, what is called? Railway wagons? So one engine
pushes it. Then the wagon, another wagon, (makes sound)
"cutcutcutcutcut," like that. Wherefrom the original? That is answeredin the
Bhagavad-gétä,
ahaà sarvasya prabhavo RC MEX 75
6.15.21-23
bhava-jaladhi-gatänäà dvandva-vätähatänäà
suta-duhitå-kalatra-träëa-bhärärditänäm
viñama-viñaya-toye majjatäm aplavänäà
bhavati çaraëam eko viñëu-poto naräëäm
The people in this vast ocean of birth and death are being blown
about by the winds of material dualities. As they flounder in the
perilous waters of sense indulgence, with no boat to help them, they
are sorely distressed by the need to protect their sons, daughters, and
wives. Only the boat that is Lord Viñëu can save them.
Purport: Materialists sometimes philosophize that dualities such as
heat and cold provide an interesting variety or spice to life. In truth,
however, although we may romanticize about life in this temporary
world of duality, its main quality is misery. Prahläda Mahäräja has
described this world as a place where we meet up with things we
don't want and are separated from what we love. We either hanker for
what we lack, or we lament upon losing something valuable.
Whenever we seem to run into smooth sailing on the sea of human
affairs, we know, either consciously or at the back of our minds, that
we are being pursued by Time, the ultimate destroyer.
Attempting to expand our happiness, we select a marriage partner
and raise a family. We may sometimes see our family members as
protectors against the ravages of fate, but they prove to be, in Çréla
Prabhupäda's immortal words, "fallible soldiers." Our search for
security and happiness through family life merely increases our
jeopardy and pain. MM11
6.15.24
tåñëä-toye madana-pavanoddhüta-mohormi-mäle
därävarte tanaya-sahaja-gräha-saìghäkule ca
saàsäräkhye mahati jaladhau majjatäà nas tri-dhäman
pädämbhoje vara-da bhavato bhakti-nävaà prayacchaO Lord of the three
worlds, we are drowning in the vast ocean of
saàsära, which is filled with the waters of material hankering, with
many waves of illusion whipped up by the winds of lust, with
whirlpools of wives, and with vast schools of sharks and other sea
monsters who are our sons and brothers. O giver of all benedictions,
please grant me a place on the boat of devotion that is Your lotus
feet.
PURPORT
In this nightmare vision, all the dear and familiar things in life become
fearful. And yet this is an accurate assessment of material reality.
King Kulaçekhara's oceanic metaphors are not fanciful, but show us
vividly what actually is.
There is a common saying that a drowning person suddenly sees his
whole life pass before him. But we never hear what happens to the
person after death. The atheist assumes that when we die it is all
over and we rest in peace. But according to Vedic knowledge, there is
life after death. "One who has taken birth is sure to die, and after
death one is sure to take birth again" (Bg. 2.27). If the conditioned
soul sees his life pass before him at death, it is usually with regret.
His strong attachment to life-long companions and family members
becomes a big weight that drags him down into repeated birth and
death.
Therefore it is better for a person to see the fearfulness inherent in
material life before it is too late to rectify his consciousness. When he
begins to realize that there is great danger in the way he is leading his
life, enjoying a false sense of security within his orbit of friends and
relatives, then he must by all means try to change the situation by
taking up devotional service to the Lord. If he is fortunate he can
convince his friends and relatives to also change and lead a life
dedicated to God consciousness. But if he cannot change them, then
he should at least save himself. As Prahläda Mahäräja told his
demoniac father, Hiraëyakaçipu:
tat sädhu manye 'sura-varya dehinäà
sadä samudvigna-dhiyäm asad-grahät
hitvätma-pätaà gåham andha-küpaàvanaà gato yad dharim äçrayeta
"O best of the asuras, king of the demons, as far as I have learned from my
spiritual master, any person who has accepted a temporary body and
temporary household life is certainly embarrassed by anxiety because of
having fallen into a dark well where there is no water but only suffering.
One should give up this position and go to the forest. More clearly, one
should go to Våndävana, where only Kåñëa consciousness is prevalent, and
should thus take shelter of the Supreme Personality of Godhead" (SB 7.5.5).
It is not an easy thing to wake up from the complacency of ordinary life.
Everyone knows that life is full of difficulties, but we tend to think that our
family members and friends are our only solace. But as Kulaçekhara and
other Vedic sages point out, in materialistic life our family members are like
vicious beasts attacking us. To convey this unpalatable truth, Jaòa Bharata
related to King Rahügaëa an allegory about the forest of material enjoyment.
In this context he said, "My dear king, family members in this material
world go under the names of wives and children, but actually they behave
like tigers and jackals." Several times in the Mukunda-mälä-stotra, the poet
compares the material world to the sea, and the Lord (or His lotus feet) to a
boat that can rescue us. The metaphor is excellent, for no matter how expert
a swimmer a person may be, he cannot survive on his own in the rough and
vast expanses of the ocean. So our attempt to swim the ocean of material life
on our own strength, encouraged by our family and friends, is as futile as the
attempt of the lone swimmer at sea. We should turn to our only rescuer, the
Lord, and with utmost sincerity thank Him for coming to save us. MM
mantra 13

6.15.25
The living entity in the bodily conception of life is absorbed in the
body, which is a combination of the physical elements, the five
senses for gathering knowledge, and the five senses of action, along
with the mind. Through the mind the living entity suffers three kinds
of tribulations—adhibhautika, adhidaivika and adhyätmika. Therefore
this body is a source of all miseries.
See purport, paras 1, 2: In the Fifth Canto (5.5.4), while instructing his
sons, Åñabhadeva said, asann api kleçada äsa dehaù: the body,
although temporary, is the cause of all the miseries of material
existence. As already discussed in the previous verse, the entire
material creation is based on mental concoction. The mind
sometimes induces us to think that if we purchase an automobile we
can enjoy the physical elements, such as earth, water, air and fire,
combined in forms of iron, plastic, petrol and so on. Working with the
five material elements (païca-bhütas), as well as with our five
knowledge-gathering senses like the eyes, ears and tongue and our
five active senses like the hands and legs, we become involved in the
material condition. Thus we are subjected to the tribulations knownas
adhyätmika, adhidaivika and adhibhautika. The mind is the center
because the mind creates all these things. As soon as the material
object is struck, however, the mind is affected, and we suffer. For
example, with the material elements, the working senses and the
knowledge-gathering senses we create a very nice car, and when the
car is accidentally smashed in a collision, the mind suffers, and
through the mind the living entity suffers.
The fact is that the living entity, while concocting with the mind,
creates the material condition. Because matter is destructible,
through the material condition the living entity suffers. Otherwise, the
living entity is detached from all material conditions. When one
comes to the Brahman platform, the platform of spiritual life, fully
understanding that he is a spiritual soul (ahaà brahmäsmi), he is no
longer affected by lamentation or hankering.
Notes: Adhyatmika: Govinda: I thought happiness is new computer.
Got it, but eyes and back hurt, not happy. Thought need good sound
system. Got it, not happy. I said: Welcome to the material world. Real
problem: any means of escape, whatever we have, we need to take
our mind with us.
adhidaivika: very hot at night, but I can relax with the fan, then
electricity fails—no problem, generator; then generator fails because
monkeys chewed the line. Ultimately, all arrangements fail. Just
surrender and chant HK.
adhibhautika miseries. EX: BSS and small birds. He fed the babies
and the mother cawed and wouldn’t let him sleep.
6.15.26
Therefore, O King Citraketu, carefully consider the position of the
ätmä. In other words, try to understand who you are—whether body,
mind or soul. Consider where you have come from, where you are
going after giving up this body, and why you are under the control of
material lamentation. Try to understand your real position in this way,
and then you will be able to give up your unnecessary attachment.
You will also be able to give up the belief that this material world, or
anything not directly in touch with service to Kåñëa, is eternal. Thusyou will
obtain peace.
See purport, whole: The Kåñëa consciousness movement is factually
endeavoring to bring human society to a sober condition. Because of a
misdirected civilization, people are jumping in materialistic life like cats and
dogs, performing all sorts of abominable, sinful actions and becoming
increasingly entangled. The Kåñëa consciousness movement includes self-
realization because one is first directed by Lord Kåñëa to understand that
one is not the body but the owner of the body. When one understands this
simple fact, he can direct himself toward the goal of life. Because people are
not educated in terms of the goal of life, they are working like madmen and
becoming more and more attached to the material atmosphere. The
misguided man accepts the material condition as everlasting. One must give
up his faith in material things and give up attachment for them. Then one
will be sober and peaceful.
6.15.27 The great sage Närada continued: My dear King, attentively receive
from me a mantra, which is most auspicious. After accepting it from me, in
seven nights you will be able to see the Lord face to face.
6.15.28 My dear King, in former days Lord Çiva and other demigods took
shelter of the lotus feet of Saìkarñaëa. Thus they immediately got free from
the illusion of duality and achieved unequaled and unsurpassed glories in
spiritual life. You will very soon attain that very same position.
BJD-- On one side get free from illusion and on the other side get sp
enlightenment.
Insert grief.

Notes 6.16
BJD-- Reviews Cketus heart is broken. The sage comes and preaches the AT
- who would expect such straightforward words? One can only preach so
strongly if one has realisation and it will touch the heart of the recipient.
Potent preaching and immediately Cketu understood and wanted to hear
more. He was so ready for sp knowledge. Thus he had given up his desire
for a son. He wouldn’t have heard the instruction before. Wet grass won’t
burn. Talks about how MP is receptive as his time left was diminishing
maybe only 4 days left. So SG is speaking strongly and telling what MP
needs to hear. Krtadyuti was crying on and on when he first died. But now
Narada has done this - brought him back.
6.16.1 Narada brought the dead son to life.
6.16.2 Çré Närada Muni said: O living entity, all good fortune unto you. Just
see your father and mother. All your friends and relatives are overwhelmed
with grief because of your passing away.
6.16.3 Because you died untimely, the balance of your lifetime still remains.
Therefore you may reenter your body and enjoy the remainder of your life,
surrounded by your friends and relatives. Accept the royal throne and all the
opulences given by your father.
6.16.4 By the mystic power of Närada Muni, the living entity reentered his
dead body for a short time and spoke in reply to Närada Muni's request. He
said: According to the results of my fruitive activities, I, the living being,
transmigrate from one body to another, sometimes going to the species of
the demigods, sometimes to the species oflower animals, sometimes among
the vegetables, and sometimes to
the human species. Therefore, in which birth were these my mother
and father? No one is actually my mother and father. How can I
accept these two people as my parents?
See purport, para 2: This time the living entity was supposed to have
been the son of Mahäräja Citraketu and Queen Kåtadyuti because
according to the laws of nature he had entered a body made by the
King and Queen. Actually, however, he was not their son. The living
entity is the son of the Supreme Personality of Godhead, and because
he wants to enjoy this material world, the Supreme Lord gives him a
chance to enter various bodies. The living entity has no true
relationship with the material body he gets from his material father
and mother. He is part and parcel of the Supreme Lord, but he is
allowed to go through different bodies. The body created by the so-
called father and mother actually has nothing to do with its so-called
creators. Therefore the living entity flatly denied that Mahäräja
Citraketu and his wife were his father and mother.
6.16.5
In this material world, which advances like a river that carries away
the living entity, all people become friends, relatives and enemies in
due course of time. They also act neutrally, they mediate, they
despise one another, and they act in many other relationships.
Nonetheless, despite these various transactions, no one is
permanently related.
See purport, whole: It is our practical experience in this material world
that the same person who is one's friend today becomes one's
enemy tomorrow. Our relationships as friends or enemies, family men
or outsiders, are actually the results of our different dealings.
Citraketu Mahäräja was lamenting for his son, who was now dead,
but he could have considered the situation otherwise. "This living
entity," he could have thought, "was my enemy in my last life, and
now, having appeared as my son, he is prematurely leaving just togive me
pain and agony." Why should he not consider his dead son
his former enemy and instead of lamenting be jubilant because of an
enemy's death? As stated in Bhagavad-gétä (3.27), prakåteù
kriyamäëäni guëaiù karmäëi sarvaçaù: factually everything is
happening because of our association with the modes of material
nature. Therefore one who is my friend today in association with the
mode of goodness may be my enemy tomorrow in association with
the modes of passion and ignorance. As the modes of material
nature work, in illusion we accept others as friends, enemies, sons or
fathers in terms of the reactions of different dealings under different
conditions.
Notes: Is SP saying that he actually was his enemy in his last life?
Who is our best friend and worst enemy? The mind.
BJD-- We are carried by the river of time. The body literally carries us
away.
Reads purp to v 5 The one who gives us the most pleasure also gives
you the most pain. The mental situation is the factor - it has nothing
to do with objective reality. See how we can be attracted and then
minutes later we can be repelled by the same thing.
6.16.6
As gold passes from one hand to another, the living entity is injected
into different bodies by one father after another.
See purport, para 1: It has already been explained that Citraketu's son
was his enemy in a past life and had now appeared as his son just to
give him more severe pain. Indeed, the untimely death of the son
caused severe lamentation for the father. One may put forward the
argument, "If the King's son was his enemy, how could the King have
so much affection for him?" In answer, the example is given that
when someone's wealth falls into the hands of his enemy, the money
becomes the enemy's friend. Then the enemy can use it for his ownpurposes.
Indeed, he can even use it to harm its previous owner.
Therefore the money belongs neither to the one party nor to the
other. The money is always money, but in different situations it can
be used as an enemy or a friend.
See purport, last quote: janame janame sabe pitä mätä päya
kåñëa guru nahi mile baja hari ei
In the transmigration of the soul through different bodies, everyone,
in every form of life—be it human, animal, tree or demigod—gets a
father and mother. This is not very difficult. The difficulty is to obtain
a bona fide spiritual master and Kåñëa. Therefore the duty of a
human being is to capture the opportunity to come in touch with
Kåñëa's representative, the bona fide spiritual master. Under the
guidance of the spiritual master, the spiritual father, one can return
home, back to Godhead.
6.16.7
Relationships are impermanent, just as an animal belongs to
someone, but when sold, belonging to someone else, the first person
loses affinity for it.
See purport, sentence 3: The living entity is certainly eternal, but
because he is covered by a temporary dress, the body, his eternity is
not observed.
How many times do we make the mistake of observing the body
instead of the soul?
BJD-- SP told story about a very wealthy man who had a big house
and sons. He left his body and came back as a cobbler in the same
area. He went to the same house where he used to live to beg for
cobbling work and his sons of his last birth beat him with shoes.
Cketu is having his grief broken. The relationship is temporary and
ultimately unreal.
Reads purp to v 7 from ‘The liv ent…’ Says how he a bought a 2nd hand
car in Melbourne some years ago. The original owners came by oneday and
they were so affectionate to the car even tho it had been in
BJ’s possession for several months. BJ said he felt awkward that
they were claiming an ownership relationship with the car. It was his
car! This is an example of how we invest ourselves in temporary
ownership and relationships.
A man traveled a long way to meet a sadhu. When he got to meet the
sadhu he was sitting with next to no possessions. The man was
astonished that the sadhu’s life was so sparse . He asked the sadhu
why he had so few things around him. The sadhu responded by
asking the man himself why he had so few possessions with him -
the man replied that he was traveling. ‘Well,’ said the sadhu, ‘I am also
traveling’. So the reality is that we are just passing thru this world.
We have to crack the illusion of thinking the body is us. Otherwise we
will be terrified when death comes. Bhag and these facts and the
Holy Name are only shelter from the deep dangerous whirlpool of
material life.
6.16.8
After he dies, however, the relationship is finished. Under these
circumstances, one should not be falsely involved with jubilation and
lamentation.
Notes: Ex of Bengali mother whose son died and she said that he did
not belong to me. God gave him and God took him away.
Not so easy to be so philosophical. Some mothers never recover
from death of son.
EX: one mother in MVT restaurant with psychic who said the son was
present saying, Don’t worry I’m ok. Psychic later told her friend that
the son would come back as her grandson.
EX: one mother’s sons were kidnapped from the gurukula and she
was angry with herself for ten years for not going with them. Then
son told her it was alright, he had a good life. Then she realized she
was angry at her parents who took the boys. But realized it was their
karma and actually she was really angry with Krsna because He was
the one who actually took them away. So she had to resolve thatconflict
before she could go BTG.
What is the difference between relationship of material parents and
child and Vasudeva and Krsna?
In order to reciprocate the love of Vasudeva for Him, Kåñëa mostly
concealed His unlimited opulences. In this way the devotee is fully
encouraged in his particular loving relationship with the Lord.
However, when Vasudeva was filled with anxiety due to the
dangerous situation created by the brähmaëa's curse, Närada
immediately reminded him that such anxiety was unnecessary, since
all these events were under the direct control of the Supreme
Personality of Godhead. Thus, the Vaiñëava paramahaàsas who take
the position of the Lord's parents remain under the shelter of the Lord
at all times and never deviate from the loving devotional service of
the Lord. They remain fixed in transcendence in all circumstances,
unlike ordinary parents of the material world, who are constantly
becoming bewildered by illusion due to the bodily concept of life. SB
11.5.49
6.16.9
Although the living entity is eternal, because he is extremely small, he
is prone to be illusioned by the external energy, and thus he creates
various bodies for himself according to his different desires.
See purport, beginning: In this verse the philosophy of acintya-
bhedäbheda—simultaneous oneness and difference—is described.
The living entity is eternal (nitya) like the Supreme Personality of
Godhead, but the difference is that the Supreme Lord is the greatest,
no one being equal to or greater than Him, whereas the living entity is
sükñma, or extremely small.
See purport, para 2: Another peculiar characteristic of the jéva is that
he becomes covered by mäyä. Ätmamäyä-guëaiù: he is prone to
being covered by the Supreme Lord's illusory energy. The living entity
is responsible for his conditional life in the material world, andtherefore he
is described as prabhu ("the master"). If he likes he can
come to this material world, and if he likes he can return home, back
to Godhead. Because he wanted to enjoy this material world, the
Supreme Personality of Godhead gave him a material body through
the agency of the material energy. As the Lord Himself says in
Bhagavad-gétä (18.61):
éçvaraù sarva-bhütänäà
håd-deçe 'rjuna tiñöhati
bhrämayan sarva-bhütäni
yanträrüòhäni mäyayä
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is
directing the wanderings of all living entities, who are seated as on a
machine, made of the material energy." The Supreme Lord gives the
living entity a chance to enjoy in this material world as he desires, but
He openly expresses His own desire that the living entity give up all
material aspirations, fully surrender unto Him and return home, back
to Godhead.
6.16.10
For this living entity, no one is dear, nor is anyone unfavorable. He
makes no distinction between that which is his own and that which
belongs to anyone else. He is one without a second; in other words,
he is not affected by friends and enemies, well-wishers or mischief-
mongers. He is only an observer, a witness, of the different qualities
of men.
See purport, beginning: As explained in the previous verse, the living
entity has the same qualities as the Supreme Personality of Godhead,
but he has them in minute quantities because he is a small particle
(sükñma) whereas the Supreme Lord is all-pervading and great. For
the Supreme Lord there are no friends, enemies or relatives, for He is
completely free from all the disqualifications of ignorance that
characterize the conditioned souls. On the other hand, He is
extremely kind and favorable to His devotees, and He is not at all
satisfied with persons who are envious of His devotees.6.16.11
The Supreme Lord [ätmä], the creator of cause and effect, does not
accept the happiness and distress that result from fruitive actions.
He is completely independent of having to accept a material body,
and because He has no material body, He is always neutral. The living
entities, being part and parcel of the Lord, possess His qualities in a
minute quantity. Therefore one should not be affected by
lamentation.
See purport, para 1, middle: We should also understand that udäséna,
neutral, does not mean that He takes no action. Rather, it means that
He is not personally affected. For example, a court judge is neutral
when two opposing parties appear before him, but he still takes
action as the case warrants. To become completely neutral,
indifferent, to material activities, we should simply seek shelter at the
lotus feet of the supreme neutral person.
Mahäräja Citraketu was advised that remaining neutral in such trying
circumstances as the death of one's son is impossible. Nevertheless,
since the Lord knows how to adjust everything, the best course is to
depend upon Him and do one's duty in devotional service to the Lord.
In all circumstances, one should be undisturbed by duality. As stated
in Bhagavad-gétä (2.47):
karmaëy evädhikäras te
mä phaleñu kadäcana
mä karma-phala-hetur bhür
emä te saìgo 'stv akarmaëi
"You have a right to perform your prescribed duty, but you are not
entitled to the fruits of action. Never consider yourself to be the
cause of the results of your activities, and never be attached to not
doing your duty." One should execute one's devotional duty, and for
the results of one's actions one should depend upon the Supreme
Personality of Godhead.BJD-- The events of this account force us to accept
the eternality of
the soul. The soul didn’t want to stay with his so -called parents!
Everyone was astonished by this turn of events.
6.16.12
After Citraketu and his relatives heard the dead son speak and leave,
they cut off the shackles of their affection, which was due to their
relationship with him, and gave up their lamentation.
6.16.13
They performed the funeral ceremonies and gave up the affection
that leads to illusion, lamentation, fear and pain. Such affection is
undoubtedly difficult to give up, but they gave it up very easily.
6.16.14
Queen Kåtyadyuti's co-wives, who had poisoned the child, were very
much ashamed, and they lost all their bodily luster. While lamenting,
O King, they remembered the instructions of Aìgirä and gave up their
ambition to bear children. Following the directions of the brähmaëas,
they went to the bank of the Yamunä, where they bathed and atoned
for their sinful activities.
See purport, end: Those who are sincere souls, after hearing this
incident, should refrain from such child-killing and should atone for
their sinful activities by taking to Kåñëa consciousness very
seriously. If one chants the Hare Kåñëa mahä-mantra without
offenses, all of one's sinful actions are surely atoned for immediately,
but one should not commit such deeds again, for that is an offense.
6.16.15
Citraketu was enlightened by Narada and Angira. As an elephant
becomes free from a muddy reservoir of water, King Citraketu came
out of the dark well of family life.
6.16.16The King bathed in the water of the Yamunä, and according to
prescribed duties, he offered oblations of water to the forefathers
and demigods. Very gravely controlling his senses and mind, he then
offered his respects and obeisances to the sons of Lord Brahmä
[Aìgirä and Närada].
6.16.17
Thereafter, being very much pleased with Citraketu, who was a self-
controlled devotee and surrendered soul, Närada, the most powerful
sage, spoke to him the following transcendental instructions.
BJD-- Take the medicine right now while we able to and become more
serious and give up the illusions which will cause us suffering later
on. Says that it is difficult to give class when it touches on one’s own
attachments. One has to hear the message one is preaching - we are
forced to hear.
BJD—Introd: Now we will hear about satyam param. Mantra here.
Talks about the nature of the AT. If we use our own power to
understand Him we will conclude that He is all pervading. If we use
yogic power we will conclude that He is in everyone’s heart. And if we
develop devotion we will understand that He is the SPG.
Reads the purp to v 18 - 19 from ‘Because the Lord’s body…’ to end.
Talks about how K’s limbs and senses are interchangeable in their
functioning - angani yasya….
6.16.18-19
oà namas tubhyaà bhagavate
väsudeväya dhémahi
pradyumnäyäniruddhäya
namaù saìkarñaëäya ca
namo vijïäna-mäträya
paramänanda-mürtaye
ätmärämäya çäntäya
nivåtta-dvaita-dåñöaye[Närada gave Citraketu the following mantra.] O
Lord, O Supreme
Personality of Godhead, who are addressed by the oàkära [praëava], I
offer my respectful obeisances unto You. O Lord Väsudeva, I
meditate upon You. O Lord Pradyumna, Lord Aniruddha and Lord
Saìkarñaëa, I offer You my respectful obeisances. O reservoir of
spiritual potency, O supreme bliss, I offer my respectful obeisances
unto You, who are self-sufficient and most peaceful. O ultimate truth,
one without a second, You are realized as Brahman, Paramätmä and
Bhagavän and are therefore the reservoir of all knowledge. I offer my
respectful obeisances unto You.
See purport, paras 3, 4: The word mäträ is explained in the
Mediné dictionary as follows: mäträ karëa-vibhüñäyäà vitte
mäne paricchade. The word mäträ, in its different imports, is
used to indicate the decoration of the ear, possession, respect,
and the possession of a covering. As stated in Bhagavad-gétä
(2.14):
mäträ-sparçäs tu kaunteya
çétoñëa-sukha-duùkha-däù
ägamäpäyino 'nityäs
täàs titikñasva bhärata
"O son of Kunté, the nonpermanent appearance of happiness and
distress, and their disappearance in due course, are like the
appearance and disappearance of winter and summer seasons. They
arise from sense perception, O scion of Bharata, and one must learn
to tolerate them without being disturbed." In the conditioned state of
life, the body is used as our dress, and as one needs different dresses
during the summer and winter, we conditioned souls are changing
bodies according to our desires. However, because the body of the
Supreme Lord is full of knowledge, it needs no covering. The idea that
Kåñëa's body is like ours—in other words, that His body and soul are
different—is a misunderstanding. There are no such differences for
Kåñëa, because His body is full of knowledge. Here we receive
material bodies because of a lack of knowledge, but because Kåñëa,
Väsudeva, is full of knowledge, there is no difference between Hisbody and
His soul. Kåñëa remembers what He said forty million years
ago to the sun-god, but an ordinary being cannot remember what he
said the day before yesterday. This is the difference between Kåñëa's
body and our body. Therefore the Lord is addressed as vijïäna-
mäträya paramänanda-mürtaye.
Because the Lord's body is full of knowledge, He always enjoys
transcendental bliss. Indeed, His very form is paramänanda. This is
confirmed in the Vedänta-sütra: änandamayo'bhyäsät. By nature the
Lord is änandamaya. Whenever we see Kåñëa, He is always full of
änanda in all circumstances. No one can make Him morose.
Ätmärämäya: He does not need to search for external enjoyment,
because He is self-sufficient. Çäntäya: He has no anxiety. One who
has to seek pleasure from other sources is always full of anxiety.
Karmés, jïänés and yogés are full of anxiety because they want
something, but a devotee does not want anything; he is simply
satisfied in the service of the Lord, who is fully blissful.
What do we know about Vasudeva, Sankarsana, Pradyumna,
Aniruddha?
6.16.20
ätmänandänubhütyaiva
nyasta-çakty-ürmaye namaù
håñékeçäya mahate
namas te 'nanta-mürtaye
Perceiving Your personal bliss, You are always transcendental to the
waves of material nature. Therefore, my Lord, I offer my respectful
obeisances unto You. You are the supreme controller of the senses,
and Your expansions of form are unlimited. You are the greatest, and
therefore I offer my respectful obeisances unto You.
Make FC: Lord
Blissful
Living entity
miserable
Spiritual body material body—troubles
Free from dualities
disturbed by attachment andDetachment
Master of senses
Greatest
Transcendental
servant of senses
smallest
conditioned by modes
Unlimited expansions limited expansions
See purport, whole: This verse analytically differentiates the living
entity from the Supreme Lord. The form of the Lord and the form of
the conditioned soul are different because the Lord is always blissful
whereas the conditioned soul is always under the threefold miseries
of the material world. The Supreme Lord is sac-cid-änanda-vigraha
[Bs. 5.1]. He derives änanda, bliss, from His own self. The Lord's body
is transcendental, spiritual, but because the conditioned soul has a
material body, he has many bodily and mental troubles. The
conditioned soul is always perturbed by attachment and detachment,
whereas the Supreme Lord is always free from such dualities. The
Lord is the supreme master of all the senses, whereas the
conditioned soul is controlled by the senses. The Lord is the greatest,
whereas the living entity is the smallest. The living entity is
conditioned by the waves of material nature, but the Supreme Lord is
transcendental to all actions and reactions. The expansions of the
Supreme Lord's body are innumerable (advaitam acyutam anädim
ananta-rüpam [Bs. 5.33]), but the conditioned soul is limited to only
one form. From history we learn that a conditioned soul, by mystic
power, can sometimes expand into eight forms, but the Lord's bodily
expansions are unlimited. This means that the bodies of the Supreme
Personality of Godhead have no beginning and no end, unlike the
bodies of the living entities.
BJD--we are not the Supreme Lord. It is a popular idea that we are the
Lord but we are not - if we know the qualities of God we can clearly
see we are not God. We are not free from BDD&OA and therefore we
are subordinated and not all powerful.
Reads purp to v 20 Conditioned by the waves of mat nature. Waves
wash over us and force us to accept different mental concoctions. Kis not
under the mmn. His form is eternal and without beginning and
end. What a concept!
If we are separated from K we are like a spark fallen out of the fire
6.16.21
vacasy uparate 'präpya
ya eko manasä saha
anäma-rüpaç cin-mätraù
so 'vyän naù sad-asat-paraù
The words and mind of the conditioned soul cannot approach the
Supreme Personality of Godhead, for material names and forms are
not applicable to the Lord, who is entirely spiritual, beyond the
conception of gross and subtle forms. The impersonal Brahman is
another of His forms. May He, by His pleasure, protect us.
6.16.22
yasminn idaà yataç cedaà
tiñöhaty apyeti jäyate
måëmayeñv iva måj-jätis
tasmai te brahmaëe namaù
As pots made completely of earth are situated on earth after being
created and are transformed into earth again when broken, this
cosmic manifestation is caused by the Supreme Brahman, situated in
the Supreme Brahman, and annihilated in the same Supreme
Brahman. Therefore, since the Supreme Lord is the cause of
Brahman, let us offer Him our respectful obeisances.
6.16.23
yan na spåçanti na vidur
mano-buddhéndriyäsavaù
antar bahiç ca vitataà
vyomavat tan nato 'smy aham
The Supreme Brahman emanates from the Supreme Personality of
Godhead and expands like the sky. Although untouched by anything
material, it exists within and without. Nonetheless, the mind,intelligence,
senses and living force can neither touch Him nor know
Him. I offer unto Him my respectful obeisances.
BJD-- The verse till now have described the Brahman. The next verse,
v 24, describes the Paramatma.
6.16.24
dehendriya-präëa-mano-dhiyo 'mé
yad-aàça-viddhäù pracaranti karmasu
naivänyadä lauham iväprataptaà
sthäneñu tad drañörapadeçam eti
As iron has the power to burn when made red-hot in the association
of fire, so the body, senses, living force, mind and intelligence,
although merely lumps of matter, can function in their activities when
infused with a particle of consciousness by the Supreme Personality
of Godhead. As iron cannot burn unless heated by fire, the bodily
senses cannot act unless favored by the Supreme Brahman.
See purport, whole: Red-hot iron can burn, but it cannot burn the
original fire. Therefore the consciousness of the small particle of
Brahman is fully dependent on the power of the Supreme Brahman. In
Bhagavad-gétä the Lord says, mattaù småtir jïänam apohanaà ca:
[Bg. 15.15] "From Me the conditioned soul receives memory,
knowledge and forgetfulness." The power for activities comes from
the Supreme Lord, and when the Lord withdraws this power, the
conditioned soul no longer has energy with which to act through his
various senses. The body includes five knowledge-acquiring senses,
five active senses and the mind, but actually these are merely lumps
of matter. For example, the brain is nothing but matter, but when
electrified by the energy of the Supreme Personality of Godhead, the
brain can act, just as iron can burn when made red-hot by the
influence of fire. The brain can act while we are awake or even while
we are dreaming, but when we are fast asleep or unconscious the
brain is inactive. Since the brain is a lump of matter, it does not have
independent power with which to act. It can act only when favored bythe
influence of the Supreme Personality of Godhead, who is
Brahman or Parabrahman. This is the way to understand how the
Supreme Brahman, Kåñëa, is present everywhere, just as the
sunshine is present because of the sun-god in the sun globe. The
Supreme Lord is called Håñékeça; He is the only conductor of the
senses. Unless empowered by His energy, our senses cannot act. In
other words, He is the only seer, the only worker, the only listener, and
the only active principle or supreme controller.
BJD-- These verses end in obeisances because we are humbled by
Him and have to offer our obeisances to Him.
6.16.25
oà namo bhagavate mahä-puruñäya mahänubhäväya mahä-vibhüti-
pataye sakala-sätvata-parivåòha-nikara-kara-kamala-kuòmalopalälita-
caraëäravinda-yugala parama-parameñöhin namas te.
O transcendental Lord, who are situated in the topmost planet of the
spiritual world, Your two lotus feet are always massaged by a
multitude of the best devotees with their lotus-bud hands. You are the
Supreme Personality of Godhead, complete in six opulences. You are
the supreme person mentioned in the Puruña-sükta prayers. You are
the most perfect, self-realized master of all mystic power. Let me
offer my respectful obeisances unto You.
See purport, whole: It is said that the Absolute Truth is one, but is
manifested in different features as Brahman, Paramätmä and
Bhagavän. The previous verses described the Brahman and
Paramätmä features of the Absolute Truth. Now this prayer is offered
in bhakti-yoga to the Absolute Supreme Person. The words used in
this regard are sakala-sätvata-parivåòha. The word sätvata means
"devotees," and sakala means "all together." The devotees, who also
have lotus feet, serve the lotus feet of the Lord with their lotus hands.
The devotees may sometimes not be competent to serve the lotus
feet of the Lord, and therefore the Lord is addressed as parama-
parameñöhin. He is the Supreme Person, yet He is very kind to thedevotees.
No one is competent to serve the Lord, but even if a
devotee is not competent, the merciful Lord accepts the humble
attempt of the devotee.
BJD-- Now obviously addresses and describes a person. He has feet!
Why lotus hands? They are soft and pinkish.
6.16.26
Çré Çukadeva Gosvämé continued: Närada, having become the
spiritual master of Citraketu, instructed him fully in this prayer
because Citraketu was fully surrendered. O King Parékñit, Närada
then left with the great sage Aìgirä for the topmost planet, known as
Brahmaloka.
BJD-- This is the end of the mantras or prayers in this section.
See purport, whole: When Aìgirä had first come to visit King Citraketu,
he did not bring Närada with him. However, after the death of
Citraketu's son, Aìgirä brought Närada to instruct King Citraketu
about bhakti-yoga. The difference was that in the beginning Citraketu
was not in a temperament of renunciation, but after the death of his
son, when he was overwhelmed by his great plight, he was awakened
to the platform of renunciation by instructions regarding the falsity of
this material world and material possessions. It is only at this stage
that bhakti-yoga can be instructed. As long as one is attached to
material enjoyment, bhakti-yoga cannot be understood. This is
confirmed in Bhagavad-gétä (2.44):
bhogaiçvarya-prasaktänäà
tayäpahåta-cetasäm
vyavasäyätmikä buddhiù
samädhau na vidhéyate
"In the minds of those who are too attached to sense enjoyment and
material opulence, and who are bewildered by such things, the
resolute determination of devotional service to the Supreme Lord
does not take place." As long as one is very much attached tomaterial
enjoyment, one cannot concentrate his mind on the subject
matter of devotional service.
The Kåñëa consciousness movement is progressing successfully in
the Western countries at the present moment because the youth in
the West have reached the stage of vairägya, or renunciation. They
are practically disgusted with material pleasure from material
sources, and this has resulted in a population of hippies throughout
the Western countries. Now if these young people are instructed
about bhakti-yoga, Kåñëa consciousness, the instructions will
certainly be effective.
As soon as Citraketu understood the philosophy of vairägya-vidyä, the
knowledge of renunciation, he could understand the process of
bhakti-yoga. In this regard Çréla Särvabhauma Bhaööäcärya has said,
vairägya-vidyä-nija-bhakti-yoga [Cc. Madhya 6.254]. Vairägya-vidyä
and bhakti-yoga are parallel lines. One is essential for understanding
the other. It is also said, bhaktiù pareçänubhavo viraktir anyatra ca
(SB 11.2.42). Advancement in devotional service, or Kåñëa
consciousness, is characterized by increasing renunciation of
material enjoyment. Närada Muni is the father of devotional service,
and therefore, just to bestow causeless mercy upon King Citraketu,
Aìgirä brought Närada Muni to instruct the King. These instructions
were extremely effective. Anyone who follows in the footsteps of
Närada Muni is certainly a pure devotee.
Notes: As Narada came to Citraketu at an opportune time, so SP
came to the west at an opportune time.
6.16.27
Fasting and drinking only water, Citraketu for one week continuously
chanted with great care and attention the mantra given by Närada
Muni.
6.16.28
O King Parékñit, after only one week of repeatedly practicing the
mantra received from the spiritual master, Citraketu achieved the ruleof the
planet of the Vidyädharas as an intermediate product of his
spiritual advancement in knowledge.
See purport, whole: If a devotee, after being initiated, adheres rigidly
to the instructions of the spiritual master, he is naturally endowed
with the material opulences of vidyädhara-adhipatyam and similar
posts as by-products. A devotee need not practice yoga, karma or
jïäna to achieve a successful result. Devotional service alone is
competent to award a devotee all material power. A pure devotee,
however, is never attached to material power, although he gets it very
easily without personal endeavor. Citraketu received this side benefit
of his devotional service, which he rigidly performed in accordance
with the instructions of Närada.
6.16.29
Thereafter, within a very few days, by the influence of the mantra that
Citraketu had practiced, his mind became increasingly enlightened in
spiritual progress, and he attained shelter at the lotus feet of
Anantadeva.
See purport, para 1, middle: A devotee's mind is never diverted to the
material side of the temple. The bricks, stone and wood used in the
construction of the temple are spiritual, just as the Deity, although
made of stone, is not stone but the Supreme Personality of Godhead
Himself. The more one advances in spiritual consciousness, the more
he can understand the elements of devotional service. Nothing in
devotional service is material; everything is spiritual. Consequently a
devotee is awarded so-called material opulence for spiritual
advancement. This opulence is an aid to help the devotee advance
toward the spiritual kingdom. Thus Mahäräja Citraketu remained in
material opulence as a vidyädhara-pati, master of the Vidyädharas,
and by executing devotional service he became perfect within a very
few days and returned home, back to Godhead, taking shelter of the
lotus feet of Lord Çeña, Ananta.A karmé's material opulence and a devotee's
material opulence are
not on the same level. Çréla Madhväcärya comments in this way:
anyäntaryämiëaà viñëum
upäsyänya-samépagaù
bhaved yogyatayä tasya
padaà vä präpnuyän naraù
By worshiping Lord Viñëu one can get whatever he desires, but a pure
devotee never asks Lord Viñëu for any material profit. Instead he
serves Lord Viñëu without material desires and is therefore ultimately
transferred to the spiritual kingdom. In this regard, Çréla Véraräghava
Äcärya comments, yatheñöa-gatir ity arthaù: by worshiping Viñëu, a
devotee can get whatever he likes. Mahäräja Citraketu wanted only to
return home, back to Godhead, and therefore he achieved success in
that way.
BJD—Introd: Cketu got powerful mantras from Narada M.
Reviews philosophical content of mantras about the brahman and the
quality of the Lord and the jiva.
Anantadev is aka Sankarsana.
Reads v 30 Lord is undoubtedly a person; here He is described.
6.16.30
Upon reaching the shelter of Lord Çeña, the Supreme Personality of
Godhead, Citraketu saw that He was as white as the white fibers of a
lotus flower. He was dressed in bluish garments and adorned with a
brilliantly glittering helmet, armlets, belt and bangles. His face was
smiling, and His eyes were reddish. He was surrounded by such
exalted liberated persons as Sanat-kumära.
6.16.31
Citraketu became freed from all sins and attained love of Godhead.
Then he offered obeisances with tears in his eyes.
See purport, whole: The word tad-darçana-dhvasta-samasta-kilbiñaù
is very important in this verse. If one regularly sees the SupremePersonality
of Godhead in the temple, one will gradually be
disinfected of all material desires simply by visiting the temple and
seeing the Deity. When one is freed from all the results of sinful
activities, one will be purified, and with a healthy mind, completely
cleansed, he will increasingly make progress in Kåñëa
consciousness.
BJD-- Mat desires are infections. Disease.
6.16.32
With tears of love and affection, Citraketu repeatedly moistened the
resting place of the Supreme Lord's lotus feet. Because his voice was
choked in ecstasy, for a considerable time he was unable to utter any
of the letters of the alphabet to offer the Lord suitable prayers.
BJD-- Our bodies should be dedicated to the Lord’s service - fully
surrendered and loving Him - that is the natural, pure condition of the
liv ent. Then we can leave the mat wld.
6.16.33
Thereafter, by controlling his mind with his intelligence and thus
restricting his senses from external engagements, he recovered
suitable words with which to express his feelings. Thus he began
offering prayers to the Lord, who is the personification of the holy
scriptures [the sätvata-saàhitäs like the Brahma-saàhitä and the
Närada-païcarätra] and who is the spiritual master of all.
See purport, first half: One cannot offer prayers to the Lord with
mundane words. One must become spiritually advanced by
controlling the mind and senses. Then he can find suitable words to
offer in prayers to the Lord. Quoting the following verse from the
Padma Puräëa, Çréla Sanätana Gosvämé forbids us to sing any song
not sung by authorized devotees.
avaiñëava-mukhodgérëaà
pütaà hari-kathämåtamçravaëaà naiva kartavyaà
sarpocchiñöaà yathä payaù
The words or songs of a person not fixed in Vaiñëava behavior, not
strictly following the rules and regulations and chanting the Hare
Kåñëa mantra should not be accepted by pure devotees.
Notes: SP said he reads his own books every day. Why? Because he
said, I do not write these books. Every morning Krsna dictates to me
what to write.
BJD-- Sp songs have a different vibration than mundane songs.
Devotees’ songs have a special potency of sp nrg. Don’t get involved
with mundane songs. Do hear the songs of pure devotees. Two kinds
of instructions - the do’s and the don’ts. The songs of great souls
allow us to glimpse or taste their mood in pds.
6.16.34
ajita jitaù sama-matibhiù
sädhubhir bhavän jitätmabhir bhavatä
vijitäs te 'pi ca bhajatäm
akämätmanäà ya ätmado 'ti-karuëaù
Citraketu said: O unconquerable Lord, although You cannot be
conquered by anyone, You are certainly conquered by devotees who
have control of the mind and senses. They can keep You under their
control because You are causelessly merciful to devotees who desire
no material profit from You. Indeed, You give Yourself to them, and
because of this You also have full control over Your devotees.
What are examples of the Lord being conquered by His devotees?
See purport, paras 1, 2: The Lord and the devotees both conquer. The
Lord is conquered by the devotees, and the devotees are conquered
by the Lord. Because of being conquered by one another, they both
derive transcendental bliss from their relationship. The highest
perfection of this mutual conquering is exhibited by Kåñëa and thegopés.
The gopés conquered Kåñëa, and Kåñëa conquered the
gopés. Thus whenever Kåñëa played His flute, He conquered the
minds of the gopés, and without seeing the gopés Kåñëa could not be
happy. Other transcendentalists, such as jïänés and yogés, cannot
conquer the Supreme Personality of Godhead; only pure devotees can
conquer Him.
Notes: EX: Krsna said, “I cannot repay your service.” So He became
LCM, giving up everything, so He could repay their service.
Pure devotees are described as sama-mati, which means that they
never deviate from devotional service under any circumstances. It is
not that devotees worship the Supreme Lord only when happy; they
worship Him even when in distress. Happiness and distress do not
hamper the process of devotional service. Therefore Çrémad-
Bhägavatam says that devotional service is ahaituky apratihatä,
unmotivated and uninterrupted. When a devotee offers devotional
service to the Lord without any motive (anyäbhiläñitä-çünyam [Bhakti-
rasämåta-sindhu 1.1.11], his service cannot be hampered by any
material condition (apratihatä). Thus a devotee who offers service in
all conditions of life can conquer the Supreme Personality of
Godhead.
How can we tell even now if the Lord is conquered by a devotee?
See purport, last para: Devotees are always engaged in service.
sa vai manaù kåñëa-padäravindayor
vacäàsi vaikuëöha-guëänuvarëane
[SB 9.4.18]
All the activities of their senses are engaged in the service of the
Lord. Because of such devotion, the Lord gives Himself to His
devotees as if they could use Him for any purpose they might desire.
Of course, devotees have no purpose other than to serve. When a
devotee fully surrenders and has no aspiration for material profit, the
Lord certainly gives him all opportunities for service. This is the
position of the Lord when conquered by His devotees.BJD-- Cketu makes
the point about the Lord being merciful to those
who have no mat desires. Cketu had such a big mat des. A pd has
control over the Lord - He becomes subservient to His devotees
because of their love, especially in Vrndavan.
Reads purp to v 34 bhukti mukti siddhi kama sakale asanta - desires
make one try to control and then we are frustrated and not peaceful.
6.16.35
My dear Lord, this cosmic manifestation and its creation,
maintenance and annihilation are all but Your opulences. Since Lord
Brahmä and the other creators are nothing but small portions of a
portion of You, their partial power to create does not make them God
[éçvara]. Their consciousness of themselves as separate Lords is
therefore merely false prestige. It is not valid.
See purport, para 2, beginning: The so-called scientists of the modern
materialistic world are proud because they have created modern
facilities like great airplanes, but the credit for creating the airplanes
should go to the Supreme Personality of Godhead, not to the
scientists who have invented or created the so-called wonderful
products.
Why shouldn’t the scientists be given the credit?
See purport, end: Another example is that the West is creating many
automobiles. The ingredients for these cars are supplied, of course,
by the Supreme Lord, and the intelligence for the so-called creation is
also supplied by the Lord. Ultimately, when the cars are demolished,
the so-called creators are faced with the problem of what to do with
their ingredients. The actual creator, the original creator, is the
Personality of Godhead. Only in the interim does someone create
something with intelligence supplied by the Lord, and later the
creation again becomes a problem. Therefore the so-called creator is
not to be credited with the act of creation; the only credit goes to
theSupreme Personality of Godhead. It is rightly stated herein that the
credit for all the opulences of creation, maintenance and annihilation
belongs to the Supreme Lord, not to the living entities.
BJD-- Everyone is some kind of controller. We desire to increase our
control and therefore increase our sense grat. Demigods have more
control than us yet it is limited by higher authorities. K is the Supreme
Lord and Controller and our power to control is His gift.
Reads purp to v 35 Scientists should not be proud of their
achievements but in Kali yuga everyone is proud.
Talks about machines and how we become dependent on them and
can’t think of living simply without machines. People have a car and
drive 100 miles to work. Is that progress? Now politicians talk about
creating jobs and opening factories but previously people worked the
land or did crafts nearby their house and the family were united and
people were happier. Now mostly both parents work outside the
home in office or factory etc and the children don’t see their fathers
etc.
6.16.36
You exist in the beginning, middle and end of everything, from the
most minute particle of the cosmic manifestation—the atom—to the
gigantic universes and total material energy. Nonetheless, You are
eternal, having no beginning, end or middle. You are perceived to
exist in these three phases, and thus You are permanent. When the
cosmic manifestation does not exist, You exist as the original
potency.
See purport, para 1, middle; para 2, beginning: Scientists say that
water is a combination of hydrogen and oxygen, but when they see a
vast ocean they are puzzled about where such a quantity of hydrogen
and oxygen could have come from. They think that everything evolved
from chemicals, but where did the chemicals come from? That they
do not know. Since the Supreme Personality of Godhead is the cause
of all causes, He can produce immense quantities of chemicals tocreate a
situation for chemical evolution. We actually see that
chemicals are produced from living entities. For example, a lemon
tree produces many tons of citric acid. The citric acid is not the cause
of the tree; rather, the tree is the cause of the acid. Similarly, the
Supreme Personality of Godhead is the cause of everything. He is the
cause of the tree that produces the citric acid (béjaà mäà sarva-
bhütänäm [Bg. 7.10]). Devotees can see that the original potencies
causing the cosmic manifestation are not in chemicals but in the
Supreme Personality of Godhead, for He is the cause of the
chemicals.
Everything is caused or manifested by the energy of the Supreme
Lord, and when everything is annihilated or dissolved, the original
potency enters the body of the Supreme Lord. Therefore this verse
says, ädäv ante 'pi ca sattvänäà yad dhruvaà tad eväntaräle 'pi. The
word dhruvam means "permanent." The permanent reality is Kåñëa,
not this cosmic manifestation
Notes: Krsna has no problem of what to do with the left over
ingredients.
BJD-- K is freshly blooming youth despite being the oldest person.
Definition of God is He who has no cause. Eternally existing.
Matter comes from life - the opposite of what scientists say.
Expands on SP phrase ‘The permanent reality is K’
6.16.37
Every universe is covered by seven layers—earth, water, fire, air, sky,
the total energy and false ego—each ten times greater than the
previous one. There are innumerable universes besides this one, and
although they are unlimitedly large, they move about like atoms in
You. Therefore You are called unlimited [ananta].
See purport, first half: The Brahma-saàhitä (5.48) says:
yasyaika-niçvasita-kälam athävalambya
jévanti loma-vilajä jagad-aëòa-näthäùviñëur mahän sa iha yasya kalä-viçeño
govindam ädi-puruñaà tam ahaà bhajämi
The origin of the material creation is Mahä-Viñëu, who lies in the
Causal Ocean. While He sleeps in that ocean, millions of universes
are generated as He exhales, and they are all annihilated when He
inhales. This Mahä-Viñëu is a plenary portion of a portion of Viñëu,
Govinda (yasya kalä-viçeñaù). The word kalä refers to a plenary
portion of a plenary portion. From Kåñëa, or Govinda, comes
Balaräma; from Balaräma comes Saìkarñaëa; from Saìkarñaëa,
Näräyaëa; from Näräyaëa, the second Saìkarñaëa; from the second
Saìkarñaëa, Mahä-Viñëu; from Mahä-Viñëu, Garbhodakaçäyé Viñëu;
and from Garbhodakaçäyé Viñëu, Kñérodakaçäyé Viñëu.
Kñérodakaçäyé Viñëu controls every universe. This gives an idea of
the meaning of ananta, unlimited.
See purport, end: The entire material world manifests only one fourth
of the Supreme Lord's energy. Therefore He is called ananta.
BJD-- God is so beautiful and delicate but all the universes exist
within Him.
Talks about how people think they are God and yet they are tangibly
suffering and subjugated by mat nat.
6.16.38
Unintelligent people worship demigods for perishable things which
vanish with the destruction of the universe.
See purport, end: One who has the shape of a human being but
whose actions are nothing but those of an animal is called nara-paçu
or dvipada-paçu, a two-legged animal. A human being who is not
interested in Kåñëa consciousness is condemned herewith as a nara-
paçu.
BJD-- this is a very philosophical section without any ‘action’.
Talks about the king and the nobles that have been given titles and
positions by the king and how their positions and titles made voidwhen the
king is defeated.
6.16.39
O Supreme Lord, if persons obsessed with material desires for sense
gratification through material opulence worship You, who are the
source of all knowledge and are transcendental to material qualities,
they are not subject to material rebirth, just as sterilized or fried
seeds do not produce plants.
How can a person obsessed with material desires go BTG?
See purport, second half: Even those who are obsessed with material
desires may also come to worship the Supreme Personality of
Godhead so steadily that they go back to Godhead. The fact is that if
one comes to Kåñëa consciousness, although he may have many
material desires, he becomes increasingly attracted to the lotus feet
of Kåñëa through associating with the Supreme Lord by chanting His
holy name. The Supreme Lord and His holy name are identical. Thus
he becomes uninterested in attachment to material enjoyment. The
perfection of life is to be uninterested in material enjoyment and
interested in Kåñëa. If one comes to Kåñëa consciousness somehow
or other, even for material gain, the result is that he will be liberated.
Kämäd dveñäd bhayät snehät. Whether for the satisfaction of
material desires, because of the influence of envy, because of fear,
because of affection or because of any other reason, if one comes to
Kåñëa, his life is successful.
BJD—Introd: How great the Lord is that the universes are in His body
like atoms. The last 2 verses were on a different topic - about
worshipping the Lord not the demigods for fulfillment of desires.
Escape birth and death by dovetailing oneself in the service of the
Lord. One will be purified.
another topic. Bhagavata dharma - mentioned already in 6th canto.
The Lord’s own religion. The liv ent is the servant of the Lord - that is
his natural pstn. Talks about how the liv ent takes on othermentalities in the
‘religion of false ego’. Talks about how one can
have such power and control in the mat wld but it is a bluff and will
be smashed by death . We may have something in the mat wld but we
are fearful of competitors or threats to our position.
Reads purp to v 40 Talks about what upadhis are. Bhagavat dharma
means being restored to our real identity and using our senses in the
service of the Lord. Give up all designations.
Talks about how the liv ents loiter around and suffer. We want
happiness but get misery instead.
6.16.40
O unconquerable one, when You spoke about bhägavata-dharma,
which is the uncontaminated religious system for achieving the
shelter of Your lotus feet, that was Your victory. Persons who have no
material desires, like the Kumäras, who are self-satisfied sages,
worship You to be liberated from material contamination. In other
words, they accept the process of bhägavata-dharma to achieve
shelter at Your lotus feet.
When did Sankarsana speak about bhagavata dharma?
Canto 3, when He spoke to the four Kumaras SB.
See purport, middle of big para to end: Living entities, who are part
and parcel of the Supreme Personality of Godhead, are loitering in
this material world suffering. When they are instructed by the Lord
Himself about bhägavata-dharma and they adopt it, that is victory for
the Lord, for He then reclaims these fallen souls. A devotee following
the principles of bhägavata-dharma feels very much obligated to the
Supreme Personality of Godhead. He can understand the difference
between life without bhägavata-dharma and life with bhägavata-
dharma and thus he ever remains obliged to the Lord. Taking to
Kåñëa consciousness and bringing fallen souls to Kåñëa
consciousness is victory for Lord Kåñëa.
sa vai puàsäà paro dharmo
yato bhaktir adhokñajeahaituky apratihatä
yayätmä suprasédati
"The supreme occupation [dharma] for all humanity is that by which
men can attain to loving devotional service unto the transcendent
Lord. Such devotional service must be unmotivated and uninterrupted
in order to completely satisfy the self." (SB 1.2.6) Therefore Çrémad-
Bhägavatam is the pure transcendental process of religion.
6.16.41
Being full of contradictions, all forms of religion but bhägavata-
dharma work under conceptions of fruitive results and distinctions of
"you and I" and "yours and mine." The followers of Çrémad-
Bhägavatam have no such consciousness. They are all Kåñëa
conscious, thinking that they are Kåñëa's and Kåñëa is theirs. There
are other, low-class religious systems, which are contemplated for
the killing of enemies or the gain of mystic power, but such religious
systems, being full of passion and envy, are impure and temporary.
Because they are full of envy, they are full of irreligion.
What are the characteristics of Bhagavat Dharma?
Make FC.
No contradictions
See purport, whole: Bhägavata-dharma has no contradictions.
Conceptions of "your religion" and "my religion" are completely absent
from bhägavata-dharma. Bhägavata-dharma means following the
orders given by the Supreme Lord, Bhagavän, as stated in Bhagavad-
gétä: sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66].
God is one, and God is for everyone. Therefore everyone must
surrender to God. That is the pure conception of religion.
Religion means to follow the laws of God.
Whatever God orders constitutes religion (dharmaà tu säkñäd
bhagavat-praëétam [SB 6.3.19]). In bhägavata-dharma there is noquestion of
"what you believe" and "what I believe." Everyone must
believe in the Supreme Lord and carry out His orders. Änukülyena
kåñëänuçélanam: [Cc. Madhya 19.167] whatever Kåñëa says—
whatever God says—should be directly carried out. That is dharma,
religion.
No enemies
If one is actually Kåñëa conscious, he cannot have any
enemies. Since his only engagement is to induce others to surrender
to Kåñëa, or God, how can he have enemies? If one advocates the
Hindu religion, the Muslim religion, the Christian religion, this religion
or that religion, there will be conflicts. History shows that the
followers of religious systems without a clear conception of God
have fought with one another. There are many instances of this in
human history, but systems of religion that do not concentrate upon
service to the Supreme are temporary and cannot last for long
because they are full of envy. There are many activities directed
against such religious systems, and therefore one must give up the
idea of "my belief" and "your belief." Everyone should believe in God
and surrender unto Him. That is bhägavata-dharma.
What is the real meaning of sarvam khalv idam brahma?
Nonsectarian. Everything belongs to Krsna so should be used in His
service.
Bhägavata-dharma is not a concocted sectarian belief, for it entails
research to find how everything is connected with Kåñëa (éçäväsyam
idaà sarvam [Éço mantra 1]). According to the Vedic injunctions,
sarvaà khalv idaà brahma: Brahman, the Supreme, is present in
everything. Bhägavata-dharma captures this presence of the
Supreme. Bhägavata-dharma does not consider everything in the
world to be false. Because everything emanates from the Supreme,
nothing can be false; everything has some use in the service of the
Supreme. For example, we are now dictating into a microphone and
recording on a dictating machine, and thus we are finding how the
machine can be connected to the Supreme Brahman. Since we areusing this
machine in the service of the Lord, it is Brahman. This is
the meaning of sarvaà khalv idaà brahma. Everything is Brahman
because everything can be used for the service of the Supreme Lord.
Nothing is mithyä, false; everything is factual.
sarvotkåñöa because Nonenvious
Bhägavata-dharma is called sarvotkåñöa, the best of all
religious systems, because those who follow bhägavata-dharma are
not envious of anyone. Pure bhägavatas, pure devotees, invite
everyone, without envy, to join the Kåñëa consciousness movement.
A devotee is therefore exactly like the Supreme Personality of
Godhead. Suhådaà sarva-bhütänäm: [Bg. 5.29] he is the friend of all
living entities. Therefore this is the best of all religious systems.
Whereas so-called religions are meant for a particular type of person
who believes in a particular way, such discrimination has no place in
Kåñëa consciousness, or bhägavata-dharma. If we scrutinize the
religious systems meant for worship of demigods or anyone else but
the Supreme Personality of Godhead, we will find that they are full of
envy and therefore impure.
BJD-- pure religion - expression of the soul. Bhakti is expression of
the soul.
Reads purp to v 41 down to ‘That is Bhagavat dharma’ Talks about
cheating religions which don’t really have God in the center. Those
religions are products of envy of God.
See Diary of a Traveling Preacher, chapter 23, end, old cleaning man.
6.16.42
How can a religious system that produces envy of one's self and of
others be beneficial for oneself and for them? What is auspicious
about following such a system? What is actually to be gained? By
causing pain to one's own self due to self-envy and by causing pain to
others, one arouses Your anger and practices irreligion.See purport,
beginning: Any religious system but the process of
bhägavata-dharma-service as an eternal servant of the Supreme
Personality of Godhead—is a system of envy of one's own self and of
others. For example, there are many systems of religion in which
animal sacrifices are recommended. Such animal sacrifices are
inauspicious both for the performer and for the animal.
Why inauspicious?
See purport, para 3, end: Sometimes animal sacrifices are performed
very gorgeously with grand arrangements for worshiping the goddess
Kälé, but such festivals, although performed in the name of yajïa, are
not actually yajïa, for yajïa means to satisfy the Supreme Personality
of Godhead. Therefore it is recommended that in this age specifically,
yajïaiù saìkértana-präyair yajanti hi sumedhasaù: [SB 11.5.32] those
who have good intelligence satisfy the yajïa-puruña, Viñëu, by
chanting the Hare Kåñëa mantra.
See purport, end: A killer of any animal must be killed in his next life
by the same animal. This is the law of nature. One must follow the
instructions of the Supreme Lord: sarva-dharmän parityajya mäm
ekaà çaraëaà vraja [Bg. 18.66]. If one follows any other system of
religion, he is subject to punishment by the Supreme Personality of
Godhead in many different ways. Therefore if one follows a
concocted system of religion, he is envious not only of others but
also of himself. Consequently his system of religion is useless.
Çrémad-Bhägavatam (1.2.8) says:
dharmaù svanuñöhitaù puàsäà
viñvaksena-kathäsu yaù
notpädayed yadi ratià
çrama eva hi kevalam
"Duties (dharma) executed by men, regardless of occupation, are only
so much useless labor if they do not provoke attraction for the
message of the Supreme Lord." Following a system of religion that
does not awaken one's Kåñëa consciousness, or God consciousness,
is merely a waste of time and labor.BJD-- Meat eaters are so hard-hearted
and covered. SP preaches
strongly about these things.
Talks about how when one satisfies K then oneself is satisfied. How
real religion means one is not envious of anyone.
6.16.43
My dear Lord, one's occupational duty is instructed in Çrémad-
Bhägavatam and Bhagavad-gétä according to Your point of view,
which never deviates from the highest goal of life. Those who follow
their occupational duties under Your supervision, being equal to all
living entities, moving and nonmoving, and not considering high and
low, are called Äryans. Such Äryans worship You, the Supreme
Personality of Godhead.
Make FC.
Who is an Aryan?
One who follows bhagavat dharma.
See purport, para 1: Bhägavata-dharma and kåñëa-kathä are identical.
Çré Caitanya Mahäprabhu wanted everyone to become a guru and
preach the instructions of Kåñëa everywhere from Bhagavad-gétä,
Çrémad-Bhägavatam, the Puräëas, Vedänta-sütra and similar Vedic
literatures. Äryans, who are advanced in civilization, follow bhägavata
-dharma. Prahläda Mahäräja, although merely a child of five years,
recommended:
kaumära äcaret präjïo
dharmän bhägavatän iha
durlabhaà mänuñaà janma
tad apy adhruvam arthadam
(SB 7.6.1)
Prahläda Mahäräja preached bhägavata-dharma among his
classmates as soon as an opportunity was afforded by the absence
of his teachers from the classroom. He said that from the very
beginning of life, from the age of five, children should be instructed
about bhägavata-dharma because the human form of life, which isvery rarely
obtained, is meant for understanding this subject.
See Diary of Traveling Preacher, vol 5, Syama-lila, chapter 17, The
Pampered Prince, end.
They follow varansrama dharma. (para 2)
See purport, para 3, end: In other words, one should acquire the
qualities of a brähmaëa, kñatriya, vaiçya or çüdra and act accordingly.
This is the civilization accepted by the Äryans. Why do they accept it?
They accept it because they are very much eager to satisfy Kåñëa.
This is perfect civilization.
See purport, para 3: The members of human society who strictly
follow the principles of bhägavata-dharma and live according to the
instructions of the Supreme Personality of Godhead are called Äryans
or ärya. A civilization of Äryans who strictly follow the instructions of
the Lord and never deviate from those instructions is perfect. Such
civilized men do not discriminate between trees, animals, human
beings and other living entities. paëòitäù sama-darçinaù: [Bg. 5.18]
because they are completely educated in Kåñëa consciousness, they
see all living beings equally. Äryans do not kill even a small plant
unnecessarily, not to speak of cutting trees for sense gratification….
As stated here, sthira-cara-sattva-kadambeñv apåthag-dhiyaù. The
word apåthag-dhiyaù indicates that Äryans do not distinguish
between lower and higher grades of life. All life should be protected.
All living beings have a right to live, even the trees and plants. This is
the basic principle of an Äryan civilization.
apåthag-dhiyaù—not separatist. Remember prthag bhava. Canto 4
and 3, kanistha mentality.
Notes: EX: SP: When living on the beach. Govinda dasi describes: In
Satsvarupa's apartment and I slept on a blanket on the floor in the
kitchen and the bed bugs were a problem. I would wake up in the
morning with red bites all over my cheeks. I tried turn in the otherdirection
with my feet to the wall but then my feet would be covered
with red bites. Swamiji asked us how we were doing and seeing the
red marks on my face, I explained to him that some bugs were biting
me. He laughed and said, pointing to his window: "Yes, they also
come here but I stay very still and when they think I am asleep they
come, then I catch them and chant to them, and then put them out my
window. By the breathing they know just when a man is sleeping but I
can trick them." His eyes sparkled as he told of how he tricked the
little bed bugs by pretending to be asleep. So that night I tried tricking
them but I fell asleep and got bitten as usual and the next night, and
again and again and again to no avail. I couldn't catch them. A few
days later I told Swamiji: "I've tried every night to catch them but I
can't catch them. I breathe softly and try to pretend that I am asleep
but they are too clever. They don't come and bite until I am really
asleep. I don't know how you do this." Swamiji laughed and wagged
his head from side to side, saying: "Yes, you have to be very expert".
Thank you, Srila Prabhupada for showing me your compassion even
for bed bugs. You cared even for these living entities who came to
you only for biting and sucking blood, and you gave them your mercy
as surely as those who came for serving. Thank you for showing us
how to live, how to love all creatures and how to give the benediction
of the Holy Name.
See purport, para 4, beginning: Äryans do not deviate from the
instructions of Kåñëa, nor do they have doubts about Kåñëa, but non-
Äryans and other demoniac people fail to follow the instructions of
Bhagavad-gétä and Çrémad-Bhägavatam. This is because they have
been trained in sense gratification at the cost of all other living
entities.
See purport, para 5: This verse, therefore, advises that everyone
become a member of the Äryan civilization and accept the
instructions of the Supreme Personality of Godhead. One should
conduct his social, political and religious affairs according to His
instructions. We are spreading the Kåñëa consciousness movementto try to
establish a society the way that Kåñëa wants it. This is the
meaning of Kåñëa consciousness. We are therefore presenting
Bhagavad-gétä as it is and kicking out all kinds of mental concoction.
Conclusion: See purport, end: ye tu sarväëi karmäëi
mayi sannyasya mat-paräù
ananyenaiva yogena
mäà dhyäyanta upäsate
teñäm ahaà samuddhartä
måtyu-saàsära-sägarät
bhavämi na cirät pärtha
mayy äveçita-cetasäm
"For one who worships Me, giving up all his activities unto Me and
being devoted to Me without deviation, engaged in devotional service
and always meditating upon Me, who has fixed his mind upon Me, O
son of Påthä, for him I am the swift deliverer from the ocean of birth
and death."
6.16.44
na hi bhagavann aghaöitam idaà
tvad-darçanän nåëäm akhila-päpa-kñayaù
yan-näma sakåc chravaëät
pukkaço 'pi vimucyate saàsärät
My Lord, it is not impossible for one to be immediately freed from all
material contamination by seeing You. Not to speak of seeing You
personally, merely by hearing the holy name of Your Lordship only
once, even caëòälas, men of the lowest class, are freed from all
material contamination. Under the circumstances, who will not be
freed from material contamination simply by seeing You?
See purport, after quote: Çré Caitanya Mahäprabhu introduced this
chanting of the holy name five hundred years ago, and now through
the Kåñëa consciousness movement, the Hare Kåñëa movement, we
are actually seeing that men who are considered to belong to the
lowest class are being delivered from all sinful activities simply byhearing
the holy name of the Lord. Saàsära, material existence, is a
result of sinful actions. Everyone in this material world is condemned,
yet as there are different grades of prisoners, there are different
grades of men. All of them, in all statuses of life, are suffering. To
stop the suffering of material existence, one must take to the Hare
Kåñëa movement of saìkértana or Kåñëa conscious life.
Herein it is said, yan-näma sakåc chravaëät: the holy name of the
Supreme Personality of Godhead is so powerful that if once heard
without offenses, it can purify the lowest of men (kiräta-hüëändhra-
pulinda-pulkaçäù). Such men, who are called caëòälas, are less than
çüdras, but they also can be purified simply by hearing the holy name
of the Lord, not to speak of personally seeing the Lord. From our
present position, the Supreme Personality of Godhead can be
personally seen as the Deity in the temple. The Deity of the Lord is
not different from the Supreme Lord. Because we cannot see the
Supreme Lord with our present blunt eyes, the Lord has kindly
consented to come before us in a form we can see. Therefore the
Deity in the temple should not be considered material. By offering
food to the Deity and by decorating and serving the Deity, one gets
the same result that one derives from serving the Lord personally in
Vaikuëöha.
6.16.45
Therefore, my dear Lord, simply seeing You has now wiped away all
the contamination of sinful activities and their results of material
attachment and lusty desires, which always filled my mind and the
core of my heart. Whatever is predicted by the great sage Närada
Muni cannot be otherwise. In other words, I have obtained Your
audience as a result of being trained by Närada Muni.
See purport, second half: With our blunt eyes and other senses we
cannot perceive the Supreme Personality of Godhead, but if we
engage our senses in the service of the Lord according to the
instructions of the authorities, it will be possible to see Him. As soon
as one sees the Supreme Personality of Godhead, all the sinfulreactions in
the core of one's heart are certainly vanquished.
6.16.46
O unlimited Supreme Personality of Godhead, whatever a living entity
does in this material world is well known to You because You are the
Supersoul. In the presence of the sun there is nothing to be revealed
by the light of a glowworm. Similarly, because You know everything,
in Your presence there is nothing for me to make known.
6.16.47
My dear Lord, You are the creator, maintainer and annihilator of this
cosmic manifestation, but persons who are too materialistic and who
always see separateness do not have eyes with which to see You.
They cannot understand Your real position, and therefore they
conclude that the cosmic manifestation is independent of Your
opulence. My Lord, You are the supreme pure, and You are full in all
six opulences. Therefore I offer my respectful obeisances unto You.
6.16.48
yaà vai çvasantam anu viçva-såjaù çvasanti
yaà cekitänam anu cittaya uccakanti
bhü-maëòalaà sarñapäyati yasya mürdhni
tasmai namo bhagavate 'stu sahasra-mürdhne
My dear Lord, it is after You endeavor that Lord Brahmä, Indra and the
other directors of the cosmic manifestation become occupied with
their activities. It is after You perceive the material energy, My Lord,
that the senses begin to perceive. The Supreme Personality of
Godhead holds all the universes on His heads like seeds of mustard. I
offer my respectful obeisances unto You, that Supreme Personality,
who has thousands of hoods.
BJd-- One sees the world according to one’s mentality - a devotee
sees God everywhere. A non-devotee can’t see God anywhere even
tho He is everywhere.6.16.49
Çukadeva Gosvämé continued: The Lord, the Supreme Personality of
Godhead, Anantadeva, being very much pleased with the prayers
offered by Citraketu, the King of the Vidyädharas, replied to him as
follows, O best of the Kuru dynasty, Mahäräja Parékñit.
BJD-- Question about surrender and purity.
Talks about moving towards pure devotion - it reveals the dirt that is
in the heart and therefore it is painful. Accept the pain. Don’t fight.
This is my karma. Surrender isn’t the cause of the pain - the
impurities are the cause.
The process will work slowly or quickly according to who we are and
what we really want.
Question about seeing K and that many devotees do not seen Him.
BJ says many devotees do see or at least sense K and have their
hearts touched by Him but maybe not fully as in the sp wld. These
mat bodies cannot contain real 100% love for K but we can get some
level - bhava bhakti - not mature bhakti.
BJD—Introd: Lord had appeared to Cketu after he chanted the
mantras he was given by Narada Muni . Cketu offered prayers. Last
class discussed the bhagavat dharma / religion which is pure.
Talks about taking everything as K’s mercy and says how that is
inspiring. Think it is K’s mercy whatever is happening.
Talks about how material nrg works. Laws of karma are under K just
as the laws of the country are under the king or president. When one
becomes a devotee K, who is the Lord of karma, uses the karma /
body we have, the mind / karma we have, to purify us and bring us to
Him. We should meditate that we are surrendered to K. Let Him use
us as He likes.
Talks about MP and how he was cursed to dies but he was accepting.
He only wanted to spend the remaining time in the right way
i.e.serving K by hearing of Him. Open ourselves and keep the mood of
being servants of K.Now Lord will reply to the words of Cketu. Very
philosophical and so
are SP purports.
Reads v 50 Perfection of everything is to see the Lord. Reads purp to
v 50 First we must understand how powerful K is as the creator and
controller before we can appreciate His audarya and madhurya.
6.16.50
The Supreme Personality of Godhead, Anantadeva, replied as follows:
O King, as a result of your having accepted the instructions spoken
about Me by the great sages Närada and Aìgirä, you have become
completely aware of transcendental knowledge. Because you are
now educated in the spiritual science, you have seen Me face to face.
Therefore you are now completely perfect.
See purport, whole: The perfection of life is to be spiritually educated
and to understand the existence of the Lord and how He creates,
maintains and annihilates the cosmic manifestation. When one is
perfect in knowledge, he can develop his love of Godhead through the
association of such perfect persons as Närada and Aìgirä and the
members of their disciplic succession. Then one is able to see the
unlimited Supreme Personality of Godhead face to face. Although the
Lord is unlimited, by His causeless mercy He becomes visible to the
devotee, who is then able to see Him. In our present position of
conditioned life we cannot see or understand the Supreme
Personality of Godhead.
ataù çré-kåñëa-nämädi
na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau
svayam eva sphuraty adaù
[Cc. Madhya 17.136]
"No one can understand the transcendental nature of the name, form,
quality and pastimes of Çré Kåñëa through his materially
contaminated senses. Only when one becomes spiritually saturated
by transcendental service to the Lord are the transcendental name,
form, quality and pastimes of the Lord revealed to him." (Bhakti-rasämåta-
sindhu 1.2.234) If one takes to spiritual life under the
direction of Närada Muni or his representative and thus engages
himself in the service of the Lord, he qualifies himself to see the Lord
face to face. The Brahma-saàhitä (5.38) states:
premäïjana-cchurita-bhakti-vilocanena
santaù sadaiva hådayeñu vilokayanti
yaà çyämasundaram acintya-guëa-svarüpaà
govindam ädi-puruñaà tam ahaà bhajämi
"I worship the primeval Lord, Govinda, who is always seen by the
devotee whose eyes are anointed with the pulp of love. He is seen in
His eternal form of Çyämasundara situated within the heart of the
devotee." One must follow the instructions of the spiritual master.
Thus one becomes qualified and later sees the Supreme Personality
of Godhead, as evinced by Mahäräja Citraketu.
6.16.51
ahaà vai sarva-bhütäni
bhütätmä bhüta-bhävanaù
çabda-brahma paraà brahma
mamobhe çäçvaté tanü
All living entities, moving and nonmoving, are My expansions and are
separate from Me. I am the Supersoul of all living beings, who exist
because I manifest them. I am the form of the transcendental
vibrations like oàkära and Hare Kåñëa Hare Räma, and I am the
Supreme Absolute Truth. These two forms of Mine—namely, the
transcendental sound and the eternally blissful spiritual form of the
Deity, are My eternal forms; they are not material.
See purport, para 3: The categories of emanations from the
nonsubstance are two—activities and forbidden activities (karma and
vikarma). Karma refers to the pious life or material activities
performed during the day and the mental activities of dreams at
night. These are more or less desired activities. Vikarma, however,
refers to illusory activities, which are something like the will-o'-the-
wisp. These are activities that have no meaning. For example,modern
scientists imagine that life can be produced from chemical
combinations, and they are very busy trying to prove this in
laboratories throughout the world, although no one in history has
been able to produce the substance of life from material
combinations. Such activities are called vikarma.
See purport, last para: Another specific feature of the knowledge
given in this verse is that çabda-brahma is also a form of the
Supreme Lord. In His eternal, blissful form, Lord Kåñëa is accepted by
Arjuna as paraà brahma. A living entity in the conditioned stage
accepts something illusory as substantial. This is called mäyä or
avidyä—ignorance. Therefore according to the Vedic knowledge, one
must become a devotee, and one must then distinguish between
avidyä and vidyä, which are elaborately explained in the Éçopaniñad.
When one is actually on the platform of vidyä, he can personally
understand the Personality of Godhead in His forms like those of
Lord Räma, Lord Kåñëa and Saìkarñaëa. The Vedic knowledge is
described as the breathing of the Supreme Lord, and activities begin
on the basis of Vedic knowledge. Therefore the Lord says that when
He endeavors or breathes, the material universes come into
existence, and various activities gradually develop. The Lord says in
Bhagavad-gétä, praëavaù sarva-vedeñu: "I am the syllable oà in all the
Vedic mantras." Vedic knowledge begins with the vibration of the
transcendental sound praëava, oàkära. The same transcendental
sound is Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare
Räma, Hare Räma, Räma Räma, Hare Hare. Abhinnatvän näma-
näminoù: [Cc. Madhya 17.133] there is no difference between the
holy name of the Lord and the Lord Himself.
BJD-- Talks about how all activity in the material world is a waste of
time - even if it is progressive - progress in a dream is not progress.
Says he has a recurring dream that he is collecting gold into a basket
and has lots of it but then wakes up and all the gold is gone. Parallel
to material progress.
Lord Anantadeva is telling who He actually is as God.6.16.52
In this world of matter, which the conditioned soul accepts as
consisting of enjoyable resources, the conditioned soul expands,
thinking that he is the enjoyer of the material world. Similarly, the
material world expands in the living entity as a source of enjoyment.
In this way they both expand, but because they are My energies, they
are both pervaded by Me. As the Supreme Lord, I am the cause of
these effects, and one should know that both of them rest in Me.
Notes: At the end of purport, SP summarizes all Mayavada theories
and refutes them:
However, although the expansion of the Lord's energies is the original
cause, one should not think that the Lord Himself has expanded in
different ways. To condemn the theories of the Mäyävädés, the Lord
clearly says in Bhagavad-gétä, mat-sthäni sarva-bhütäni na cähaà
teñv avasthitaù: [Bg. 9.4] "All beings are in Me, but I am not in them."
Everything rests upon Him, and everything is but an expansion of His
energies, but this does not mean that everything is as worshipable as
the Lord Himself.
Other verses?
The material expansion is temporary, but the Lord is not temporary.
The living entities are parts of the Lord, but they are not the Lord
Himself. The living entities in this material world are not
inconceivable, but the Lord is. The theory that the Lord's energies,
being expansions of the Lord, are as good as the Lord is mistaken.
6.16.53-54
When a person is in deep sleep, he dreams and sees in himself many
other objects, such as great mountains and rivers or perhaps even
the entire universe, although they are far away. Sometimes when one
awakens from a dream he sees that he is in a human form, lying in
his bed in one place. Then he sees himself, in terms of various
conditions, as belonging to a particular nationality, family and so on.
All the conditions of deep sleep, dreaming and wakefulness are but
energies of the Supreme Personality of Godhead. One should
alwaysremember the original creator of these conditions, the Supreme Lord,
who is unaffected by them.
Notes: This is an explanation of the previous verse:
How the material world expands in the living entity: Sentence 1 of
verse: “When a person is in deep sleep,…”
How the living entity expands in the material world: Sentence 3: “Then
he sees himself…”
See purport, three-fourths: None of these conditions of the living
entities—namely, deep sleep, dreaming and wakefulness—is
substantial. They are simply displays of various phases of conditional
life. There may be many mountains, rivers, trees, bees, tigers and
snakes that are situated far away, but in a dream one may imagine
them to be nearby. Similarly, as one has subtle dreams at night, when
the living entity is awake he lives in gross dreams of nation,
community, society, possessions, skyscrapers, bank balance,
position and honor. Under the circumstances, one should know that
his position is due to his contact with the material world. One is
situated in different positions in various forms of life that are all but
creations of the illusory energy, which works under the direction of
the Supreme Personality of Godhead. Therefore the Supreme Lord is
the ultimate actor, and the conditioned living entity should simply
remember this original actor, Çré Kåñëa. As living entities, we are
being carried away by the waves of prakåti, or nature, which works
under the Lord's direction (mayädhyakñeëa prakåtiù süyate sa-
caräcaram [Bg. 9.10]). Bhaktivinoda Öhäkura sings, (miche) mäyära
vaçe, yäccha bhese', khäccha häbuòubu, bhäi: "Why are you being
carried away by the waves of the illusory energy in various phases of
dreaming and wakefulness? These are all creations of mäyä." Our
only duty is to remember the supreme director of this illusory energy
—Kåñëa. For us to do this, the çästra advises us, harer näma harer
näma harer nämaiva kevalam [Cc. Ädi 17.21]: one should constantly
chant the holy name of the Lord—Hare Kåñëa, Hare Kåñëa, Kåñëa
Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.BJD--
All states of cons are resting on K. He does not enter into these
states.
6.16.55
yena prasuptaù puruñaù
sväpaà vedätmanas tadä
sukhaà ca nirguëaà brahma
tam ätmänam avehi mäm
Know Me to be the Supreme Brahman, the all-pervading Supersoul
through whom the sleeping living entity can understand his dreaming
condition and his happiness beyond the activities of the material
senses. That is to say, I am the cause of the activities of the sleeping
living being.
See purport, whole: When the living entity becomes free from false
ego, he understands his superior position as a spirit soul, part and
parcel of the pleasure potency of the Lord. Thus, due to Brahman,
even while sleeping the living entity can enjoy. The Lord says, "That
Brahman, that Paramätmä and that Bhagavän are I Myself." This is
noted by Çréla Jéva Gosvämé in his Krama-sandarbha.
6.16.56
The knower of the dreams is the living entity, Brahman.
See purport, whole: In knowledge the living entity is qualitatively one
with the Supreme Brahman, but the quantity of the Supreme Brahman
is not the same as that of the living entity, who is part of Brahman.
Because the living entity is Brahman in quality, he can remember the
past activities of dreams and also know the present activities of
wakefulness.
BJD-- Talks about 13th chap of Bg and how there are 2 knowers in the
heart.6.16.57
When a living entity, thinking himself different from Me, forgets his
spiritual identity of qualitative oneness with Me in eternity, knowledge
and bliss, his material, conditional life begins. In other words, instead
of identifying his interest with Mine, he becomes interested in his
bodily expansions like his wife, children and material possessions. In
this way, by the influence of his actions, one body comes from
another, and after one death, another death takes place.
See purport, beginning: Generally the Mäyävädé philosophers or
persons influenced by Mäyävädé philosophers think themselves as
good as the Supreme Personality of Godhead. This is the cause of
their conditional life. As stated by the Vaiñëava poet Jagadänanda
Paëòita in his Prema-vivarta:
kåñëa-bahirmukha haïä bhoga väïchä kare
nikaöa-stha mäyä täre jäpaöiyä dhare
As soon as a living entity forgets his constitutional position and
endeavors to become one with the Supreme, his conditional life
begins. The conception that the Supreme Brahman and the living
entity are equal not only in quality but also in quantity is the cause of
conditional life. If one forgets the difference between the Supreme
Lord and the living entity, his conditional life begins. Conditional life
means giving up one body to accept another and undergoing death to
accept death again.
BJD-- liv ent thinks himself separate from K and therefore has to
suffer death.
6.16.58
A human being can attain perfection in life by self-realization through
the Vedic literature and its practical application. This is possible
especially for a human being born in India, the land of piety. A man
who obtains birth in such a convenient position but does not
understand his self is unable to achieve the highest perfection, even if
he is exalted to life in the higher planetary systems.BJD-- which solution to
thinking oneself separate from K and
subsequent death
6.16.59
Remembering the great trouble found in the field of activities
performed for fruitive results, and remembering how one receives the
reverse of the results one desires—whether from material actions or
from the fruitive activities recommended in the Vedic literatures—an
intelligent man should cease from the desire for fruitive actions, for
by such endeavors one cannot achieve the ultimate goal of life. On
the other hand, if one acts without desires for fruitive results—in other
words, if one engages in devotional activities—he can achieve the
highest goal of life with freedom from miserable conditions.
Considering this, one should cease from material desires.
6.16.60
sukhäya duùkha-mokñäya
kurväte dampaté kriyäù
tato 'nivåttir apräptir
duùkhasya ca sukhasya ca
As husband and wife, a man and woman plan together to attain
happiness and decrease unhappiness, working jointly in many ways,
but because their activities are full of desires, these activities are
never a source of happiness, and they never diminish distress. On the
contrary, they are a cause of great unhappiness.
Notes: Reasons why to give up desiring material happiness.
Sanskrit is similar in SB 7.7.42
SPL 6.16
6.16.4 Although pure devotion to Lord Kåñëa is exclusive, it is not a
narrow-minded, sectarian devotion. Lord Kåñëa is the Supreme Personality
of Godhead, the source of all emanations; therefore love for Kåñëa includes
within it love for all living entities. Çréla Prabhupäda explained this by the
homely example of a girl who marries and joins with her husband's family.
Just by the act of marrying one man, she automatically becomes intimately
related with his family members, who now become her brothers-in-law,
father-in-law, mother-in-law, and so on. Similarly, when we join with Kåñëa
by rendering Him loving service, we enter into His family, which includes
all living beings. Çréla Prabhupäda describes this in the preface to The
Nectar of Devotion: The basic principle of the living condition is that we
have a general propensity to
love someone. No one can live without loving someone else.... The missing
point, however, is where to repose our love so that everyone can become
happy.... The Nectar of Devotion teaches us the science of loving every one
of the living entities perfectly by the easy method of loving Kåñëa. We have
failed to create peace and harmony in human society, even by such great
attempts as the United Nations, because we do not know the right method.
NBS 9
6.16.5 For him who has conquered the mind, the mind is the best of friends;
but for one who has failed to do so, his mind will remain the greatest enemy.
PURPORT The purpose of practicing eightfold yoga is to control the mind
in order to make it a friend in discharging the human mission. Unless the
mind is controlled, the practice of yoga (for show) is simply a waste of time.
One who cannot control his mind lives always with the greatest enemy, and
thus his life and its mission are spoiled. The constitutional position of the
living entity is to carry out the order of the superior. As long as one's mind
remains an unconquered enemy, one has to serve the dictations of lust,
anger, avarice, illusion, etc. But when the mind is conquered, one voluntarily
agrees to abide by the dictation of the Personality of Godhead, who is
situated within the heart of everyone as Paramätmä. Real yoga practice
entails meeting the Paramätmä within the heart and then following His
dictation. For one who takes to Kåñëa consciousness directly, perfect
surrender to the dictation of the Lord follows automatically. Bg 6.6
6.16.6 karmaëä daiva-netreëa jantur dehopapattayestriyäù praviñöa udaraà
puàso retaù-kaëäçrayaù
The Personality of Godhead said: Under the supervision of the Supreme
Lord and
according to the result of his work, the living entity, the soul, is made to
enter into
the womb of a woman through the particle of male semen to assume a
particular
type of body.
Purport: This process is applicable to all embodied living entities, but it is
especially
mentioned for the man who was transferred to the Andha-tämisra hell. After
suffering there, when he who has had many types of hellish bodies, like
those of
dogs and hogs, is to come again to the human form, he is given the chance to
take
his birth in the same type of body from which he degraded himself to hell.
Everything is done by the supervision of the Supreme Personality of
Godhead.
Material nature supplies the body, but it does so under the direction of the
Supersoul. It is said in Bhagavad-gétä that a living entity is wandering in this
material world on a chariot made by material nature. The Supreme Lord, as
Supersoul, is always present with the individual soul. He directs material
nature to
supply a particular type of body to the individual soul according to the result
of his
work, and the material nature supplies it. SB 3.31.1
Prabhupäda’s statement in the last paragraph of this letter is the essence of
personal dealings. I had written Prabhupäda, as many disciples do,
acknowledging
him as my true father. Prabhupäda confirmed this, putting himself forward
without a
doubt as my real father. He pointed out the wonderful relationship we both
had
entered at initiation: “You have accepted me as father, so I have also
accepted you
as my dear and real son.” We tend to be firmly fixed in material conceptions,
and
there is no greater illusion than the bodily connection between ourselves and
our
material mother and father. Prabhupäda boldly asserts spiritual reality,
however, and
discards the material connection as insignificant. We should therefore
always
remember that initiation is more important than our births in this material
world. It is
not something merely official—a priestly ritual, which has no real effect on
our lives.
Rather, a second birth is more important than our first. Çästra states:
janame janame sabe pitä mätä päya
kåñëa guru nahi mile baja hari ei
In the transmigration of the soul through species, everyone gets a father and
mother. The difficulty is to obtain a bona fide spiritual master and Kåñëa.
Even dogs and cats have mothers and fathers, but only in the human species
can we
get our eternal spiritual father.
Here Prabhupäda makes çästric injunction personal—it is handwritten,
addressed to
me. In this way the guru is more merciful than Kåñëa or çästra. A disciple
knows he
can approach his spiritual master with his particular mentality, present his
own case
before him, and hear directly from his spiritual master the suitable
application ofçästra on his own case. The spiritual master’s personal
statements, therefore, are to
be taken as absolutely as the çästra’s. The disciple must remember and quote
them,
as I am doing here: “Although I cannot give you anything as father, still I
pray to
Krishna for your more and more advancement in Krishna Consciousness.
Your
sincerity and service mood will always help you in advancing your general
cause.”
MSP SDG January 68
6.16.8
In order to reciprocate the love of Vasudeva for Him, Kåñëa mostly
concealed His
unlimited opulences. In this way the devotee is fully encouraged in his
particular
loving relationship with the Lord. However, when Vasudeva was filled with
anxiety
due to the dangerous situation created by the brähmaëa's curse, Närada
immediately reminded him that such anxiety was unnecessary, since all
these
events were under the direct control of the Supreme Personality of Godhead.
Thus,
the Vaiñëava paramahaàsas who take the position of the Lord's parents
remain
under the shelter of the Lord at all times and never deviate from the loving
devotional service of the Lord. They remain fixed in transcendence in all
circumstances, unlike ordinary parents of the material world, who are
constantly
becoming bewildered by illusion due to the bodily concept of life. SB
11.5.49
6.16.10
I envy no one, nor am I partial to anyone. I am equal to all. But whoever
renders
service unto Me in devotion is a friend, is in Me, and I am also a friend to
him.
PURPORT
One may question here that if Kåñëa is equal to everyone and no one is His
special
friend, then why does He take a special interest in the devotees who are
always
engaged in His transcendental service? But this is not discrimination; it is
natural.
Any man in this material world may be very charitably disposed, yet he has
a special
interest in his own children. The Lord claims that every living entity—in
whatever
form—is His son, and so He provides everyone with a generous supply of
the
necessities of life. He is just like a cloud which pours rain all over,
regardless of
whether it falls on rock or land or water. But for His devotees, He gives
specific
attention. Such devotees are mentioned here: they are always in Kåñëa
consciousness, and therefore they are always transcendentally situated in
Kåñëa.
The very phrase "Kåñëa consciousness" suggests that those who are in such
consciousness are living transcendentalists, situated in Him. The Lord says
here
distinctly, mayi te: "They are in Me." Naturally, as a result, the Lord is also
in them.
This is reciprocal. This also explains the words ye yathä mäà prapadyante
täàs
tathaiva bhajämy aham: "Whoever surrenders unto Me, proportionately I
take care of
him." This transcendental reciprocation exists because both the Lord and the
devotee are conscious. When a diamond is set in a golden ring, it looks very
nice.The gold is glorified, and at the same time the diamond is glorified. The
Lord and the
living entity eternally glitter, and when a living entity becomes inclined to
the service
of the Supreme Lord he looks like gold. The Lord is a diamond, and so this
combination is very nice. Living entities in a pure state are called devotees.
The
Supreme Lord becomes the devotee of His devotees. If a reciprocal
relationship is
not present between the devotee and the Lord, then there is no personalist
philosophy. In the impersonal philosophy there is no reciprocation between
the
Supreme and the living entity, but in the personalist philosophy there is.
The example is often given that the Lord is like a desire tree, and whatever
one
wants from this desire tree, the Lord supplies. But here the explanation is
more
complete. The Lord is here stated to be partial to the devotees. This is the
manifestation of the Lord's special mercy to the devotees. The Lord's
reciprocation
should not be considered to be under the law of karma. It belongs to the
transcendental situation in which the Lord and His devotees function.
Devotional
service to the Lord is not an activity of this material world; it is part of the
spiritual
world, where eternity, bliss and knowledge predominate. BG 9.29
Thus You descend as an incarnation to remove the burden of the world and
to
benefit Your friends, especially those who are Your exclusive devotees and
are rapt
in meditation upon You.
PURPORT
It appears that the Lord is partial to His devotees. Everyone is related with
the Lord.
He is equal to everyone, and yet He is more inclined to His own men and
devotees.
The Lord is everyone's father. No one can be His father, and yet no one can
be His
son. His devotees are His kinsmen, and His devotees are His relations. This
is His
transcendental pastime. It has nothing to do with mundane ideas of relations,
fatherhood or anything like that. As mentioned above, the Lord is above the
modes
of material nature, and thus there is nothing mundane about His kinsmen and
relations in devotional service. SB 1.7.26
na veda kaçcid bhagavaàç cikérñitaà
tavehamänasya nåëäà viòambanam
na yasya kaçcid dayito 'sti karhicid
dveñyaç ca yasmin viñamä matir nåëäm
O Lord, no one can understand Your transcendental pastimes, which appear
to be
human and are so misleading. You have no specific object of favor, nor do
You have
any object of envy. People only imagine that You are partial.
PURPORT
Teachings of Queen Kunté,
Chapter 12: Bewildering PastimesThe Lord's mercy upon the fallen souls is
equally distributed. He has no one as the
specific object of hostility. The very conception of the Personality of
Godhead as a
human being is misleading. His pastimes appear to be exactly like a human
being's,
but actually they are transcendental and without any tinge of material
contamination. He is undoubtedly known as partial to His pure devotees, but
in fact
He is never partial, as much as the sun is never partial to anyone. By
utilizing the sun
rays, sometimes even the stones become valuable, whereas a blind man
cannot see
the sun, although there are enough sun rays before him. Darkness and light
are two
opposite conceptions, but this does not mean that the sun is partial in
distributing
its rays. The sun rays are open to everyone, but the capacities of the
receptacles
differ. Foolish people think that devotional service is flattering the Lord to
get
special mercy. Factually the pure devotees who are engaged in the
transcendental
loving service of the Lord are not a mercantile community. A mercantile
house
renders service to someone in exchange for values. The pure devotee does
not
render service unto the Lord for such exchange, and therefore the full mercy
of the
Lord is open for him. Suffering and needy men, inquisitive persons or
philosophers
make temporary connections with the Lord to serve a particular purpose.
When the
purpose is served, there is no more relation with the Lord. A suffering man,
if he is
pious at all, prays to the Lord for his recovery. But as soon as the recovery is
over, in
most cases the suffering man no longer cares to keep any connection with
the Lord.
The mercy of the Lord is open for him, but he is reluctant to receive it. That
is the
difference between a pure devotee and a mixed devotee. Those who are
completely
against the service of the Lord are considered to be in abject darkness, those
who
ask for the Lord's favor only at the time of necessity are partial recipients of
the
mercy of the Lord, and those who are cent percent engaged in the service of
the
Lord are full recipients of the mercy of the Lord. Such partiality in receiving
the
Lord's mercy is relative to the recipient, and it is not due to the partiality of
the all-
merciful Lord.
When the Lord descends on this material world by His all-merciful energy,
He plays
like a human being, and therefore it appears that the Lord is partial to His
devotees
only, but that is not a fact. Despite such apparent manifestation of partiality,
His
mercy is equally distributed. In the Battlefield of Kurukñetra all persons who
died in
the fight before the presence of the Lord got salvation without the necessary
qualifications because death before the presence of the Lord purifies the
passing
soul from the effects of all sins, and therefore the dying man gets a place
somewhere in the transcendental abode. Somehow or other if someone puts
himself open in the sun rays, he is sure to get the requisite benefit both by
heat and
by ultraviolet rays. Therefore, the conclusion is that the Lord is never partial.
It is
wrong for the people in general to think of Him as partial. SB 1.8.29
6.16.11Prabhupäda: So Arjuna, he... Of course, sentiment... Just like
theoretically we
understand, na hanyate hanyamäne çarére. Still, when my son dies I become
affected. That is temporary. That is temporary. But Arjuna, after hearing
Bhagavad-
gétä, Kåñëa gave him the liberty that “Now I have spoken to you everything.
Now
whatever you...” (break) ...under certain circumstances. But if your
conviction is that
“I shall act according to the order of God,” that is final. That is final. He did
not act
against the will of the Lord. That is his victory. Temporarily he might have
been
disturbed when his son was killed. That is a different thing. Everyone
becomes. But
that does not mean he stopped work. That is wanted. What was the final
conclusion? He did not leave the warfield because his son Abhimanyu was
killed;
therefore he left—“No, I don’t want to fight”? No, he did not do that. He
was affected
for the time being. That is natural. But finally he concluded and he said,
“Yes,”
kariñye vacanaà tava. Nañöo mohaù småtir labdhä: “My illusion is now
over. I shall
fight.” That is right conclusion. (SPL SB 1.2.6 MAU 75)
6.16.18-19
oà namo bhagavate tubhyaà
väsudeväya dhémahi
pradyumnäyäniruddhäya
namaù saìkarñaëäya ca
Let us all chant the glories of Väsudeva along with His plenary expansions
Pradyumna, Aniruddha and Saìkarñaëa.
Purport, end: Now the question which was raised by the great åñis headed by
Çaunaka regarding the confidential part of Süta's achievement through the
spiritual
masters is explained herein by the chanting of this hymn consisting of thirty-
three
letters. And this mantra is addressed to the four Deities, or the Lord with His
plenary
expansions. The central figure is Lord Çré Kåñëa because the plenary
portions are
His aides-de-camp. The most confidential part of the instruction is that one
should
always chant and remember the glories of the Lord Çré Kåñëa, the Supreme
Personality of Godhead, along with His different plenary portions expanded
as
Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha. Those expansions are the
original Deities for all other truths, namely either viñëu-tattva or çakti-
tattvas. SB
1.5.37
SB 4.24.34
Vasudeva
namaù paìkaja-näbhäya
bhüta-sükñmendriyätmane
väsudeväya çäntäya
küöa-sthäya sva-rociñe
My Lord, You are the origin of the creation by virtue of the lotus flower
which sprouts
from Your navel. You are the supreme controller of the senses and the
senseobjects, and You are also the all-pervading Väsudeva. You are most
peaceful, and
because of Your self-illuminated existence, You are not disturbed by the six
kinds of
transformations.
Sankarsana--Pradyumna
4.24.35
saìkarñaëäya sükñmäya
durantäyäntakäya ca
namo viçva-prabodhäya
pradyumnäyäntar-ätmane
My dear Lord, You are the origin of the subtle material ingredients, the
master of all
integration as well as the master of all disintegration, the predominating
Deity
named Saìkarñaëa, and the master of all intelligence, known as the
predominating
Deity Pradyumna. Therefore, I offer my respectful obeisances unto You.
Aniruddha
4.24.36
namo namo 'niruddhäya
håñékeçendriyätmane
namaù paramahaàsäya
pürëäya nibhåtätmane
My Lord, as the supreme directing Deity known as Aniruddha, You are the
master of
the senses and the mind. I therefore offer my obeisances unto You again and
again.
You are known as Ananta as well as Saìkarñaëa because of Your ability to
destroy
the whole creation by the blazing fire from Your mouth.
yat tat sattva-guëaà svacchaà
çäntaà bhagavataù padam
yad ähur väsudeväkhyaà
cittaà tan mahad-ätmakam
The mode of goodness, which is the clear, sober status of understanding the
Personality of Godhead and which is generally called väsudeva, or
consciousness,
becomes manifest in the mahat-tattva.
PURPORT
The väsudeva manifestation, or the status of understanding the Supreme
Personality of Godhead, is called pure goodness, or çuddha-sattva. In the
çuddha-
sattva status there is no infringement of the other qualities, namely passion
and
ignorance….
To have clear consciousness, or Kåñëa consciousness, one has to worship
Väsudeva. It is also explained in Bhagavad-gétä that after many, many births
one
surrenders to Väsudeva. Such a great soul is very rare.In order to get release
from the false ego, one has to worship Saìkarñaëa.
Saìkarñaëa is also worshiped through Lord Çiva; the snakes which cover the
body of
Lord Çiva are representations of Saìkarñaëa, and Lord Çiva is always
absorbed in
meditation upon Saìkarñaëa. One who is actually a worshiper of Lord Çiva
as a
devotee of Saìkarñaëa can be released from false, material ego. If one wants
to get
free from mental disturbances, one has to worship Aniruddha. For this
purpose,
worship of the moon planet is also recommended in the Vedic literature.
Similarly, to
be fixed in one’s intelligence one has to worship Pradyumna, who is reached
through
the worship of Brahmä. These matters are explained in Vedic literature. SB
3.26.21
6.l6.23
Not everyone can understand that the glories of Anantadeva are unlimited.
This is
confirmed in the Çrémad Bhägavatam (5.17.17, 5.25.6, 9, 12-13 (quoted as
verses
56 and 57 of this chapter) and 6.16.23, 46-47). CB Ädi-khaëòa 1.50
6.16.24
All of us on the surface of the globe are living entities in different forms.
Some of us
are moving and some not moving. All of us come into existence, remain for
some
time and are annihilated when the body is again mingled with the earth. We
are all
simply different transformations of the earth. Different bodies and capacities
are
simply transformations of the earth that exist in name only, for everything
grows out
of the earth and when everything is annihilated it again mingles with the
earth. In
other words, we are but dust, and we shall but be dust. Everyone can
consider this
point.
PURPORT
In the Brahma-sütra it is said: tad-ananyatvam ärabhambhaëa-çabdädibhyaù
(2.1.14). This cosmic manifestation is a mixture of matter and spirit, but the
cause
is the Supreme Brahman, the Supreme Personality of Godhead. Therefore in
Çrémad
-Bhägavatam (1.5.20) it is said: idaà hi viçvaà bhagavän ivetaraù. The entire
cosmic
manifestation is but a transformation of the energy of the Supreme
Personality of
Godhead, but because of illusion, no one can appreciate that God is
nondifferent
from the material world. Actually He is not different, but this material world
is simply
a transformation of His different energies; paräsya çaktir vividhaiva çrüyate
[Cc.
Madhya 13.65, purport]. There are also other versions of this in the Vedas:
sarvaà
khalv idaà brahma. Matter and spirit are all nondifferent from the Supreme
Brahman,
Bhagavän. Lord Çré Kåñëa confirms this statement in the Bhagavad-gétä
(7.4): me
bhinnä prakåtir añöadhä. The material energy is Kåñëa's energy, but it is
separated
from Him. The spiritual energy is also His energy, but it is not separated
from Him.
When the material energy is engaged in the service of the Supreme Spirit,
so-called
material energy is also transformed into spiritual energy, just as an iron rod
becomes fire when placed in contact with fire. When we can understand by
ananalytical study that the Supreme Personality of Godhead is the cause of
all causes,
our knowledge is perfect. Simply understanding the transformations of
different
energies is partial knowledge. We must come to the ultimate cause. Na te
viduù
svärtha gatià hi viñëum [SB 7.5.31]. The knowledge of those who are not
interested
in knowing the original cause of all emanations is never perfect knowledge.
There is
nothing in the phenomenal world that is not produced by the supreme energy
of the
Supreme Personality of Godhead. Aromas from the earth are different scents
manufactured and used for different purposes, but the original cause is the
earth,
nothing else. A waterpot made of earth can be used to carry water for some
time,
but ultimately the pot is nothing but earth. Therefore there is no difference
between
the pot and its original ingredient, earth. It is simply a different
transformation of the
energy. Originally the cause or primary ingredient is the Supreme
Personality of
Godhead, and the varieties are only by-products. In the Chändogya
Upaniñad it is
stated: yathä saumy ekena måt-piëòena sarvaà månmayaà vijïätaà syäd
väcärambhaëaà vikäro nämadheyaà måttikety eva satyam. If one studies the
earth,
he naturally understands the by-products of the earth. The Vedas therefore
enjoin,
yasmin vijïäte sarvam evaà vijïätaà bhavati (Muëòaka Upaniñad 1.3): if one
simply
understands the original cause, Kåñëa, the cause of all causes, then naturally
everything else is understood, although it may be presented in different
varieties. By
understanding the original cause of different varieties, one can understand
everything. If we understand Kåñëa, the original cause of everything, we do
not need
to separately study the subsidiary varieties. Therefore from the very
beginning it is
said: satyaà paraà dhémahi [SB 1.1.1]. One has to concentrate one's
understanding
on the Supreme Truth, Kåñëa or Väsudeva. The word Väsudeva indicates
the
Supreme Personality of Godhead, who is the cause of all causes. Mat-sthäni
sarva-
bhütäni na cähaà teñv avasthitaù [Bg. 9.4]. This is a summary of
phenomenal and
noumenal philosophy. The phenomenal world depends on the noumenal
existence;
similarly, everything exists by virtue of the potency of the Supreme Lord,
although
due to our ignorance the Supreme Lord is not perceived in everything. SB
5.12.8
The devotee is then freed from all material contamination because he
constantly
thinks of the Lord's pastimes and because his mind and body have been
converted
to spiritual qualities. Because of his intense devotional service, his
ignorance,
material consciousness and all kinds of material desires are completely burnt
to
ashes. This is the stage at which one can achieve the shelter of the Lord's
lotus feet.
PURPORT
When a devotee is completely purified, he becomes anyäbhiläñitä-çünya. In
other
words, all of his material desires become zero, being burnt to ashes, and he
exists
either as the Lord's servant, friend, father, mother or conjugal lover. Because
one
thinks constantly in this way, one's present material body and mind are fully
spiritualized, and the needs of one's material body completely vanish from
one'sexistence. An iron rod put into a fire becomes warmer and warmer, and
when it is
red hot it is no longer an iron rod but fire. Similarly, when a devotee
constantly
engages in devotional service and thinks of the Lord in his original Kåñëa
consciousness, he no longer has any material activities, for his body is
spiritualized.
Advancement in Kåñëa consciousness is very powerful, and therefore even
during
this life such a devotee has achieved the shelter of the lotus feet of the Lord.
SB
7.7.36
To explain how mäyä acts by Kåñëa’s power, the author of Çré Caitanya-
caritämåta
gives the example of an iron rod in a fire: although the rod is not fire, it
becomes red-
hot and acts like fire itself. Similarly, all the actions and reactions of material
nature
are not actually the work of material nature but are actions and reactions of
the
energy of the Supreme Lord manifested through matter. The power of
electricity is
transmitted through the medium of copper, but this does not mean that the
copper
is electricity. The power is generated at a powerhouse under the control of
an expert
living being. Similarly, behind all the jugglery of the natural laws is a great
living
being, who is a person like the mechanical engineer in the powerhouse. It is
by His
intelligence that the entire cosmic creation moves in a systematic way.
The modes of nature, which directly cause material actions, are also
originally
activated by Näräyaëa. A simple example will explain how this is so: When
a potter
manufactures a pot from clay, the potter’s wheel, his tools and the clay are
the
immediate causes of the pot, but the potter is the chief cause. Similarly,
Näräyaëa is
the chief cause of all material creations, and the material energy supplies the
ingredients of matter. Therefore without Näräyaëa, all other causes are
useless, just
as the potter’s wheel and tools are useless without the potter himself. Since
materialistic scientists ignore the Personality of Godhead, it is as if they
were
concerned with the potter’s wheel and its rotation, the potter’s tools and the
ingredients for the pots, but had no knowledge of the potter himself.
Therefore
modern science has created an imperfect, godless civilization that is in gross
ignorance of the ultimate cause. CC Adi 5.51
6.16.25
So Kåñëa is so kind. So the devotees see like that, that a Pütanä räkñasé
wanted to
kill Kåñëa, but she got the promotion just like His mother Yaçodä. Kåñëa is
so kind.
Because Kåñëa took it that “Although this räkñasé came to kill Me with
poison in her
breast, but I have sucked her breast. She has become My mother. Therefore
she
must get the position of My mother.” So Kåñëa takes only the bright side of
your
devotional service. He never takes the dark side because anyone in this
material
world, he has got only dark life. SB 1.2.6 CAL 74Some way or other, if
there is some service, it goes to the credit. Svalpam apy asya
dharmasya. The foolish person may not know that “I am imperceptibly
advancing
even during my, this material life,” but Kåñëa takes. Just like Pütanä. …This
is Kåñëa.
He is very anxious to deliver us. So any little service done, He accepts. “All
right,
come on. You are accepted.” This is Kåñëa. Little service. “Let him do
something.”
So kind. SP CONV ALLA 77
So Kåñëa is so nice friend. He is such a nice friend that even to the enemy
He gives
the greatest benediction. Kåñëa is so grateful. If you give little service to
Kåñëa
sincerely, Kåñëa will never forget you. And He’s so powerful. If Kåñëa
becomes your
friend and Kåñëa remembers you, then what you want more? Just imagine.
SPL
1.13.11 GEN 74
6.16.26
Although the American establishment subsequently proved itself immune to
the
attractions of Kåñëa consciousness, Çréla Prabhupäda unexpectedly found a
sympathetic reception among the hippies—‘the spoiled children of society’,
as he
once called them (SB. 4.12.23, purp.)—who had emerged as a group in the
year of
Çréla Prabhupäda’s arrival. Çréla Prabhupäda was often to note that the
hippies
were ‘our best customers’ (Letters of Gaurasundara Dasa, 1969, and
Satsvarupa
Dasa, 1971). According to Çréla Prabhupäda, the reason for such receptivity
was
that ‘the youth in the West have reached the stage of vairagya, or
renunciation. They
are practically disgusted by material pleasure from material sources’. (SB.
6.16.26,
purp.). In a 1971 Bhagavad-gita lecture, Çréla Prabhupäda commented:
… these American boys are fed up with this materialistic way of life. They
want
something spiritual. But because there is no such information, there is no
such
leader, they are becoming hippies, frustrated and confused. And because
here is
something substantial, they are taking it. This is the secret of success of this
Kåñëa
Consciousness movement.
In spite of having ‘reached renunciation’ (SB. 6.16.26, purp.), American
youth, for
want of spiritual direction, disastrously took refuge in sex and drugs. The
hippies
appeared to Çréla Prabhupäda as ‘morose’ (SB. 4.25.11, purp.), ‘distressed’,
‘wretched’, ‘unclean’, ‘without shelter or food’ (SB. 4.25.5, purp.),
‘irresponsible and
unregulated’ (SB. 5.6.10, purp.), ‘lying idle, without any production’
(Bhagavad-gita
lecture, 1976), and so on. Whilst at one stage the counterculture made Çréla
Prabhupäda something of an icon, he remained vigorously opposed to its
standards
and practices, and frequently exhorted his followed to renounce all
allegiance to it:
Anyway, we should be very much careful (not) to publish anything in our
paper which
will give impression to the public that we are inclined to the hippy (sic.)
movement.
In our papers nothing should be published which has even a small tinge of
hippy
ideas. I must tell you in this connection that if you have any sympathies with
thehippy movement you should kindly give it up. (Letter to Hayagriva Dasa,
1969).
Although it is surprising that Gaudiya Vaishnavism was able to be
transplanted into
the modern West at all, that fact that its earliest American followers were
largely
drawn from radically marginalised and alienated youth should not be so
unexpected
—especially to those acquainted with the history of religions. Although
Çréla
Prabhupäda may have hoped for more attention from the establishment, he
accepted the receptivity of the hippies as providential, relying on the potency
of the
holy name—vigorously preached—to achieve the requisite effect. Thus the
movement increased with extraordinary rapidity.
It may seem strange that someone like Prabhupäda, with a message so
essentially
traditional and conservative, should have attracted such radicalised youth.
What
was his appeal? Perhaps his sustained and systematic critique of modern
material
civilisation resonated strongly with their own disillusionment? In my
opinion,
however, the deep attraction was Çréla Prabhupäda’s ability to implant an
extraordinary hope: the ideal of sainthood as a viable goal of life, a practical
vocational aim. Thus the young men and women of the West became
convinced
they could attain direct experience of God in this life. Although Çréla
Prabhupäda
also made it clear that such an achievement demands an uncompromising
standard
of purity, his followers were sure that, despite their past actions and present
conditioning, they could, under Çréla Prabhupäda’s guidance, achieve this.
ICCJ 2.1
Rabindra Svarupa Das
Vairägya-vidyä-nija-bhakti-yoga [Cc. Madhya 6.254]. By following the
principles of
this movement, one becomes disassociated from material mental
concoctions and
is established on the original platform of the eternal relationship between the
living
entity and the Supreme Personality of Godhead as servant and master. This,
in
summary, is the purpose of the Kåñëa consciousness movement. SB 10.1.42
In Caitanya-caritämåta, in the Seventeenth Chapter of the Ädi-lélä, it is
described
that a certain brähmaëa, who was well known for being harsh and cursing
others,
could not enter the kértana hall where Caitanya Mahäprabhu was performing
kértana because the door was locked. Being very agitated and breaking his
brähmaëa's thread, he cursed Caitanya Mahäprabhu the next day on the bank
of the
Ganges, saying, "I shall now curse You, for Your behavior has greatly
aggrieved me.
You shall be bereft of all material happiness." However, Caitanya
Mahäprabhu felt
great jubilation within Himself, since His mission was vairägya-vidyä-nija-
bhakti-
yoga [Cc. Madhya 6.254]—to give up the illusion of material sense
gratification and
staunchly engage twenty-four hours a day in the devotional service of the
Lord.
Therefore, Caitanya Mahäprabhu took this curse as a blessing, and soon
after, the
Lord took sannyäsa. SB 11.5.34pPut together: box, string………….make a
wonderful stringed instrument. He said he
was useless in India. He made it in America
6.16.28
O brähmaëa, thus by the Supreme Lord Kåñëa I was endowed first with the
transcendental knowledge of the Lord as inculcated in the confidential parts
of the
Vedas, then with the spiritual opulences, and then with His intimate loving
service.
PURPORT
Communion with the Lord by transmission of the transcendental sound is
nondifferent from the whole spirit Lord Çré Kåñëa. It is a completely perfect
method
for approaching the Lord. By such pure contact with the Lord, without
offense of
material conceptions (numbering ten), the devotee can rise above the
material plane
to understand the inner meaning of the Vedic literatures, including the Lord's
existence in the transcendental realm. The Lord reveals His identity
gradually to one
who has unflinching faith, both in the spiritual master and in the Lord. After
this, the
devotee is endowed with mystic opulences, which are eight in number. And
above
all, the devotee is accepted in the confidential entourage of the Lord and is
entrusted with specific service of the Lord through the agency of the
spiritual
master. A pure devotee is more interested in serving the Lord than in
showing an
exhibition of the mystic powers dormant in him. Çré Närada has explained
all these
from his personal experience, and one can obtain all the facilities which Çré
Närada
obtained by perfecting the chanting process of the sound representation of
the Lord.
There is no bar for chanting this transcendental sound by anyone, provided it
is
received through Närada's representative, coming down by the chain of
disciplic
succession, or the paramparä system. SB 1.5.39
6.16.29
Thus it is said that if we pray to the Supreme Lord in every transaction of
our
material existence, everything will be done very nicely and just suitable to
our heart's
desire. In other words, in all circumstances we must take shelter of the
Supreme
Personality of Godhead and depend completely on His decision. Man
proposes, God
disposes. The fulfillment of desires, therefore, should be entrusted to the
Supreme
Personality of Godhead; that is the nicest solution. Kardama Muni desired
only a
wife, but because he was a devotee of the Lord, the Lord selected a wife for
him
who was the Emperor's daughter, a princess. Thus Kardama Muni got a wife
beyond
his expectation. If we depend on the choice of the Supreme Personality of
Godhead,
we will receive benedictions in greater opulence than we desire. SB 3.21.28
6.16.31
prasädäbhimukhaà çaçvat
prasanna-vadanekñaëamsunäsaà subhruvaà cäru-
kapolaà sura-sundaram
[The form of the Lord is described herein.] The Lord's face is perpetually
very
beautiful and pleasing in attitude. To the devotees who see Him, He appears
never
to be displeased, and He is always prepared to award benedictions to them.
His
eyes, His nicely decorated eyebrows, His raised nose and His broad forehead
are all
very beautiful. He is more beautiful than all the demigods. SB 4.8.45
6.16.33
The most important process is hearing (çravaëam) from the guru, sädhu and
çästra-
the spiritual master, the saintly äcäryas and the Vedic literature. Sädhu-
çästra-guru-
väkya, cittete kariyä aikya. We should not hear the commentaries and
explanations
of nondevotees, for this is strictly forbidden by Çréla Sanätana Gosvämé,
who
quotes from the Padma Puräëa:
avaiñëava-mukhodgérëaà
pütaà hari-kathämåtam
çravaëaà naiva kartavyaà
sarpocchiñöaà yathä payaù
We should strictly follow this injunction and never try to hear from
Mäyävädés,
impersonalists, voidists, politicians or so-called scholars. Strictly avoiding
such
inauspicious association, we should simply hear from pure devotees. SB
10.2.37
The subject matter of this book is so sublime that it appears that Çré
Caitanya
Mahäprabhu has personally spoken through the writings of Çré Våndävana
däsa
Öhäkura.
PURPORT
Çréla Sanätana Gosvämé has written in his Hari-bhakti-viläsa:
avaiñëava-mukhodgérëaà pütaà hari-kathämåtam
çravaëaà naiva kartavyaà sarpocchiñöaà yathä payaù
“One should not hear anything about Kåñëa from a non-Vaiñëava. Milk
touched by
the lips of a serpent has poisonous effects; similarly, talks about Kåñëa
given by a
non-Vaiñëava are also poisonous.”
Transcendental literature that strictly follows the Vedic principles and the
conclusion of the Puräëas and päïcarätrika-vidhi can be written only by a
pure
devotee. It is not possible for a common man to write books on bhakti, for
his
writings will not be effective. He may be a very great scholar and may be
expert in
presenting literature in flowery language, but this is not at all helpful in
understanding transcendental literature. Even if transcendental literature is
written
in faulty language, it is acceptable if it is written by a devotee, whereas so-
called
transcendental literature written by a mundane scholar, even if it is a very
highly
polished literary presentation, cannot be accepted. The secret in a devotee’s
writingis that when he writes about the pastimes of the Lord, the Lord helps
him; he does
not write alone. As stated in the Bhagavad-gétä (10.10), dadämi buddhi-
yogaà taà
yena mäm upayänti te. Since a devotee writes in service to the Lord, the
Lord from
within gives him so much intelligence that he sits down near the Lord and
goes on
writing books. Kåñëadäsa Kaviräja Gosvämé confirms that what Våndävana
däsa
Öhäkura wrote was actually spoken by Lord Caitanya Mahäprabhu, and he
simply
repeated it. The same holds true for Çré Caitanya-caritämåta. Kåñëadäsa
Kaviräja
Gosvämé wrote Çré Caitanya-caritämåta in his old age, in an invalid
condition, but it
is such a sublime literature that Çréla Bhaktisiddhänta Sarasvaté Gosvämé
Mahäräja used to say, “The time will come when the people of the world
will learn
Bengali to read Çré Caitanya-caritämåta.” We are trying to present Çré
Caitanya-
caritämåta in English and do not know how successful it will be, but if one
reads the
original Caitanya-caritämåta in Bengali he will relish increasing ecstasy in
devotional
service. Ädi 8.39
6.16.34
ye ananta-nämera çravaëa-saìkértane
ye-te mate kene nähi bole ye-te jane
açeña-janmera bandha chiëòe sei-kñaëe
ataeva vaiñëava nä chäòena kabhu täne
If we simply try to engage in the congregational chanting of the glories of
Lord
Anantadeva, the dirty things in our hearts, accumulated during many births,
will
immediately be washed away. Therefore a Vaiñëava never misses the
opportunity to
glorify Anantadeva.
COMMENTARY
Verses 62 through 64 are the translation of verse 55.
Please refer to the translation of Çrémad Bhägavatam (6.16.44) quoted in the
purport of verse 18.
The word bandha refers to the dirty things in the heart of a conditioned soul,
and the
word chiëòe means “washed away.” For an elaboration on the second line of
verse
63, one may refer to the translations of Çrémad Bhägavatam (5.25.4,
6.16.34, and
6.16.43).
After giving up the offenses in the chanting of the holy names, if one
somehow
utters the name of Çré Anantadeva, the knots of speculation born of
nescience,
which are the root cause of illusory conceptions, are destroyed. As such,
Vaiñëavas
will never attempt to disrespect Çré Anantadeva in any way. CB Ädi-khaëòa
1.64
The pink, transparent toenails on the Lord's lotus feet are exactly like
valuable gems
polished to a mirror finish. When the unalloyed devotees and the leaders of
the
snakes offer their obeisances to Lord Saìkarñaëa with great devotion, they
become
very joyful upon seeing their own beautiful faces reflected in His toenails.
Theircheeks are decorated with glittering earrings, and the beauty of their
faces is
extremely pleasing to see. SB 5.25.4
One should first, with all conviction, believe in the Personality of Godhead
Çré Kåñëa,
and without making efforts to realize Him by speculative philosophy, one
should
prefer to hear about Him from the Çrémad Bhagavad-gétä and later from the
text of
the Çrémad-Bhägavatam. One should hear such discourses from a person
Bhägavatam and not from the professional man, or from the karmé, jïäné or
yogé.
That is the secret of learning the science. One does not need to be in the
renounced
order of life; he can remain in his present condition of life, but he must
search out
the association of a bona fide devotee of the Lord and hear from him the
transcendental message of the Lord with faith and conviction. That is the
path of
the paramahaàsa recommended herein. Amongst various holy names of the
Lord,
He is also called ajita, or one who can never be conquered by anyone else.
Yet He
can be conquered by the paramahaàsa path, as practically realized and
shown by
the great spiritual master Lord Brahmä. Lord Brahmä has personally
recommended
this paramahaàsa-panthäù in his own words as follows:
jïäne prayäsam udapäsya namanta eva
jévanti san-mukharitäà bhavadéya-värtäm
sthäne sthitäù çruti-gatäà tanu-väì-manobhir
ye präyaço 'jita jito 'py asi tais tri-lokyäm
Lord Brahmä said, "O my Lord Kåñëa, a devotee who abandons the path of
empiric
philosophical speculation aimed at merging in the existence of the Supreme
and
engages himself in hearing Your glories and activities from a bona fide
sädhu, or
saint, and who lives an honest life in the occupational engagement of his
social life,
can conquer Your sympathy and mercy even though You are ajita, or
unconquerable." (SB 10.14.3) That is the path of the paramahaàsas, which
was
personally followed by Lord Brahmä and later recommended by him for
attaining
perfect success in life. SB 2.9.18
6.16.35
They passed a large junkyard filled with scrapped automobiles. "Motorcar,"
Prabhupäda said.
Kértanänanda: "That is the end of their knowledge-a pile of junk."
Prabhupäda: "Yes. Their time is spent in breaking and building, that's all.
They do not
inquire, "Why breaking and building? Why not permanent?' That question
does not
arise. And they cannot solve it. They think this breaking and building is the
nature.
But we are giving information of another nature, where there is no breaking
and
building-permanent. But they cannot believe that there is such a thing. We
are giving
that in formation, how you can keep yourself eternal. This is the greatest gift
to the
human society. He wants to live eternally, but he doesn't know how to live
eternally.His energy is being spoiled by the skyscraper building
construction. But he is not
very serious to construct his body eternal. We are speaking this in our
meetings
everywhere, but they have no brain to understand." SPL 46 SDG
6.16.36
"Everything belongs to God." You cannot create this big mass of water, sea,
or
ocean. That is not possible. Who has created? Somebody has created. That is
stated in the çästra. There is perspiration. This water is perspiration of Mahä-
Viñëu.
We can understand because we are minute particle of Mahä-Viñëu.
Mamaiväàço
jéva-bhütaù [Bg. 15.7]. So sometimes we perspire and create some water,
say, half
an ounce water. But if somebody has unlimited power to perspire and create
water,
where is the difficulty to understand? There is no difficulty. If you take it for
acceptance that this vast mass of water has come from the perspiration of the
Supreme Personality of Godhead. So there is nothing to deny this fact.
Acintya-çakti.
Acintya-çakti means inconceivable power. We have got inconceivable
power.
Because we are minute particle of God, we have also minute inconceivable
power.
We do not know how the hairs are growing, but the energy is there within
me.
Similarly, so many things come out from the inconceivable power of Kåñëa.
Therefore Kåñëa claims,
bhümir äpo 'nalo väyuù SPL BG 13.6-7 BOM 73
6.16.37
He began to travel alone, thinking only of Kåñëa, through various holy
places like
Ayodhyä, Dvärakä and Mathurä. He traveled where the air, hill, orchard,
river and lake
are all pure and sinless and where the forms of the Unlimited decorate the
temples.
Thus he performed the pilgrim's progress.
PURPORT
These arcä forms of the Lord may be considered idols by the atheists, but
that does
not matter for persons like Vidura or His many other servants. The forms of
the Lord
are mentioned here as ananta-liìga. Such forms of the Lord have unlimited
potency,
the same as that of the Lord Himself. There is no difference between the
potencies
of the arcä and those of the personal forms of the Lord. The example of the
postbox
and post office may be applied here. The little postboxes distributed all over
the city
have the same potency as the postal system in general. The duty of the post
office
is to carry letters from one place to another. If one puts letters in postboxes
authorized by the general post office, the function of carrying letters is
performed
without a doubt. Similarly, the arcä-mürti can also deliver the same
unlimited
potency of the Lord as when He is personally present. Vidura, therefore,
could see
nothing but Kåñëa in the different arcä forms, and ultimately he was able to
realize
Kåñëa alone and nothing else. SB 3.1.186.16.38
käìkñantaù karmaëäà siddhià
yajanta iha devatäù
kñipraà hi mänuñe loke
siddhir bhavati karma-jä
Men in this world desire success in fruitive activities, and therefore they
worship the
demigods. Quickly, of course, men get results from fruitive work in this
world.
PURPORT
There is a great misconception about the gods or demigods of this material
world,
and men of less intelligence, although passing as great scholars, take these
demigods to be various forms of the Supreme Lord. Actually, the demigods
are not
different forms of God, but they are God's different parts and parcels. God is
one,
and the parts and parcels are many. The Vedas say, nityo nityänäm: God is
one.
Éçvaraù paramaù kåñëaù. The Supreme God is one—Kåñëa—and the
demigods are
delegated with powers to manage this material world. These demigods are
all living
entities (nityänäm) with different grades of material power. They cannot be
equal to
the Supreme God—Näräyaëa, Viñëu, or Kåñëa. Anyone who thinks that
God and the
demigods are on the same level is called an atheist, or päñaëòé. Even the
great
demigods like Brahmä and Çiva cannot be compared to the Supreme Lord.
In fact,
the Lord is worshiped by demigods such as Brahmä and Çiva (çiva-viriïci-
nutam [SB
11.5.33]). Yet curiously enough there are many human leaders who are
worshiped
by foolish men under the misunderstanding of anthropomorphism or
zoomorphism.
Iha devatäù denotes a powerful man or demigod of this material world. But
Näräyaëa, Viñëu, or Kåñëa, the Supreme Personality of Godhead, does not
belong to
this world. He is above, or transcendental to, material creation. Even
Çrépäda
Çaìkaräcärya, the leader of the impersonalists, maintains that Näräyaëa, or
Kåñëa, is
beyond this material creation. However, foolish people (håta-jïäna [Bg.
7.20])
worship the demigods because they want immediate results. They get the
results,
but do not know that results so obtained are temporary and are meant for less
intelligent persons. The intelligent person is in Kåñëa consciousness, and he
has no
need to worship the paltry demigods for some immediate, temporary benefit.
The
demigods of this material world, as well as their worshipers, will vanish with
the
annihilation of this material world. The boons of the demigods are material
and
temporary. Both the material worlds and their inhabitants, including the
demigods
and their worshipers, are bubbles in the cosmic ocean. In this world,
however,
human society is mad after temporary things such as the material opulence
of
possessing land, family and enjoyable paraphernalia. To achieve such
temporary
things, people worship the demigods or powerful men in human society. If a
man
gets some ministership in the government by worshiping a political leader,
he
considers that he has achieved a great boon. All of them are therefore
kowtowing to
the so-called leaders or "big guns" in order to achieve temporary boons, and
theyindeed achieve such things. Such foolish men are not interested in
Kåñëa
consciousness for the permanent solution to the hardships of material
existence.
They are all after sense enjoyment, and to get a little facility for sense
enjoyment
they are attracted to worship empowered living entities known as demigods.
This
verse indicates that people are rarely interested in Kåñëa consciousness.
They are
mostly interested in material enjoyment, and therefore they worship some
powerful
living entity. BG 4.12
The worshipers of demigods think, "We shall worship the demigods in this
life, and
by our sacrifices we shall go to heaven and enjoy there. When that
enjoyment is
finished we shall return to this world and take birth as great householders in
aristocratic families." Being excessively proud and greedy, such persons are
bewildered by the flowery words of the Vedas. They are not attracted to
topics about
Me, the Supreme Lord. SB 11.21.33-34
So here the same word is used, that alpa-medhasa. It is very technical. Alpa
means
"very little" brain substance. Those who have got very little brain substance,
they try
like this. Käìkñantaù karmaëäà siddhià yajanta iha devatäù. "Why little brain
substance? He's getting profit from the demigods." Then brain substance
little
means he does not know what is his actual aim of life. He does not know. Na
te
viduù svärtha-gatià hi viñëum [SB 7.5.31]. Those who are trying to be happy
within
this material world, worshiping different types of demigods and taking
benefit very
soon, but he, because his brain substance is very little, he does not consider
it that
"How long I shall enjoy it? How long I shall enjoy?"…
So iha, the particular word is used here, iha, because as this material world
will be
finished, similarly, the different planetary systems occupied by the different
demigods, they will be finished. And the demigods will be also finished.
And you'll be
also finished. Therefore it is called iha. Iha. Yänti deva-vratä devän pitèn
yänti pitå-
vra... [Bg. 9.25].
So, but your problem is eternal life. Why you should be engaged iha
devatäù?
Because iha devatäù means iha will be finished, your devatä will be finished,
you'll
be finished, everything will be finished. But your problem is how to come to
the
eternal point. That is stated also by Kåñëa in the Bhagavad-gétä that janma
karma
me divyaà yo jänäti tattvataù, tyaktvä dehaà punar janma naiti [Bg. 4.9]. Not
iha.
Stand there, in the spiritual world. If you simply try to understand what is
Kåñëa, then
the result will be that after giving up this body, no more material body.
Tyaktvä
dehaà punar janma naiti [Bg. 4.9]. No more punar janma.
That is required. But they do not understand it. They want quick result for
some
sense gratification, but implicate himself in the tangle, entanglement of
getting
again birth and death. That is going on. So Kåñëa consciousness movement
is the
most beneficial welfare activities to the human society because by
awakening themto Kåñëa consciousness, they are saved from this danger of
repetition of birth and
death. SPL BG 4.12 VRN 75
6.16.39
Çukadeva points out that austerity, charity and the performance of ritualistic
ceremonies for counteracting sinful activities are recommended processes,
but that
by performing them one cannot remove the sinful desire-seed from the heart,
as
was the case with Ajämila in his youth. This sinful desire-seed can be
removed only
by achieving Kåñëa consciousness. And this can be accomplished very
easily by
chanting the mahä-mantra, or Hare Kåñëa mantra, as recommended by Çré
Caitanya
Mahäprabhu. The Nectar of Devotion
The whole world is revolving due to käma and lobha. Käma means "lusty
desire," and
lobha means "greed." People cannot have enough sex or money, and because
of
this, their hearts are filled with contaminations, which have to be cleansed
by
hearing, repeating and chanting. Human life is meant to get rid of anarthas,
unwanted things, but where is the university or college where this science of
purification is taught? The only institution is this Kåñëa consciousness
society.
Kåñëa is within the heart, and the contaminations are also there, but Kåñëa
will help
us cleanse them. Nañöa-präyeñv abhadreñu nityaà bhägavata-sevayä (S.B.
1.2.18).
We must regularly hear Çrémad-Bhägavatam and chant Hare Kåñëa; these
are the
two processes recommended by Caitanya Mahäprabhu. TLK
So therefore we are simply wasting our time, simply wasting, asat, simply
wasting
our time. So Prahläda Mahäräja says that "It is your duty, my dear boys."
Béja-
nirharaëaà yogaù pravähoparamo dhiyaù: "So you just kill, destroy the seed
and..., so
that no more it will become green after getting some water." There are
another
example. They are called in India moya carpaka(?). Carpaka means bed bug.
And I
do not know what is the condition here. In India, the bed bug, they, during
the winter
season, you'll find just like a simple skin only, nothing. There is nothing. But
as soon
as the summer season comes, oh, they bite the bodies and become red, fatty,
immediately. So similarly, sometimes we may become just like a skin, and
as soon
as there is a drop of water and a little impetus for material enjoyment, oh, we
become immediately... So this is seed. So seed should be destroyed. What is
that
seed? How it can be destroyed? Now, I am thinking that "I am master." I
have to
think that "I am servant." That's all. I am thinking, "I am master of this
material
world." I have to think that "I am servant of Kåñëa." That's all; nothing
more. SPL SB
7.7.25-28 SF 67
6.16.40Some time ago, being inquisitive to know, Sanat-kumära, the chief of
the boy-saints,
accompanied by other great sages, inquired exactly like you about the truths
regarding Väsudeva, the Supreme, from Lord Saìkarñaëa, who is seated at
the
bottom of the universe.
PURPORT
This is in clarification of the statement that the Lord spoke directly on the
Çrémad-
Bhägavatam. When and unto whom the Bhägavatam was spoken is
explained
herewith. Questions similar to those put forward by Vidura were asked by
great
sages like Sanat-kumära, and Lord Saìkarñaëa, the plenary expansion of the
Supreme Lord Väsudeva, answered them. SB 3.8.3
At that time Lord Saìkarñaëa was meditating upon His Supreme Lord, whom
the
learned esteem as Lord Väsudeva, but for the sake of the advancement of the
great
learned sages He slightly opened His lotus like eyes and began to speak. SB
3.8.4
The sages came from the highest planets down to the lower region through
the
water of the Ganges, and therefore the hair on their heads was wet. They
touched
the lotus feet of the Lord, which are worshiped with various paraphernalia
by the
daughters of the serpent-king when they desire good husbands. SB 3.8.5
The four Kumäras, headed by Sanat-kumära, who all knew the
transcendental
pastimes of the Lord, glorified the Lord in rhythmic accents with selected
words full
of affection and love. At that time Lord Saìkarñaëa, with His thousands of
raised
hoods, began to radiate an effulgence from the glowing stones on His head.
SB
3.8.6
Lord Saìkarñaëa thus spoke the purport of Çrémad-Bhägavatam to the great
sage
Sanat-kumära, who had already taken the vow of renunciation. Sanat-
kumära also, in
his turn, when inquired of by Säìkhyäyana Muni, explained Çrémad-
Bhägavatam as
he had heard it from Saìkarñaëa.
PURPORT
This is the way of the paramparä system. Although Sanat-kumära, the well-
known
great saintly Kumära, was in the perfect stage of life, still he heard the
message of
Çrémad-Bhägavatam from Lord Saìkarñaëa. Similarly, when he was
questioned by
Säìkhyäyana Åñi, he spoke to him the same message he had heard from
Lord
Saìkarñaëa. In other words, unless one hears from the proper authority one
cannot
become a preacher. In devotional service, therefore, two items out of the
nine,
namely hearing and chanting, are most important. Without hearing nicely,
one
cannot preach the message of Vedic knowledge. SB 3.8.7
sahasra-vadana vandoì prabhu-balarämayäìhära sahasra-mukhe kåñëa-
yaçodhäma TRANSLATION I offer my respectful obeisances unto the
thousand-headed Lord Balaräma. His thousands of mouths are the abode of
Lord Kåñëa’s transcendental glories  kåñëa-yaçodhäma  SB It is to be
understood that svayam-prakäça Çré Nityänanda-Baladeva, who appears in a
two-armed humanlike form holding a plow, increases the ecstasy of
kåñëaprema by constantly engaging in the service of Çré Gaura-Kåñëa in the
mood of a devotee. Çré Ananta Çeña, the plenary portion of Lord Baladeva,
holds all the universes on His hoods. His matchless service of always
glorifying the qualities of Çré Gaura, His worshipable Lord, is being
described here. Çré Anantadeva constantly recites Çrémad Bhägavatam to
the great brähmaëa sages headed by the four Kumäras. He is the Lord and
guru of the author, who is the incarnation of Vyäsadeva for describing the
pastimes of Çré Gaura-Kåñëa. The thousand-headed Lord Anantadeva’s
recitation of Çrémad Bhägavatam, which is full of the glories of Lord
Kåñëa, is described in Citraketu’s prayers to Lord Saìkarñaëa in the Çrémad
Bhägavatam (6.16.40, 43) as follows: “O unconquerable one, when You
spoke about bhägavata-dharma, which is the uncontaminated religious
system for achieving the shelter of Your lotus feet, that was Your victory.
Persons who have no material desires, like the Kumäras, who are self-
satisfied sages, worship You to be liberated from material contamination. In
other words, they accept the process of bhägavata-dharma to achieve shelter
at Your lotus feet. My dear Lord, one’s occupational duty is instructed in
Çrémad Bhägavatam and Bhagavad-gétä according to Your point of view,
which never deviates from the highest goal of life. Those who follow their
occupational duties under Your supervision, being equal to all living entities,
moving and nonmoving, and not considering high and low, are called
Äryans. Such Äryans worship You, the Supreme Personality of Godhead.”
Another meaning of kåñëa-yaçodhäma is Çrémad Bhägavatam, which is the
treasure house of Lord Kåñëa’s transcendental glories. CB Ädi 1.12
mahä-ratna thui yena mahäpriya-sthäne yaço-ratna-bhäëòära çré ananta-
vadane TRANSLATION Lord Ananta’s mouths are the storehouse of the
gemlike glories of Lord Kåñëa, for valuable jewels are kept in a most
appropriate place. CB Adi 1.13

SPL 6.16.41
6.16.41 On the assertion of the Vedic aphorism sarvaà khalv idaà brahma,
we can understand that the Lord, by the omnipresent rays of His effulgence,
called brahmajyoti, is all-pervading inside or outside of everything, like the
omnipresent material sky, and thus He is also omniscient. SB 1.16.26-30
This brahmajyoti is all-pervading, and all creation is made possible by its
potential power; therefore the Vedic hymns declare that everything that
exists is being sustained by the brahmajyoti (sarvaà khalv idaà brahma).
Therefore the potential seed of all creation is the brahmajyoti, and the same
brahmajyoti, unlimited and unfathomed, is established by the Lord.
Therefore the Lord (Çré Kåñëa) is ultimately the supreme cause of all
creation (ahaà sarvasya prabhavaù [Bg. 10.8]). One should not expect the
Lord to create like a blacksmith with a hammer and other instruments. The
Lord creates by His potencies. He has His multifarious potencies (paräsya
çaktir vividhaiva çrüyate [Cc. Madhya 13.65, purport]). Just as the small
seed of a banyan fruit has the potency to create a big banyan tree, the Lord
disseminates all varieties of seeds by His potential brahmajyoti (sva-rociñä),
and the seeds are made to develop by the watering process of persons like
Brahmä. Brahmä cannot create the seeds, but he can manifest the seed into a
tree, just as a gardener helps plants and orchards to grow by the watering
process. SB 2.5.11p
The gigantic sky is the material body of the Lord, called the viräörüpa, and
all material creations are resting on the sky, or the heart of the Lord.
Therefore, beginning from the sky, the first material manifestation to the
gross vision, down to the earth, everything is called Brahman. Sarvaà khalv
idaà brahma: "There is nothing but the Lord, and He is one without a
second." The living entities are thesuperior energies, whereas matter is the
inferior energy, and the
combination of these energies brings about the manifestation of this
material world, which is in the heart of the Lord. SB 3.5.6p
6.16.42
Lord Saìkarñaëa is the ocean of unlimited spiritual qualities, and thus
He is known as Anantadeva. He is nondifferent from the Supreme
Personality of Godhead. For the welfare of all living entities within
this material world, He resides in His abode, restraining His anger and
intolerance.
PURPORT
Anantadeva's main mission is to dissolve this material creation, but
He checks His anger and intolerance. This material world is created
to give the conditioned souls another chance to go back home, back
to Godhead, but most of them do not take advantage of this facility.
After the creation, they again exercise their old propensity for lording
it over the material world. These activities of the conditioned souls
anger Anantadeva, and He desires to destroy the entire material
world. Yet, because He is the Supreme Personality of Godhead, He is
kind toward us and checks His anger and intolerance. Only at certain
times does He express His anger and destroy the material world. SB
5.25.6
6.16.43
ye ananta-nämera çravaëa-saìkértane
ye-te mate kene nähi bole ye-te jane
açeña-janmera bandha chiëòe sei-kñaëe
ataeva vaiñëava nä chäòena kabhu täne
TRANSLATION
If we simply try to engage in the congregational chanting of the
glories of Lord Anantadeva, the dirty things in our hearts,
accumulated during many births, will immediately be washed away.
Therefore a Vaiñëava never misses the opportunity to glorify
Anantadeva.
COMMENTARYVerses 62 through 64 are the translation of verse 55.
Please refer to the translation of Çrémad Bhägavatam (6.16.44)
quoted in the purport of verse 18.
The word bandha refers to the dirty things in the heart of a
conditioned soul, and the word chiëòe means “washed away.” For an
elaboration on the second line of verse 63, one may refer to the
translations of Çrémad Bhägavatam (5.25.4, 6.16.34, and 6.16.43).
After giving up the offenses in the chanting of the holy names, if one
somehow utters the name of Çré Anantadeva, the knots of
speculation born of nescience, which are the root cause of illusory
conceptions, are destroyed. As such, Vaiñëavas will never attempt to
disrespect Çré Anantadeva in any way. CB Ädi-khaëòa 1.63
In Satsvarupa's apartment and I slept on a blanket on the floor in the
kitchen and the bed bugs were a problem. I would wake up in the
morning with red bites all over my cheeks. I tried turn in the other
direction with my feet to the wall but then my feet would be covered
with red bites. Swamiji asked us how we were doing and seeing the
red marks on my face, I explained to him that some bugs were biting
me. He laughed and said, pointing to his window: "Yes, they also
come here but I stay very still and when they think I am asleep they
come, then I catch them and chant to them, and then put them out my
window. By the breathing they know just when a man is sleeping but I
can trick them." His eyes sparkled as he told of how he tricked the
little bed bugs by pretending to be asleep. So that night I tried tricking
them but I fell asleep and got bitten as usual and the next night, and
again and again and again to no avail. I couldn't catch them. A few
days later I told Swamiji: "I've tried every night to catch them but I
can't catch them. I breathe softly and try to pretend that I am asleep
but they are too clever. They don't come and bite until I am really
asleep. I don't know how you do this." Swamiji laughed and wagged
his head from side to side, saying: "Yes, you have to be very expert".
Thank you, Srila Prabhupada for showing me your compassion even
for bed bugs. You cared even for these living entities who came to
you only for biting and sucking blood, and you gave them your mercyas
surely as those who came for serving. Thank you for showing us
how to live, how to love all creatures and how to give the benediction
of the Holy Name.
6.16.44
[Süta Gosvämé to the sages at Naimiñäraëya]: Çré Süta Gosvämé
said: O God, although we are born in a mixed caste, we are still
promoted in birthright simply by serving and following the great who
are advanced in knowledge. Even by conversing with such great
souls, one can without delay cleanse oneself of all disqualifications
resulting from lower births. And what to speak of those who are
under the direction of the great devotees, chanting the holy name of
the Unlimited, who has unlimited potency? The Personality of
Godhead, unlimited in potency and transcendental by attributes, is
called the ananta [Unlimited].
Purport: The dvija-bandhu, or the less intelligent, uncultured men born
of higher castes, put forward many arguments against the lower-
caste men becoming brähmaëas in this life. They argue that birth in a
family of çüdras or less than çüdras is made possible by one's
previous sinful acts and that one therefore has to complete the terms
of disadvantages due to lower birth. And to answer these false
logicians, Çrémad-Bhägavatam asserts that one who chants the holy
name of the Lord under the direction of a pure devotee can at once
get free from the disadvantages due to a lower-caste birth....
Offenseless chanting indicates that one has fully understood the
transcendental nature of the holy name and has thus surrendered
unto the Lord. Transcendentally the holy name of the Lord and the
Lord Himself are identical, being absolute. The holy name of the Lord
is as powerful as the Lord. The Lord is the all-powerful Personality of
Godhead, and He has innumerable names, which are all nondifferent
from Him and are equally powerful also. In the last word of the
Bhagavad-gétä the Lord asserts that one who surrenders fully unto
Him is protected from all sins by the grace of the Lord. Since His
name and He Himself are identical, the holy name of the Lord can
protect the devotee from all effects of sins. The chanting of the holyname of
the Lord can undoubtedly deliver one from the
disadvantages of a lower-caste birth. The Lord's unlimited power is
extended on and on by the unlimited expansion of the devotees and
incarnations, and thus every devotee of the Lord and incarnations
also can be equally surcharged with the potency of the Lord. Since
the devotee is surcharged with the potency of the Lord, even
fractionally, the disqualification due to lower birth cannot stand in the
way. ÇB1.18.18-19
[Çukadeva Gosvämé to King Parékñit]: My dear King, a devotee who
has taken shelter of the dust from the lotus feet of the Lord can
transcend the influence of the six material whips—namely hunger,
thirst, lamentation, illusion, old age and death—and he can conquer
the mind and five senses. However, this is not very wonderful for a
pure devotee of the Lord because even a person beyond the
jurisdiction of the four castes—in other words, an untouchable—is
immediately relieved of bondage to material existence if he utters the
holy name of the Lord even once.
Purport: Not to speak of a sanctified devotee, even a caëòäla, an
outcaste, who is untouchable, is immediately freed from material
bondage if he utters the holy name of the Lord even once. Sometimes
caste brähmaëas argue that unless one changes his body he cannot
be accepted as a brähmaëa, for since the present body is obtained as
a result of past actions, one who has in the past acted as a brähmaëa
takes birth in a brähmaëa family. Therefore, they contend, without
such a brahminical body, one cannot be accepted as a brähmaëa.
Herein it is said, however, that even vidüra-vigata, a caëòäla—a fifth-
class untouchable—is freed if he utters the holy name even once.
Being freed means that he immediately changes his body. Sanätana
Gosvämé confirms this:
yathä käïcanatäà
käàsyaà rasa-vidhänataù
tathä dékñä-vidhänena
dvijatvaà jäyate nåëämWhen a person, even though a caëòäla, is initiated by
a pure devotee
into chanting the holy name of the Lord, his body changes as he
follows the instructions of the spiritual master. Although one cannot
see how his body has changed, we must accept, on the grounds of
the authoritative statements of the çästras, that he changes his body.
This is to be understood without arguments. This verse clearly says,
sa jahäti bandham: "He gives up his material bondage." The body is a
symbolic representation of material bondage according to one's
karma. Although sometimes we cannot see the gross body changing,
chanting the holy name of the Supreme Lord immediately changes
the subtle body, and because the subtle body changes, the living
entity is immediately freed from material bondage. After all, changes
of the gross body are conducted by the subtle body. After the
destruction of the gross body, the subtle body takes the living entity
from his present gross body to another. In the subtle body, the mind
is predominant, and therefore if one's mind is always absorbed in
remembering the activities or the lotus feet of the Lord, he is to be
understood to have already changed his present body and become
purified. ÇB 5.1.35
Thereafter, Vallabha Bhaööa invited Çré Caitanya Mahäprabhu for
lunch, and the Lord introduced the brothers Rüpa and Vallabha to
him. From a distance, the brothers Rüpa Gosvämé and Çré Vallabha
fell on the ground and offered obeisances to Vallabha Bhaööa with
great humility. When Vallabha Bhaööäcärya walked toward them,
they ran away to a more distant place. Rüpa Gosvämé said, "I am
untouchable and most sinful. Please do not touch me." Vallabha
Bhaööäcärya was very surprised at this. Çré Caitanya Mahäprabhu,
however, was very pleased, and He therefore spoke to him this
descrlption of Rüpa Gosvämé. Çré Caitanya Mahäprabhu said, "Don't
touch him, for he belongs to a very low caste. You are a follower of
Vedic principles and are a well experienced performer of many
sacrifices. You also belong to the aristocracy." Hearing the holy name
constantly vibrated by the two brothers, Vallabha Bhaööäcärya could
understand the hints of Çré Caitanya Mahäprabhu. VallabhaBhaööäcärya
admitted, "Since these two are constantly chanting the
holy name of Kåñëa, how can they be untouchable? On the contrary,
they are most exalted."
Vallabha Bhaööäcärya's admission of the brothers' exalted position
should serve as a lesson to one who is falsely proud of his position
as a brähmaëa. Sometimes so-called brähmaëas do not recognize
our European and American disciples as devotees or brähmaëas, and
some brähmaëas are so proud that they do not allow them to enter
temples. Çré Caitanya Mahäprabhu herein gives a great lesson.
Although Vallabha Bhaööäcärya was a great authority on
brahmanism and a learned scholar, he admitted that those who chant
the Lord's holy name are bona fide brähmaëas and Vaiñëavas and are
therefore exalted. Cc Madhya-lélä 19.65-71
kåñëa kåñëeti kåñëeti yo mam s marati nityasah
jalam hitva yatha padmam narakad-uddharamy-aham
(Nåsiàha Puräëa)
“The holy name is the prime and most secure shelter for the living
entities. The holy name can eradicate endless offenses and liberate a
person.
jayati jayati nämänanda-rüpaà murärer
viramita-nija-dharma-dhyäna-püjädi-yatnam
katham api sakåd ättaà mukti-daà präëinäà yat
paramam amåtam ekaà jévanaà bhüñaëaà me
All glories, all glories to Lord Muräri in the form of His all-ecstatic
name! If any living being puts aside such tasks as meditation, ritual
worship, and social duties and even once takes the Lord’s holy name,
the name will grant him liberation. That holy name is the greatest
source of eternal pleasure and is my very life and ornament. BB 1.1.9
Purport: Among the various practices of devotional service, the most
important is chanting of the holy names of the Lord. Chanting the
Lord’s name is änanda-rüpam, pure bliss, because it makes ecstasy
rise in the heart. Chanting the holy names is also änanda-rüpam inthe sense
that it is the essence of ecstasy and it makes everything it
touches ecstatic.
In this verse the author again repeats the exclamation jayati,
indicating that hari-näma, the name of the Lord, is the greatest
manifestation of the Supreme Lord’s attractiveness and mercy. One
who realizes the value of hari-näma will choose to rely on chanting
hari-näma rather than on other kinds of spiritual effort. Performing
prescribed duties within the varëäçrama system is troublesome.
Persons who have lost interest in the ritual duties of varëäçrama
cultivate yogic meditation, either for impersonal perfection or as a
means of devotional service, but in either case this too is
troublesome because it involves the difficulty of subduing the mind
and senses. Worship of the Deity of the Lord is troublesome because
the worshiper must purify all the items to be offered, and his own
body and heart as well. And also troublesome are the other
devotional practices, such as hearing, which can be correctly
performed only after one fulfills difficult prerequisites, such as finding
a suitably qualified Vaiñëava to hear from. Therefore, putting aside
concern about success in these methods, an intelligent devotee will
simply focus his attention on hari-näma, and thus he will easily
achieve the results of all the above methods….
A doubting person may question the ease of success by hari-näma:
“One might earn religious credit, economic success, and material
enjoyment by hari-näma,” he might say, “but liberation is something
else. Liberation can be gained only by those who are spiritually fit. At
best, devotees who chant hari-näma with perfect faith and devotion
may achieve liberation through long practice.” Çréla Sanätana
Gosvämé refutes this doubt, declaring here that if any living being
even once chants Lord Hari’s name, even unintentionally or in ridicule,
jest, or material distress, the holy name will surely grace that person
with liberation. This chanting may be performed without true
realization—it may be a mere reflection or shadow (namäbhäsa)—but
still it will result in liberation. Çrémad-Bhägavatam confirms this
again and again:etävatälam agha-nirharaëäya puàsäà
saìkértanaà bhagavato guëa-karma-nämnäm
vikruçya putram aghavän yad ajämilo ’pi
näräyaëeti mriyamäëa iyäya muktim
“One is easily relieved from all sinful reactions by chanting the holy
name of the Lord and chanting of His qualities and activities. This is
the only process recommended for relief from sinful reactions. Even
if one chants the holy name of the Lord with improper pronunciation,
one will achieve relief from material bondage if one chants without
offenses. Ajämila, for example, was extremely sinful, but while dying
he merely chanted the holy name, and although calling his son he
achieved complete liberation because he remembered the name of
Näräyaëa.” (Bhägavatam 6.3.24)
At the end of this verse, Çréla Sanätana describes his own
relationship with hari-näma. It is everything to him. Nothing else is
important. For him hari-näma is the nectar of immortality, the
happiness of true liberation. Countless times greater than the
satisfaction of impersonal mukti, hari-näma is also greater than the
bliss of Vaikuëöha. It is sweeter than all other attractive things. It is
Sanätana Gosvämé’s very life and only ornament, a limitless reservoir
of auspiciousness, the entire focus of his attention. BB 1.1.9
6.16.47 (6.16.51)
Here is my challenge to Dr. Kovoor. Let him inject the appropriate
chemicals into a dead body to bring it back to life. Or let him inject
the appropriate chemicals into himself to check his own death and
restore his old and worn out body to its youthful luster and beauty.
If he finds this task too difficult, perhaps he could just produce a
simple form of life, such as a mosquito or a bedbug. Better still, let
him recombine the chemicals of the praying mantis he decapitated
(as described in his article) and bring it back to life. Or is the science
of Dr. Kovoor only a one-way road to the destruction of life?
It may be that science is not yet ready with a one-step process by
which to produce life as a finished product. If this be so, let Dr.Kovoor
merely make a plastic egg, inject it with yellow and white
chemicals, incubate his artificial egg, and thereby produce even one
chicken that could go on laying eggs and produce more and more
chickens.
Even this task may be a little too difficult for Dr. Kovoor. Perhaps,
then, he could simply produce a drop of milk or a grain of rice by
chemical combination. Then we could start taking him seriously. BTG
78 Hansaduta and Dr. Kovoor
6.16.48
The glories of Çré Balaräma, or Saìkarñaëa, who is worshipable by all
living entities, are described in the Çrémad Bhägavatam, Tenth Canto,
Chapters 34 and 65, Fifth Canto, Chapters 17 and 25, and Sixth Canto,
Chapter 16. Those who are indifferent to these descriptions can
never make advancement on the path of devotional service. In spite
of their material intelligence and mundane knowledge, which is a
product of their own mental speculation, such people are unable to
appreciate the topics of Çré Baladeva, or Saìkarñaëa, who is the
source of all viñëu-tattvas.
In the Caitanya-caritämåta, Ädi-lélä, Chapter 5, appropriate
conclusions on this topic are given as follows: “Çré Balaräma is the
counterform of Lord Govinda. Balaräma’s own expansion is called
Mahä-Saìkarñaëa. The marginal potency of the Lord is known as the
jéva. Mahä-Saìkarñaëa is the shelter of all jévas. His fragment, the
puruña, is counted as a kalä, or a part of a plenary portion. The first
puruña casts His glance at mäyä from a distance, and thus He
impregnates her with the seed of life in the form of the living entities.
A part of a part of a whole is called a kalä. I say that this kalä is Mahä
-Viñëu. He is the Mahä-puruña, who is the source of the other puruñas
and who is all-pervading. Garbhodaçäyé and Kñérodaçäyé are both
called puruñas. They are plenary portions of Käraëodaçäyé Viñëu, the
first puruña, who is the abode of all the universes. That puruña
[Kñérodakaçäyé Viñëu] is the performer of creation, maintenance and
destruction. He manifests Himself in many incarnations, for He is the
maintainer of the world. That Lord Viñëu is but a part of a part of aplenary
portion of Lord Nityänanda, who is the source of all
incarnations. Lord Caitanya is the same Lord Kåñëa, and Lord
Nityänanda is Lord Balaräma. Lord Nityänanda fulfills all of Lord
Caitanya’s desires. These two brothers are like one body; They are
identical manifestations. If you do not believe in Lord Nityänanda, you
will fall down. If you have faith in one but disrespect the other, your
logic is like the logic of accepting half a hen. It would be better to be
an atheist by slighting both brothers than a hypocrite by believing in
one and slighting the other.” CB Ädi-khaëòa 1.37
Çré Çukadeva Gosvämé tells Mahäräja Parékñit in the Çrémad
Bhägavatam (5.25.2): “This great universe, situated on one of Lord
Anantadeva’s thousands of hoods, appears just like a white mustard
seed. It is infinitesimal compared to the hood of Lord Ananta.” CB Adi
1.15
sahasra phaëära eka-phaëe ‘bindu’ yena
ananta vikrama, nä jänena, ‘äche’ hena
TRANSLATION
He is so large and powerful that this universe rests on one of His
hoods just like a mustard seed. Indeed, He does not know where it is.
SB Adi 1.66
6.16.50
According to the Padma Puräëa, within the material compass there
are innumerable material universes, and all of them are full of
darkness. Any living being, beginning from the Brahmäs (there are
innumerable Brahmäs in innumerable universes) to the insignificant
ant, are all born in darkness, and they require factual light from the
Lord to see Him directly, just as the sun can be seen only by the direct
light of the sun. No lamp or man-made torchlight, however powerful it
may be, can help one see the sun. The sun reveals itself. Therefore
the action of different energies of the Lord, or the Personality of
Godhead Himself, can be realized by the light manifested by the
causeless mercy of the Lord. The impersonalists say that God cannotbe seen.
God can be seen by the light of God and not by man-made
speculations. Here this light is specifically mentioned as vidyät, which
is an order by the Lord to Brahmä. This direct order of the Lord is a
manifestation of His internal energy, and this particular energy is the
means of seeing the Lord face to face. Not only Brahmä but anyone
who may be graced by the Lord to see such merciful direct internal
energy can also realize the Personality of Godhead without any
mental speculation. SB 2.9.34p
There are still many devotees of the Lord lingering there in ecstasy in
search of Kåñëa and His childhood associates, the gopés. It is not
that such devotees meet Kåñëa face to face in that tract of land, but
a devotee's eagerly searching after Kåñëa is as good as his seeing
Him personally. How this is so cannot be explained, but it is factually
realized by those who are pure devotees of the Lord. Philosophically,
one can understand that Lord Kåñëa and His remembrance are on
the absolute plane and that the very idea of searching for Him at
Våndävana in pure God consciousness gives more pleasure to the
devotee than seeing Him face to face. Such devotees of the Lord see
Him face to face at every moment, as confirmed in the Brahma-
saàhitä (5.38):
premäïjana-cchurita-bhakti-vilocanena
santaù sadaiva hådayeñu vilokayanti
yaà çyämasundaram acintya-guëa-svarüpaà
govindam ädi-puruñaà tam ahaà bhajämi
"Those who are in ecstasy of love with the Supreme Personality of
Godhead, Lord Çyämasundara [Kåñëa], see Him always in their hearts
due to love and devotional service rendered to the Lord." Both Vidura
and Uddhava were such elevated devotees, and therefore they both
came to the bank of the Yamunä and met each other. SB 3.1.24
6.16.51
Here is my challenge to Dr. Kovoor. Let him inject the appropriate
chemicals into a dead body to bring it back to life. Or let him inject
the appropriate chemicals into himself to check his own death andrestore his
old and worn out body to its youthful luster and beauty.
If he finds this task too difficult, perhaps he could just produce a
simple form of life, such as a mosquito or a bedbug. Better still, let
him recombine the chemicals of the praying mantis he decapitated
(as described in his article) and bring it back to life. Or is the science
of Dr. Kovoor only a one-way road to the destruction of life?
It may be that science is not yet ready with a one-step process by
which to produce life as a finished product. If this be so, let Dr.
Kovoor merely make a plastic egg, inject it with yellow and white
chemicals, incubate his artificial egg, and thereby produce even one
chicken that could go on laying eggs and produce more and more
chickens.
Even this task may be a little too difficult for Dr. Kovoor. Perhaps,
then, he could simply produce a drop of milk or a grain of rice by
chemical combination. Then we could start taking him seriously. BTG
78 Hansaduta and Dr. Kovoor
"O Lord," the demigods say, "the impersonalists, who are
nondevotees, cannot understand that Your name is identical with
Your form." Since the Lord is absolute, there is no difference between
His name and His actual form. In the material world there is a
difference between form and name. The mango fruit is different from
the name of the mango. One cannot taste the mango fruit simply by
chanting, "Mango, mango, mango." But the devotee who knows that
there is no difference between the name and the form of the Lord
chants Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare
Räma, Hare Räma, Räma Räma, Hare Hare, and realizes that he is
always in Kåñëa's company. ÇB 10.2.36
6.16.53-54
miche mäyära vaçe, yäccha bhese',
khäccha häbuòubu, bhäi
"My dear living entity, why are you being carried away by the waves of
mäyä?" As stated in the Bhagavad-gétä (18.61):
éçvaraù sarva-bhütänäàhåd-deçe 'rjuna tiñöhati
bhrämayan sarva-bhütäni
yanträrüòhäni mäyayä
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is
directing the wanderings of all living entities, who are seated as on a
machine, made of the material energy."
The living entity is carried in the machine of the body through so
many species of life on so many planets. Therefore Bhaktivinoda
Öhäkura asks the living entity why he is being carried away in these
bodily machines to be placed in so many different circumstances. He
advises that one surmount the waves of mäyä by surrendering unto
Kåñëa.
jéva kåñëa-däsa, ei viçväsa,
karle ta' ära duùkha näi
As soon as we confront Kåñëa, Kåñëa advises:
sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
"Abandon all varieties of religion and just surrender unto Me. I shall
deliver you from all sinful reaction. Do not fear." (Bg. 18.66)
Thus we are immediately relieved from traveling from one body to
another and from one planet to another. SB 4.25.11
6.16.57
It is said in the Prema-vivarta that when a living entity wants to enjoy
material nature, he is immediately victimized by the material energy.
A living entity is not forced to come into the material world. He makes
his own choice, being attracted by beautiful women. Every living
entity has the freedom to be attracted by material nature or to stand
as a hero and resist that attraction. It is simply a question of the living
entity's being attracted or not being attracted. There is no question of
his being forced to come into contact with material energy. One who
can keep himself steady and resist the attraction of material nature is
certainly a hero and deserves to be called a gosvämé. Unless one ismaster of
the senses, he cannot become a gosvämé. The living entity
can take one of two positions in this world. He may become a servant
of his senses, or he may become master of them. By becoming a
servant of the senses, one becomes a great material hero, and by
becoming master of the senses, he becomes a gosvämé, or spiritual
hero. SB 4.25.25
The natural position of the living entity is to serve the Lord in a
transcendental loving attitude. When the living entity wants to
become Kåñëa Himself or imitate Kåñëa, he falls down into the
material world. Since Kåñëa is the supreme father, His affection for
the living entity is eternal. When the living entity falls down into the
material world, the Supreme Lord, through His sväàça expansion
(Paramätmä), keeps company with the living entity. In this way the
living entity may some day return home, back to Godhead.
By misusing his independence, the living entity falls down from the
service of the Lord and takes a position in this material world as an
enjoyer. That is to say, the living entity takes his position within a
material body. Wanting to take a very exalted position, the living entity
instead becomes entangled in a repetition of birth and death. He
selects his position as a human being, a demigod, a cat, a dog, a tree,
etc. In this way the living entity selects a body out of the 8,400,000
forms and tries to satisfy himself by a variety of material enjoyment.
The Supersoul, however, does not like him to do this. Consequently,
the Supersoul instructs him to surrender unto the Supreme
Personality of Godhead. The Lord then takes charge of the living
entity. SB 4.28.53
6.16.59
bälasya neha çaraëaà pitarau nåsiàha
närtasya cägadam udanvati majjato nauù
taptasya tat-pratividhir ya ihäïjaseñöas
tävad vibho tanu-bhåtäà tvad-upekñitänäm
My Lord Nåsiàhadeva, O Supreme, because of a bodily conception of
life, embodied souls neglected and not cared for by You cannot doanything
for their betterment. Whatever remedies they accept,
although perhaps temporarily beneficial, are certainly impermanent.
For example, a father and mother cannot protect their child, a
physician and medicine cannot relieve a suffering patient, and a boat
on the ocean cannot protect a drowning man.
Purport: Through parental care, through remedies for different kinds
of disease, and through means of protection on the water, in the air
and on land, there is always an endeavor for relief from various kinds
of suffering in the material world, but none of them are guaranteed
measures for protection. They may be beneficial temporarily, but they
afford no permanent benefit. Despite the presence of a father and
mother, a child cannot be protected from accidental death, disease
and various other miseries. No one can help, including the parents.
Ultimately the shelter is the Lord, and one who takes shelter of the
Lord is protected. This is guaranteed. As the Lord says in Bhagavad-
gétä (9.31), kaunteya pratijänéhi na me bhaktaù praëaçyati: "O son of
Kunté, declare it boldly that My devotee never perishes." Therefore,
unless one is protected by the mercy of the Lord, no remedial
measure can act effectively. One should consequently depend fully
on the causeless mercy of the Lord. Although as a matter of routine
duty one must of course accept other remedial measures, no one can
protect one who is neglected by the Supreme Personality of
Godhead. In this material world, everyone is trying to counteract the
onslaught of material nature, but everyone is ultimately fully
controlled by material nature. Therefore even though so-called
philosophers and scientists try to surmount the onslaught of material
nature, they have not been able to do so. Kåñëa says in Bhagavad-
gétä (13.9) that the real sufferings of the material world are four—
janma-måtyu jarä-vyädhi (birth, death, old age and disease). In the
history of the world, no one has been successful in conquering these
miseries imposed by material nature. prakåteù kriyamäëäni guëaiù
karmäëi sarvaçaù [Bg. 3.27]. Nature (prakåti) is so strong that no one
can overcome her stringent laws. So-called scientists, philosophers,
religionists and politicians should therefore conclude that they
cannot offer facilities to the people in general. They should makevigorous
propaganda to awaken the populace and raise them to the
platform of Kåñëa consciousness. Our humble attempt to propagate
the Kåñëa consciousness movement all over the world is the only
remedy that can bring about a peaceful and happy life. We can never
be happy without the mercy of the Supreme Lord (tvad-upekñitänäm).
If we keep displeasing our supreme father, we shall never be happy
within this material world, in either the upper or lower planetary
systems. SB 7.9.19
6.16.60
sukhäya duùkha-mokñäya
saìkalpa iha karmiëaù
sadäpnotéhayä duùkham
anéhäyäù sukhävåtaù
In this material world, every materialist desires to achieve happiness
and diminish his distress, and therefore he acts accordingly. Actually,
however, one is happy as long as one does not endeavor for
happiness; as soon as one begins his activities for happiness, his
conditions of distress begin.
PURPORT
Every conditioned soul is bound by the laws of material nature, as
described in Bhagavad-gétä (prakåteù kriyamäëäni guëaiù karmäëi
sarvaçaù [Bg. 3.27]). Everyone has achieved a certain type of body
given by material nature according to the instructions of the Supreme
Personality of Godhead.
éçvaraù sarva-bhütänäà
håd-deçe 'rjuna tiñöhati
bhrämayan sarva-bhütäni
yanträrüòhäni mäyayä
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is
directing the wanderings of all living entities, who are seated as on a
machine, made of the material energy." (Bg. 18.61) The Supreme
Personality of Godhead, the Supersoul, is present in everyone's heart,
and as the living entity desires, the Lord gives him facilities with
which to work according to his ambitions in different grades ofbodies. The
body is just like an instrument by which the living entity
moves according to false desires for happiness and thus suffers the
pangs of birth, death, old age and disease in different standards of
life. Everyone begins his activities with some plan and ambition, but
actually, from the beginning of one's plan to the end, one does not
derive any happiness. On the contrary, as soon as one begins acting
according to his plan, his life of distress immediately begins.
Therefore, one should not be ambitious to dissipate the unhappy
conditions of life, for one cannot do anything about them. Ahaìkära-
vimüòhätmä kartäham iti manyate [Bg. 3.27]. Although one is acting
according to false ambitions, he thinks he can improve his material
conditions by his activities. The Vedas enjoin that one should not try
to increase happiness or decrease distress, for this is futile. Tasyaiva
hetoù prayateta kovidaù. One should work for self-realization, not for
economic development, which is impossible to improve. Without
endeavor, one can get the amount of happiness and distress for
which he is destined, and one cannot change this. Therefore, it is
better to use one's time for advancement in the spiritual life of Kåñëa
consciousness. One should not waste his valuable life as a human
being. It is better to utilize this life for developing Kåñëa
consciousness, without ambitions for so-called happiness. SB 7.7.42
Now everything we are planning, sukhäya, for matter of happiness,
and duùkha-mokñäya, and to get rid of all miseries. This is our plan.
Sukhäya duùkha-mokñäya saìkalpaù, our determination; iha, in this
world; karmiëaù, those who are working. That determination is to
make life happy and avoid distress. That is the plan. Sadäpnotéhayä.
But that is simply plan-making within our mind. Actually, it is never
achieved. It is never achieved.
kämän kämayate kämyair
yad-artham iha puruñaù
sa vai dehas tu pärakyo
bhaìguro yäty upaiti ca
[SB 7.7.43]Now we are desiring so many things, kämän kämyair kämayate.
Kämän means desirable, and kämayate, we hanker after such desirables,
kämyaiù, being too much eager, greedy, for fulfilling those objects. Yad-
artham iha puruñaù sa vai dehas tu. And what is that käma? What are those
desirables? The desirables are simply for making this body perfect. Not
perfect—comfortable. Perfect it cannot be, but as far as possible... We are
manufacturing nice cushions for sitting comfortably, nice bedroom, buy nice
motorcars, and... Everything for this body. The ultimate aim is to make this
body comfortable. That's all. But Prahläda Mahäräja says that the body
itself, dehaù, sa vai dehas tu pärakyo bhaìguro. Either you make your
position secure and comfortable in this life or next life... Next life means
there are many religious rituals which assures in your next life very
comfortable life, very, I mean to say, long duration of life in other planets.
So either you make arrangement in this life or in the next life, in the material
world, if you make your next life in the spiritual world, then that is a
different question. But so far we are materially concerned, either we make
comfortable life in this life or in the next. But the body itself is kñaëa-
bhaìguraù, it is perishable. It is perishable. Sa vai dehas tu pärakyo bhaìguro
yäty upaiti. SB 7.7.40-44 SF 67
6.16.61-62
One should understand that the activities of persons who are proud
of their material experience bring only results contradictory to those
such persons conceive while awake, sleeping and deeply sleeping.
One should further understand that the spirit soul, although verydifficult for
the materialist to perceive, is above all these conditions, and by the strength
of one's discrimination, one should give up the desire for fruitive results in
the present life and in the next. Thus becoming experienced in
transcendental knowledge, one should become My devotee.
Notes: More reasons why to give up pursuit of material happiness. Make FC.
6.16.63 Persons who try to reach the ultimate goal of life must expertly
observe the Supreme Absolute Person and the living entity, who are one in
quality in their relationship as part and whole. This is the ultimate
understanding of life. There is no better truth than this.
6.16.64 O King, if you accept this conclusion of Mine, being unattached to
material enjoyment, adhering to Me with great faith and thus becoming
proficient and fully aware of knowledge and its practical application in life,
you will achieve the highest perfection by attaining Me.
6.16.65 Çré Çukadeva Gosvämé continued: After thus instructing Citraketu
and assuring him of perfection in this way, the Supreme Personality of
Godhead, who is the supreme spiritual master, the supreme soul, Saìkarñaëa,
disappeared from that place as Citraketu looked on.
BJD-- Very philosophical way of coming to conclusion that we should give
up ourselves to K . Connect our nature to K’s service. Accept our position
and offer whatever we can to Him.

Notes 6.17
BJD—Introd: Reviews how everything exists in God. ‘The Absolute Truth’
is a better name than ‘God’. Altho is everything and everywhere we cannot
approach Him by an ascending process. Stresses personhood of God and His
parts and parcels even after they are liberated. Cketu prayed to Lord.
Described opulences of Lord in creation etc. Know the Lord by bhagavat
dharma - bhakti yoga. Serve the sp master.
6.17.1 Çréla Çukadeva Gosvämé said: After offering obeisances to the
direction from which Ananta, the Supreme Personality of Godhead, had
disappeared, Citraketu began traveling in outer space as the head of the
Vidyädharas.
6.17.2-3 Being praised by great sages and saints and by the inhabitants of
Siddhaloka and Cäraëaloka, Citraketu, the most powerful mystic yogé,
wandered about enjoying life for millions of years. With bodily strength and
senses free from deterioration, he traveled within the valleys of Sumeru
Mountain, which is the place of perfection for various kinds of mystic
power. In those valleys he enjoyed life with the women of Vidyädhara-loka
by chanting the glories of the Supreme Lord, Hari.
See purport, whole: It is to be understood that Mahäräja Citraketu, although
surrounded by beautiful women from Vidyädhara-loka, did not forget to
glorify the Lord by chanting the holy name of the Lord. It has been proved
in many places that one who is not contaminated by any material condition,
who is a pure devotee engaged in chanting the glories of the Lord, should be
understood to be perfect.BJD-- Sadhana is meant to fix us on K. Think of
our relationship with
K. How to really do that - to live as a soul and directly experience it?
6.17.4-5
One time while King Citraketu was traveling in outer space on a
brilliantly effulgent airplane given to him by Lord Viñëu, he saw Lord
Çiva, surrounded by Siddhas and Cäraëas. Lord Çiva was sitting in an
assembly of great saintly persons and embracing Pärvaté on his lap
with his arm. Citraketu laughed loudly and spoke, within the hearing
of Pärvaté.
See purport, whole: Çréla Viçvanätha Cakravarté Öhäkura says in this
connection,
bhaktià bhütià harir dattvä
sva-vicchedänubhütaye
devyäù çäpena våtratvaà
nétvä taà sväntike 'nayat
The purport is that the Supreme Personality of Godhead wanted to
bring Citraketu to Vaikuëöhaloka as soon as possible. The Lord's plan
was that Citraketu be cursed by Pärvaté to become Våträsura so that
in his next life he could quickly return home, back to Godhead. There
have been many instances in which a devotee acting as a demon has
been brought to the kingdom of God by the mercy of the Lord. For
Pärvaté to be embraced by Lord Çiva was natural in a relationship
between husband and wife; this was nothing extraordinary for
Citraketu to see. Nonetheless, Citraketu laughed loudly to see Lord
Çiva in that situation, even though he should not have done so. Thus
he was eventually cursed, and this curse was the cause of his
returning home, back to Godhead.
Which other lila sounds similar to this one? Pariksit cursed so SB
could be heard and he would return BTG quickly.
BJD-- here is the answer to the question about why a great soul had
to take a birth as Vsura. SG has related the whole story of Cketu as alead up
to this cursing of Cketu by Parvati. This story shows how
one’s sp advancement is never lost , one begins again where one left
off regardless of the externals. If one takes to sp life without mental
difficulty this shows that in the last life there was some sp
advancement. Also one’s behaviour in childhood can indicate last life
sp practice.
So many reasons and levels of understanding of a situation but the
ultimate thing is K’s plan and desire. We have to focus on K’s mercy
and be grateful even things appear difficult.
Cketu was to be brought BTG quickly and therefore the circumstance
came about where he was cursed by Parvati - K’s plan.
The art of living in this world is to see K’s mercy in everything Bg 6.30
6.17.6
Citraketu said: Lord Çiva, the spiritual master of the general populace,
is the best of all living entities who have accepted material bodies. He
enunciates the system of religion. Yet how wonderful it is that he is
embracing his wife, Pärvaté, in the midst of an assembly of great
saintly persons.
6.17.7
Lord Çiva, whose hair is matted on his head, has certainly undergone
great austerities and penances. Indeed, he is the president in the
assembly of strict followers of Vedic principles. Nonetheless, he is
seated with his wife on his lap in the midst of saintly persons and is
embracing her as if he were a shameless, ordinary human being.
See purport, end: Çréla Viçvanätha Cakravarté Öhäkura remarks that
although Citraketu criticized Lord Çiva, he did not offend Lord Çiva
like Dakña. Dakña considered Lord Çiva insignificant, but Citraketu
expressed his wonder at Lord Çiva's being situated in that way.
BJD-- Cketu was surprised to see Siva embracing Parvati in public.
The Vedic culture means that men and women do not act intimatelyin
public. Why was Lord Siva behaving like this in public - Cketu is
surprised. Cketu was not envious but still commented on the
situation.
Notes: The mood or attitude is important here. He was not thinking
that Lord Siva was inferior to him or anything like that. At the end of
the chapter we see that SP says it was in a joking mood that he said
it. Actually, he and Lord Siva are godbrothers, in a sense, since they
both worship Lord Sankarsana.
6.17.8
Ordinary conditioned persons generally embrace their wives and
enjoy their company in solitary places. How wonderful it is that Lord
Mahädeva, although a great master of austerity, is embracing his wife
openly in the midst of an assembly of great saints.
PURPORT
The word mahä-vrata-dharaù indicates a brahmacäré who has never
fallen down. Lord Çiva is counted among the best of yogés, yet he
embraced his wife in the midst of great saintly persons. Citraketu
appreciated how great Lord Çiva was to be unaffected even in that
situation. Therefore Citraketu was not an offender; he merely
expressed his wonder.
6.17.9
Çréla Çukadeva Gosvämé continued: My dear King, after hearing
Citraketu's statement, Lord Çiva, the most powerful personality,
whose knowledge is fathomless, simply smiled and remained silent,
and all the members of the assembly followed the lord by not saying
anything.
Did Citraketu offend Lord Siva?
See purport, para 1, end; para 2: King Citraketu desired that Lord Çiva
cease this external behavior so that others might be saved from
criticizing him and thus becoming offenders. If one thinks that Viñëu,the
Supreme Personality of Godhead, is the only perfect personality
whereas the demigods, even such demigods as Lord Çiva, are
inclined to improper social affairs, he is an offender. Considering all
this, King Citraketu was somewhat harsh in his behavior with Lord
Çiva.
Lord Çiva, who is always deep in knowledge, could understand
Citraketu's purpose, and therefore he was not at all angry; rather, he
simply smiled and remained silent. The members of the assembly
surrounding Lord Çiva could also understand Citraketu's purpose.
Consequently, following the behavior of Lord Çiva, they did not
protest; instead, following their master, they remained silent. If the
members of the assembly thought that Citraketu had blasphemed
Lord Çiva, they would certainly have left at once, blocking their ears
with their hands.
BJD-- Someone might imitate or critisize Siva’s behaviour. So Cketu
spoke out.
6.17.10
Not knowing the prowess of Lord Çiva and Pärvaté, Citraketu strongly
criticized them. His statements were not at all pleasing, and therefore
the goddess Pärvaté, being very angry, spoke as follows to Citraketu,
who thought himself better than Lord Çiva in controlling the senses.
Notes: maybe Citraketu did something wrong.
Make FC. Cause of falldown—criticizing the powerful controllers.
See purport, whole: Although Citraketu never meant to insult Lord
Çiva, he should not have criticized the lord, even though the lord was
transgressing social customs. It is said, tejéyasäà na doñäya: one
who is very powerful should be understood to be faultless. For
example, one should not find faults with the sun, although it
evaporates urine from the street. The most powerful cannot be
criticized by an ordinary man, or even by a great personality. Citraketu
should have known that Lord Çiva, although sitting in that way, wasnot to
be criticized. The difficulty was that Citraketu, having become a
great devotee of Lord Viñëu, Saìkarñaëa, was somewhat proud at
having achieved Lord Saìkarñaëa's favor and therefore thought that
he could now criticize anyone, even Lord Çiva. This kind of pride in a
devotee is never tolerated. A Vaiñëava should always remain very
humble and meek and offer respect to others.
tåëäd api sunécena
taror api sahiñëunä
amäninä mänadena
kértanéyaù sadä hariù
[Cc. Ädi 17.31]
"One should chant the holy name of the Lord in a humble state of
mind, thinking oneself lower than the straw in the street; one should
be more tolerant than a tree, devoid of all sense of false prestige and
ready to offer all respect to others. In such a state of mind one can
chant the holy name of the Lord constantly." A Vaiñëava should not
try to minimize anyone else's position. It is better to remain humble
and meek and chant the Hare Kåñëa mantra. The word
nirjitätmäbhimänine indicates that Citraketu thought himself a better
controller of the senses than Lord Çiva, although actually he was not.
Because of all these considerations, mother Pärvaté was somewhat
angry at Citraketu.
6.17.11
Parvati got angry at C’s pride in chastising them.
BJD-- sarcastic speech of Parvati saying how Cketu thinks he knows
more than the mahajanas!
Make FC: Reasons to punish Citraketu.
6.17.12
Alas, Lord Brahmä, who has taken his birth from the lotus flower,
does not know the principles of religion, nor do the great saints like
Bhågu and Närada, nor the four Kumäras, headed by Sanat-kumära.Manu
and Kapila have also forgotten the religious principles. I
suppose it to be because of this that they have not tried to stop Lord
Çiva from behaving improperly.
6.17.13
This Citraketu is the lowest of kñatriyas, for he has impudently
overridden Brahmä and the other demigods by insulting Lord Çiva,
upon whose lotus feet they always meditate. Lord Çiva is personified
religion and the spiritual master of the entire world, and therefore
Citraketu must be punished.
Qualities of Lord Siva
Make FC: anudhyeya—to be constantly meditated upon; pada-abja-
yugmam—whose two lotus feet; jagat-gurum—the spiritual master of
the whole world; maìgala-maìgalam—personification of the topmost
religious principle
See purport, whole: All the members of the assembly were exalted
brähmaëas and self-realized souls, but they did not say anything
about the conduct of Lord Çiva, who was embracing the goddess
Pärvaté on his lap. Citraketu nonetheless criticized Lord Çiva, and
therefore the opinion of Pärvaté was that he should be punished.
6.17.14
This person is too proud to be a Vaisnava.
See purport, whole: If a devotee thinks that he is very much advanced
in devotional service, he is considered puffed up and unfit to sit
beneath the shelter of the Lord's lotus feet. Again, this instruction by
Lord Caitanya is applicable:
tåëäd api sunécena
taror api sahiñëunä
amäninä mänadena
kértanéyaù sadä hariù
[Cc. Ädi 17.31]"One should chant the holy name of the Lord in a humble
state of
mind, thinking oneself lower than the straw in the street; one should
be more tolerant than a tree, devoid of all sense of false prestige and
ready to offer all respect to others. In such a state of mind one can
chant the holy name of the Lord constantly." Unless one is humble
and meek, one cannot qualify to sit at the lotus feet of the Lord.
BJD-- Don’t critisize others unless it is specifically our duty.
SP has quoted this ‘trnad api sunicena’ several times. Teaching is
more reminding than giving new info. Things must be repeated for
emphasis.
6.17.15
O impudent one, my dear son, now take birth in a low, sinful family of
demons so that you will not commit such an offense again toward
exalted, saintly persons in this world.
See purport, whole: One should be very careful not to commit
offenses at the lotus feet of Vaiñëavas, of whom Lord Çiva is the
best. While instructing Çréla Rüpa Gosvämé, Çré Caitanya
Mahäprabhu described an offense at the lotus feet of a Vaiñëava as
häté mätä, a mad elephant. When a mad elephant enters a nice
garden, it spoils the entire garden. Similarly, if one becomes like a
mad elephant and commits offenses at the lotus feet of a Vaiñëava,
his entire spiritual career is halted. One should therefore be very
careful not to commit offenses at the lotus feet of a Vaiñëava.
Mother Pärvaté was justified in punishing Citraketu, for Citraketu
impudently criticized the supreme father, Mahädeva, who is the father
of the living entities conditioned within this material world. The
goddess Durgä is called mother, and Lord Çiva is called father. A pure
Vaiñëava should be very careful to engage in his specific duty without
criticizing others. This is the safest position. Otherwise, if one tends
to criticize others, he may commit the great offense of criticizing a
Vaiñëava.Because Citraketu was undoubtedly a Vaiñëava, he might have
been
surprised that Pärvaté had cursed him. Therefore the goddess
Pärvaté addressed him as putra, or son. Everyone is the son of
mother Durgä, but she is not an ordinary mother. As soon as there is
a small discrepancy in a demon's behavior, mother Durgä
immediately punishes the demon so that he may come to his senses.
This is explained by Lord Kåñëa in Bhagavad-gétä (7.14):
daivé hy eñä guëa-mayé
mama mäyä duratyayä
mäm eva ye prapadyante
mäyäm etäà taranti te
"This divine energy of Mine, consisting of the three modes of material
nature, is difficult to overcome. But those who have surrendered unto
Me can easily cross beyond it." To surrender to Kåñëa means to
surrender to His devotees also, for no one can be a proper servant of
Kåñëa unless he is a proper servant of a devotee. Chäòiyä vaiñëava-
sevä nistära päyeche kebä: without serving a servant of Kåñëa, one
cannot be elevated to being a servant of Kåñëa Himself. Therefore
mother Pärvaté spoke to Citraketu exactly like a mother who says to
her naughty child, "My dear child, I am punishing you so that you
won't do anything like this again." This tendency of a mother to
punish her child is found even in mother Yaçodä, who became the
mother of the Supreme Personality of Godhead. Mother Yaçodä
punished Kåñëa by binding Him and showing Him a stick. Thus it is
the duty of a mother to chastise her beloved son, even in the case of
the Supreme Lord. It is to be understood that mother Durgä was
justified in punishing Citraketu. This punishment was a boon to
Citraketu because after taking birth as the demon Våträsura, he was
promoted directly to Vaikuëöha.
Notes: Otherwise, he would have had another million years of life as a
Vidyadhara.
BJD-- So many lessons in these pastimes. To learn and to apply.BJd—
Introd: Parvati has cursed Cketu to become a demon. Different
reasons for this pastime. Main reason is that it is K’s desire to bring
Cketu BTG instead of leaving him as king of the Vidyadharas traveling
around glorifying the Lord with many beautiful women in his airplane.
Stresses how devotee sees everything as K’s arrangement and
doesn’t desire anything on his own account because he knows he will
not be peaceful if he desires separately from serving K.
6.17.16
Çré Çukadeva Gosvämé continued: My dear King Parékñit, when
Citraketu was cursed by Pärvaté, he descended from his airplane,
bowed before her with great humility and pleased her completely.
BJD-- Cketu doesn’t get into victim consciousness but accepts the
curse. Now follow instructions of how to live in this world with the
roller coaster of our karma which is beyond our control. We like to
think that we can remove suffering and establish happiness but it is
not possible.
6.17.17
Citraketu said: My dear mother, with my own hands folded together I
accept the curse upon me. I do not mind the curse, for happiness and
distress are given by the demigods as a result of one's past deeds.
Make FC: Citraketu’s acceptance—why.
Cause of liberation.
See purport, whole: Since Citraketu was a devotee of the Lord, he was
not at all disturbed by the curse of mother Pärvaté. He knew very well
that one suffers or enjoys the results of one's past deeds as ordained
by daiva-netra-superior authority, or the agents of the Supreme
Personality of Godhead. He knew that he had not committed any
offense at the lotus feet of Lord Çiva or the goddess Pärvaté, yet he
had been punished, and this means that the punishment had been
ordained. Thus the King did not mind it. A devotee is naturally sohumble
and meek that he accepts any condition of life as a blessing
from the Lord. Tat te 'nukampäà susamékñamäëaù (SB 10.14.8). A
devotee always accepts punishment from anyone as the mercy of the
Lord. If one lives in this conception of life, he sees whatever reverses
occur to be due to his past misdeeds, and therefore he never accuses
anyone. On the contrary, he becomes increasingly attached to the
Supreme Personality of Godhead because of his being purified by his
suffering. Suffering, therefore, is also a process of purification.
Çréla Viçvanätha Cakravarté Öhäkura says in this connection that one
who has developed Kåñëa consciousness and who exists in love with
Kåñëa is no longer subject to suffering and happiness under the laws
of karma. Indeed, he is beyond karma. The Brahma-saàhitä says,
karmäëi nirdahati kintu ca bhakti-bhäjäm: [Bs. 5.54] a devotee is free
from the reactions of his karma because he has taken to devotional
service. This same principle is confirmed in Bhagavad-gétä (14.26).
Sa guëän samatétyaitän brahma-bhüyäya kalpate: one who is
engaged in devotional service has already been freed from the
reactions of his material karma, and thus he immediately becomes
brahma-bhüta [SB 4.30.20], or transcendental. This is also expressed
in Çrémad-Bhägavatam (1.2.21). Kñéyante cäsya karmäëi: before
attaining the stage of love, one becomes free from all the results of
karma.
The Lord is very kind and affectionate toward His devotees, and
therefore a devotee, in any condition, is not subjected to the results of
karma. A devotee never aspires for the heavenly planets. The
heavenly planets, liberation and hell are nondifferent for a devotee,
for he does not discriminate between different positions in the
material world. A devotee is always eager to return home, back to
Godhead, and remain there as the Lord's associate. This ambition
becomes increasingly fervent in his heart, and therefore he does not
care about material changes in his life. Çréla Viçvanätha Cakravarté
Öhäkura comments that Mahäräja Citraketu's being cursed by
Pärvaté should be considered the mercy of the Lord. The Lord
wanted Citraketu to return to Godhead as soon as possible, and
therefore he terminated all the reactions of his past deeds. Actingthrough the
heart of Pärvaté, the Lord, who is situated in everyone's
heart, cursed Citraketu in order to end all his material reactions. Thus
Citraketu became Våträsura in his next life and returned home, back
to Godhead.
Notes: Same as MP.
BJD-- Think what one’s consciousness must be like to peacefully
accept the news that one is to be put into a horrible lower species of
life. If one is a deep devotee one will not be disturbed. SP said the
Pacific Ocean is peaceful because it is deep.
Suffering is a process of purification. Reads last para of purp to v 17
A devotee is so absorbed in K that he is not really in the material
world and is not affected by the coming and going of worldly events.
Lotus feet of the great devotees are above the water of the material
ocean - as a lotus doesn’t touch the water .
6.17.18
Deluded by ignorance, the living entity wanders in the forest of this
material world, enjoying the happiness and distress resulting from his
past deeds, everywhere and at all times. [Therefore, my dear mother,
neither you nor I am to be blamed for this incident.]
BJD-- One could say the cursing of Cketu was Cketu’s fault as he
wrongly spoke out at Lord Siva’s behaviour. One could also say that it
was Parvati’s fault for cursing a devotee like Cketu. One could say
that Siva is at fault for sitting with Parvati on his lap in front of so
many sages. But the ultimate understanding is that K’s hand is in
everything.
6.17.19
In this material world, neither the living entity himself nor others
[friends and enemies] are the cause of material happiness and
distress. But because of gross ignorance, the living entity thinks that
he and others are the cause.See purport, whole: In this verse the word ajïa is
very significant. In
the material world, all living entities are ajïa, ignorant, in different
degrees. This ignorance continues very strongly in the mode of
ignorance presented by material nature. One must therefore promote
himself to the stage of goodness through his character and behavior
and then gradually come to the transcendental platform, or
adhokñaja platform, in which he realizes both his position and the
position of others. Everything is done under the superintendence of
the Supreme Personality of Godhead. The process by which the
results of action are ordained is called niyatam, always working.
BJD-- There may be instrumental causes - instruments in the hands
of material modes of nature - but the mmn are instruments in the
hand of K.
6.17.20
This material world resembles the waves of a constantly flowing
river. Therefore, what is a curse and what is a favor? What are the
heavenly planets, and what are the hellish planets? What is actually
happiness, and what is actually distress? Because the waves flow
constantly, none of them has an eternal effect.
See purport, whole: Çréla Bhaktivinoda Öhäkura sings, (miche)
mäyära vaçe, yäccha bhese', khäccha häbuòubu, bhäi: "My dear living
entities within this material world, why are you being carried away by
the waves of the modes of material nature?" (Jéva) kåñëa-däsa, ei
viçväsa, karle ta' ära duùkha näi: "If the living entity tries to
understand that he is an eternal servant of Kåñëa, there will no longer
be misery for him." Kåñëa wants us to give up all other engagements
and surrender unto Him. If we do so, where will the cause and effect
of this material world be? There is nothing like cause and effect for
the surrendered soul. Çréla Viçvanätha Cakravarté Öhäkura says in
this regard that being put into this material world is like being thrown
into a mine of salt. If one falls into a mine of salt, he tastes only saltwherever
he goes. Similarly, this material world is full of miseries. The
so-called temporary happiness of the world is also misery, but in
ignorance we cannot understand this. That is the actual position.
When one comes to his senses—when he becomes Kåñëa conscious
—he is no longer concerned with the various conditions of this
material world. He is not concerned with happiness or distress,
curses or favors, or heavenly or hellish planets. He sees no
distinction between them.
BJD-- Says he was watching a movie on a plane. It was full of action.
One thing and then another and then another and in each situation
the hero is successful in surviving the trials he goes thru. So watching
the movie we realize that the theme is that the hero will not be
vanquished and our identification with him breaks. We no longer feel
any response to his exploits. Similarly so many things happen in this
world but if we realize we are K’s servant we can break our
identification with the ‘movie’ of our life.We will no longer feel the
happiness and distress of the different events we experience.
6.17.21
The Supreme Personality of Godhead is one. Unaffected by the
conditions of the material world, He creates all the conditioned souls
by His own personal potency. Because of being contaminated by the
material energy, the living entity is put into ignorance and thus into
different conditions of bondage. Sometimes, by knowledge, the living
entity is given liberation. In sattva-guëa and rajo-guëa, he is subjected
to happiness and distress.
See purport, beginning: The question may be raised why the living
entities are situated in different conditions and who has arranged
this. The answer is that it has been done by the Supreme Personality
of Godhead, without anyone's help.
See purport, end: After the varieties of living entities are created, they
are subject to happiness and distress according to their association.
When they are in sattva-guëa, the mode of goodness, they feelhappiness,
when in rajo-guëa they are distressed, and when in tamo-
guëa they have no sense of what to do or what is right and wrong.
6.17.22
The Supreme Personality of Godhead is equally disposed toward all
living entities….Since the Lord is always happy, for Him there is no
question of distress.
6.17.23
Although the Supreme Lord is unattached to our happiness and
distress according to karma, and although no one is His enemy or
favorite, He creates pious and impious activities through the agency
of His material potency. Thus for the continuation of the materialistic
way of life He creates happiness and distress, good fortune and bad,
bondage and liberation, birth and death.
See purport, beginning: Although the Supreme Personality of
Godhead is the ultimate doer of everything, in His original
transcendental existence He is not responsible for the happiness and
distress, or bondage and liberation, of the conditioned souls. These
are due to the results of the fruitive activities of the living entities
within this material world. By the order of a judge, one person is
released from jail, and another is imprisoned, but the judge is not
responsible, for the distress and happiness of these different people
is due to their own activities.
See purport, end: Another example given in this regard is that lilies
open or close because of the sunshine, and thus the bumblebees
enjoy or suffer, but the sunshine and the sun globe are not
responsible for the happiness and distress of the bumblebees.
6.17.24
O mother, you are now unnecessarily angry, but since all my
happiness and distress are destined by my past activities, I do not
plead to be excused or relieved from your curse. Although what I have
said is not wrong, please let whatever you think is wrong bepardoned.
See purport, whole: Being fully aware of how the results of one's
karma accrue by the laws of nature, Citraketu did not want to be
released from Pärvaté's curse. Nonetheless, he wanted to satisfy her
because although his verdict was natural, she was displeased with
him. As a matter of course, Mahäräja Citraketu begged pardon from
Pärvaté.
BJD-- Question about how Cketu accepted the curse and apologized
in spite of his thinking that he had not been offensive. BJ says this is
a good way to deal with people who accuse us even if we think we
are innocent. We can apologise that our behaviour inadvertently
disturbed them.
We call each other Prabhu and should think humbly. This means that
things should go smoothly.
Question about being neutral - it doesn’t work in every day
application. We can know theoretically that people are souls but we
have to know how to practically according to our actual level
realisation. We have to generally act on the level that the world
demands. The question is how to respond to our karma. We can
change it but we can try for the proper consciousness. We can’t
imitate Cketu. It would be artificial for us to be neutral to everyone.
BJD—Introd: Cketu is cursed to be a demon. If one is asuric it means
one will suffer. Asuras may have opulence but it fuels their pride and
envy. How can such a person be happy? But Cketu had
consciousness fixed @ lfl. Says how suffering is purifying and
brings us closer to K. Appreciate what is happening as K’s mercy. We
are all sentenced to death. Who is the enforcer that has sentenced
everyone to death??? A powerful person - K. Analogy of being a
prisoner serving his sentence.
Says how one may speak philosophically but may not have the
realization but Cketu did have and acted wonderfully when he fought
as Vsura.6.17.25
Citraketu left. When Lord Çiva and Pärvaté saw that Citraketu,
although informed of the curse, was unafraid, they smiled, being fully
astonished by his behavior.
6.17.26
Lord Siva spoke to Parvati.
Notes: Now again we will hear instructions of Lord Siva wherein he
will glorify the Lord and His devotee.
6.17.27
çré-rudra uväca
dåñöavaty asi suçroëi
harer adbhuta-karmaëaù
mähätmyaà bhåtya-bhåtyänäà
niùspåhäëäà mahätmanäm
Lord Çiva said: My dear beautiful Pärvaté, have you seen the
greatness of the Vaiñëavas? Being servants of the servants of the
Supreme Personality of Godhead, Hari, they are great souls and are
not interested in any kind of material happiness.
See purport, whole: Lord Çiva, the husband of Pärvaté, told his wife,
"My dear Pärvaté, you are very beautiful in your bodily features.
Certainly you are glorious. But I do not think that you can compete
with the beauty and glory of devotees who have become servants of
the servants of the Supreme Personality of Godhead." Of course, Lord
Çiva smiled when he joked with his wife in that way, for others cannot
speak like that. "The Supreme Lord," Çiva continued, "is always
exalted in His activities, and here is another example of His wonderful
influence upon King Citraketu, His devotee. Just see, although you
cursed the King, he was not at all afraid or sorry. Rather, he offered
respect to you, called you mother and accepted your curse, thinking
himself faulty. He did not say anything in retaliation. This is theexcellence
of a devotee. By mildly tolerating your curse, he has
certainly excelled the glory of your beauty and your power to curse
him. I can impartially judge that this devotee, Citraketu, has defeated
you and your excellence simply by becoming a pure devotee of the
Lord." As stated by Çré Caitanya Mahäprabhu, taror api sahiñëunä.
Just like a tree, a devotee can tolerate all kinds of curses and
reversals in life. This is the excellence of a devotee. Indirectly, Lord
Çiva forbade Pärvaté to commit the mistake of cursing a devotee like
Citraketu. He indicated that although she was powerful, the King,
without showing any power, had excelled her power by his tolerance.
BJD-- Reads Sanskrit of v 24 and word for word translation of same.
Says how Cketu had wanted, in his words in v 24 , to minimise the
hurt that Parvati was feeling.
6.17.28
näräyaëa-paräù sarve
na kutaçcana bibhyati
svargäpavarga-narakeñv
api tulyärtha-darçinaù
Devotees solely engaged in the devotional service of the Supreme
Personality of Godhead, Näräyaëa, never fear any condition of life.
For them the heavenly planets, liberation and the hellish planets are
all the same, for such devotees are interested only in the service of
the Lord.
See purport, whole: Pärvaté might naturally have inquired how
devotees become so exalted. Therefore this verse explains that they
are näräyaëa-para, simply dependent on Näräyaëa. They do not mind
reverses in life because in the service of Näräyaëa they have learned
to tolerate whatever hardships there may be. They do not care
whether they are in heaven or in hell: they simply engage in the
service of the Lord. This is their excellence. Änukülyena
kåñëänuçélanam: [Cc. Madhya 19.167] they are liberally engaged in
the service of the Lord, and therefore they are excellent. By using theword
bhåtya-bhåtyänäm, Lord Çiva pointed out that although
Citraketu provided one example of tolerance and excellence, all the
devotees who have taken shelter of the Lord as eternal servants are
glorious. They have no eagerness to be happy by being placed in the
heavenly planets, becoming liberated or becoming one with Brahman,
the supreme effulgence. These benefits do not appeal to their minds.
They are simply interested in giving direct service to the Lord.
BJD-- fear is the biggest and most basic difficulty in the mat wld but a
devotee is fearless. Countries spend major portion of revenue on
defense.
In next canto we see how fearless Prahlad is. Fearless!
Reads v 28 & purp devotee is wrapt in service to the Lord. Everything
else only touches them on the surface.
EX: Ragalekha.
6.17.29
Because of the actions of the Supreme Lord's external energy, the
living entities are conditioned in contact with material bodies. The
dualities of happiness and distress, birth and death, curses and
favors, are natural by-products of this contact in the material world.
See purport, end: Despite the disturbing dualities of the material
world, devotees are not disturbed at all. Because they fix their minds
on the lotus feet of the Lord and concentrate on the holy name of the
Lord, they do not feel the so-called pains and pleasures caused by the
dualities of this material world.
BJD-- Things come in pairs. Happiness and distress in the material
world. We can’t just take happiness.
Reads purp to v 29 PD of Lord are not affected by material duality.
6.17.30As one mistakenly considers a flower garland to be a snake or
experiences happiness and distress in a dream, so, in the material
world, by a lack of careful consideration, we differentiate between
happiness and distress, considering one good and the other bad.
See purport, Whole: The happiness and distress of the material world
of duality are both mistaken ideas. In the Caitanya-caritämåta (Antya
4.176) it is said:
"dvaite" bhadräbhadra-jïäna, saba—"manodharma"
"ei bhäla, ei manda",—ei saba "bhrama"
The distinctions between happiness and distress in the material
world of duality are simply mental concoctions, for the so-called
happiness and distress are actually one and the same. They are like
the happiness and distress in dreams. A sleeping man creates his
happiness and distress by dreaming, although actually they have no
existence.
The other example given in this verse is that a flower garland is
originally very nice, but by mistake, for want of mature knowledge,
one may consider it a snake. In this connection there is a statement
by Prabodhänanda Sarasvaté: viçvaà pürëa-sukhäyate. Everyone in
this material world is distressed by miserable conditions, but Çréla
Prabodhänanda Sarasvaté says that this world is full of happiness.
How is this possible? He answers, yat-käruëya-katäkña-
vaibhavavatäà taà gauram eva stumaù. A devotee accepts the
distress of this material world as happiness only due to the causeless
mercy of Çré Caitanya Mahäprabhu. By His personal behavior, Çré
Caitanya Mahäprabhu showed that He was never distressed but
always happy in chanting the Hare Kåñëa mahä-mantra. One should
follow in the footsteps of Çré Caitanya Mahäprabhu and engage
constantly in chanting the mahä-mantra—Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare
Hare. Then he will never feel the distresses of the world of duality. In
any condition of life one will be happy if he chants the holy name of
the Lord.In dreams we sometimes enjoy eating sweet rice and sometimes
suffer as if one of our beloved family members had died. Because the
same mind and body exist in the same material world of duality when
we are awake, the so-called happiness and distress of this world are
no better than the false, superficial happiness of dreams. The mind is
the via medium in both dreams and wakefulness, and everything
created by the mind in terms of saìkalpa and vikalpa, acceptance and
rejection, is called manodharma, or mental concoction.
BJD-- How is Prabodhananda saying ‘visvam purnam sukhayate’ -
chant HK. The mind is fickle - accepting and rejecting. Advertising
industry - attracts mind to sense objects. Exploits us but the pleasure
of the sense object is just a shadow of what we crave.
What is real happiness?
Insert: Diary of Traveling Preacher, “Wonders”. Ex of lady who was in
prison and then got out.
6.17.31
väsudeve bhagavati
bhaktim udvahatäà nåëäm
jïäna-vairägya-véryäëäà
na hi kaçcid vyapäçrayaù
Persons engaged in devotional service to Lord Väsudeva, Kåñëa,
have naturally perfect knowledge and detachment from this material
world. Therefore such devotees are not interested in the so-called
happiness or so-called distress of this world.
See purport, first half: Here is the distinction between a devotee and a
philosopher who speculates on the subject matter of transcendence.
A devotee does not need to cultivate knowledge to understand the
falsity or temporary existence of this material world. Because of his
unalloyed devotion to Väsudeva, this knowledge and detachment are
automatically manifested in his person. As confirmed elsewhere in
Çrémad-Bhägavatam (1.2.7):väsudeve bhagavati
bhakti-yogaù prayojitaù
janayaty äçu vairägyaà
jïänaà ca yad ahaitukam
One who engages in unalloyed devotional service to Väsudeva,
Kåñëa, automatically becomes aware of this material world, and
therefore he is naturally detached. This detachment is possible
because of his high standard of knowledge. The speculative
philosopher tries to understand that this material world is false by
cultivating knowledge, but this understanding is automatically
manifested in the person of a devotee, without separate endeavor.
BJD-- Sweetness of tasting the substance of K means one will not run
after the shadow.
Compares detachment of impersonalist and that of a devotee.
Devotee has ht.
6.17.32
nähaà viriïco na kumära-näradau
na brahma-puträ munayaù sureçäù
vidäma yasyehitam aàçakäàçakä
na tat-svarüpaà påthag-éça-mäninaù
Neither I [Lord Çiva], nor Brahmä, nor the Açviné-kumäras, nor Närada
or the other great sages who are Brahmä's sons, nor even the
demigods can understand the pastimes and personality of the
Supreme Lord. Although we are part of the Supreme Lord, we
consider ourselves independent, separate controllers, and thus we
cannot understand His identity.
See purport, almost all: Brahma-saàhitä (5.33) states:
advaitam acyutam anädim ananta-rüpam
ädyaà puräëa-puruñaà nava-yauvanaà ca
vedeñu durlabham adurlabham ätma-bhaktau
govindam ädi-puruñaà tam ahaà bhajämi"I worship the Supreme Personality
of Godhead, Govinda, who is the
original person. He is absolute, infallible and beginningless, and
although expanded into unlimited forms, He is still the same original
person, the oldest person, who always appears as a fresh youth. The
eternal, blissful, all-knowing forms of the Lord can not be understood
even by the best Vedic scholars, but they are always manifest to pure,
unalloyed devotees." Lord Çiva places himself as one of the
nondevotees, who cannot understand the identity of the Supreme
Lord. The Lord, being ananta, has an unlimited number of forms.
Therefore, how is it possible for an ordinary, common man to
understand Him? Lord Çiva, of course, is above the ordinary human
beings, yet be is unable to understand the Supreme Personality of
Godhead.
6.17.33
na hy asyästi priyaù kaçcin
näpriyaù svaù paro 'pi vä
ätmatvät sarva-bhütänäà
sarva-bhüta-priyo hariù
He holds no one as very dear and no one as inimical. He has no one
for His own relative, and no one is alien to Him. He is actually the soul
of the soul of all living entities. Thus He is the auspicious friend of all
living beings and is very near and dear to all of them.
See purport, whole: The Supreme Personality of Godhead, in His
second feature, is the Supersoul of all living entities. As one's self is
extremely dear, the Superself of the self is still more dear. No one can
be the enemy of the friendly Superself, who is equal to everyone.
Relationships of dearness or enmity between the Supreme Lord and
the living beings are due to the intervention of the illusory energy.
Because the three modes of material nature intervene between the
Lord and the living beings, these different relationships appear.
Actually, the living entity in his pure condition is always very near and
dear to the Lord, and the Lord is dear to him. There is no question of
partiality or enmity.6.17.34-35
This magnanimous Citraketu is a dear devotee of the Lord. He is
equal to all living entities and is free from attachment and hatred.
Similarly, I am also very dear to Lord Näräyaëa. Therefore, no one
should be astonished to see the activities of the most exalted
devotees of Näräyaëa, for they are free from attachment and envy.
They are always peaceful, and they are equal to everyone.
See purport, beginning: It is said, vaiñëavera kriyä, mudrä vijïeha nä
bujhaya: [Cc. Madhya 23.39] one should not be astonished to see the
activities of exalted, liberated Vaiñëavas. As one should not be
misled by the activities of the Supreme Personality of Godhead, one
should also not be misled by the activities of His devotees. Both the
Lord and His devotees are liberated. They are on the same platform,
the only difference being that the Lord is the master and the devotees
are servants.
See purport, last para: It is clear that Citraketu wanted to criticize the
behavior of his friend Lord Çiva because Lord Çiva was sitting with
his wife on his lap. Then, too, Lord Çiva wanted to criticize Citraketu
for externally posing as a great devotee but being interested in
enjoying with the Vidyädharé women. These were all friendly jokes;
there was nothing serious for which Citraketu should have been
cursed by Pärvaté. Upon hearing the instructions of Lord Çiva,
Pärvaté must have been very much ashamed for cursing Citraketu to
become a demon. Mother Pärvaté could not appreciate Citraketu's
position, and therefore she cursed him, but when she understood the
instructions of Lord Çiva she was ashamed.
BJd-- sometimes liv ent becomes angry @ God. Enemy of God - many
people like that. But K does not see them like that.
6.17.36
Çré Çukadeva Gosvämé said: O King, after hearing this speech by her
husband, the demigoddess [Umä, the wife of Lord Çiva] gave up her
astonishment at the behavior of King Citraketu and became steady
inintelligence.
See purport, whole: Çréla Viçvanätha Cakravarté Öhäkura remarks
that the word çänta-dhéù means svéya-pürva-svabhäva-småtyä.
When Pärvaté remembered her former behavior in cursing Citraketu,
she became very much ashamed and covered her face with the skirt
of her sari, admitting that she was wrong in cursing Citraketu.
6.17.37
The great devotee Citraketu was so powerful that he was quite
competent to curse mother Pärvaté in retaliation, but instead of doing
so he very humbly accepted the curse and bowed his head before
Lord Çiva and his wife. This is very much to be appreciated as the
standard behavior of a Vaiñëava.
See purport, whole: Upon being informed by Lord Çiva, mother
Pärvaté could understand that she was wrong in cursing Citraketu.
King Citraketu was so exalted in his character that in spite of being
wrongly cursed by Pärvaté, he immediately descended from his
airplane and bowed his head before the mother, accepting her curse.
This has already been explained: näräyaëa-paräù sarve na kutaçcana
bibhyati [SB 6.17.28]. Citraketu very sportingly felt that since the
mother wanted to curse him, he could accept this curse just to please
her. This is called sädhu-lakñaëam, the characteristic of a sädhu, or a
devotee. As explained by Çré Caitanya Mahäprabhu, tåëäd api
sunécena taror api sahiñëunä. A devotee should always be very
humble and meek and should offer all respect to others, especially to
superiors. Being protected by the Supreme Personality of Godhead, a
devotee is always powerful, but a devotee does not wish to show his
power unnecessarily. However, when a less intelligent person has
some power, he wants to use it for sense gratification. This is not the
behavior of a devotee.
6.17.38Being cursed by mother Durgä [Bhaväné, the wife of Lord Çiva],
that
same Citraketu accepted birth in a demoniac species of life. Although
still fully equipped with transcendental knowledge and practical
application of that knowledge in life, he appeared as a demon at the
fire sacrifice performed by Tvañöä, and thus he became famous as
Våträsura.
See purport, four lines down: Therefore it is said that even if a
devotee falls down for some reason, he is still not lost.
yatra kva väbhadram abhüd amuñya kià
ko värtha äpto 'bhajatäà sva-dharmataù
(SB 1.5.17)
Once one is advanced in devotional service, his spiritual assets are
never lost under any circumstances. Whatever spiritual advancement
he has achieved continues. This is confirmed in Bhagavad-gétä. Even
if a bhakti-yogé falls, he takes birth in a rich family or family of
brähmaëas, in which he again starts devotional activities from the
point where he left off. Although Våträsura was known as an asura, or
demon, he did not lose his consciousness of Kåñëa or devotional
service.
BJD-- end of the story of the answer to MP question about a devotee
in a demon body.
6.17.39
My dear King Parékñit, you inquired from me how Våträsura, a great
devotee, took birth in a demoniac family. Thus I have tried to explain
to you everything about this.
6.17.40
Citraketu was a great devotee [mahätmä]. If one hears this history of
Citraketu from a pure devotee, the listener also is freed from the
conditional life of material existence.
Notes: benediction, part 1.BJD-- We are hearing from a pure devotee - SP -
SP’s books have a special sp potency because of SP purity so that reading
them makes one a devotee also.

SPL 6.17
6.17.2-3 The inhabitants of Vaikuëöha travel in their airplanes made of lapis
lazuli, emerald and gold. Although crowded by their consorts, who have
large hips and beautiful smiling faces, they cannot be stimulated to passion
by their mirth and beautiful charms. SB 3.15.20
6.17.9 Thus, finding their father so deluded in an act of immorality, the
sages headed by Maréci, all sons of Brahmä, spoke as follows with great
respect. PURPORT The sages like Maréci were not in the wrong in
submitting their protests against the acts of their great father. They knew
very well that even though their father committed a mistake, there must have
been some great purpose behind the show, otherwise such a great personality
could not have committed such a mistake. It might be that Brahmä wanted to
warn his subordinates about human frailties in their dealings with women.
This is always very dangerous for persons who are on the path of self-
realization. Therefore, great personalities like Brahmä, even when in the
wrong, should not be neglected, nor could the great sages headed by Maréci
show any disrespect because of his extraordinary behavior. SB 3.12.29
Notes: The sons of Brahma had the same reasoning as Citraketu. Even
though you are the most powerful being, this act does not suit you because
your character is followed for spiritual improvement by people in general.
PURPORT It is said that a supremely powerful living entity can do anything
and everything he likes and such acts do not affect him in any way. For
example, the sun, the most powerful fiery planet in the universe, can
evaporate water from anywhere and still remain as powerful. The sun
evaporates water from filthy places and yet is not infected with thequality of
the filth. Similarly, Brahmä remains unimpeachable in all
conditions. But still, since he is the spiritual master of all living
entities, his behavior and character should be so ideal that people will
follow such sublime behavior and derive the highest spiritual benefit.
Therefore, he should not have acted as he did. SB 3.12.31
6.17.10
Everyone should be friendly for the service of the Lord. Everyone
should praise another’s service to the Lord and not be proud of his
own service. This is the way of Vaiñëava thinking, Vaikuëöha thinking
... Everyone should be allowed to render service to the Lord to the
best of his ability, and everyone should appreciate the service of
others. Such are the activities of Vaikuëöha. Since everyone is a
servant, everyone is on the same platform and is allowed to serve the
Lord according to his ability. (Çrémad-Bhägavatam 7.5.12)
dharma-vyatikramo dåñöa
éçvaräëäà ca sähasam
tejéyasäà na doñäya
vahneù sarva-bhujo yathä
Çukadeva Gosvämé said: The status of powerful controllers is not
harmed by any apparently audacious transgression of morality we
may see in them, for they are just like fire, which devours everything
fed into it and remains unpolluted. SB 10.33.29
My dear Prabhu, when these great persons who are free from false
ego act piously in this world, they have no selfish motives to fulfill,
and even when they act in apparent contradiction to the laws of piety,
they are not subject to sinful reactions. SB 10.33.32
He who lives as the overseeing witness within the gopés and their
husbands, and indeed within all embodied living beings, assumes
forms in this world to enjoy transcendental pastimes.
PURPORTWe certainly do not assume our bodies to enjoy transcendental
pastimes, as the Lord does. We eternal souls have accepted material
bodies by force because of our foolish attempt to enjoy this material
world. The Lord's forms are all eternal, spiritual existence and cannot
be reasonably equated with our temporary flesh.
Since Lord Kåñëa is the Supreme Lord dwelling within the gopés, their
so-called husbands and all other living beings, what possible sin
could there be on His part if He embraces some of the beings He
Himself has created? What fault could there be if the Lord goes with
the gopés to a secret place, since He already dwells within the most
secret part of every living being, the core of the heart? SB 10.33.35
6.17.12
sa tän prapannärti-haro
bhagavän dharma-vatsalaù
dharma-jïän çéla-sampannän
prétaù prétän uväca ha
dharma-vatsalaù—very much fond of religious principles
PURPORT
The Supreme Personality of Godhead, Viñëu, or Kåñëa, is known as
bhakta-vatsala, and herein we find Lord Çiva described as dharma-
vatsala. Of course, the word dharma-vatsala refers to a person who
lives according to religious principles. SB 4.24.26
Siva is always criticized by KK
6.17.15
Therefore, in the first chastisement, Kåñëa was accepted as spiritual
master. A spiritual master has the right to chastise. Father, spiritual
master, they are advised to chastise. Putraà ca çiñyaà ca täòayen na
tu lälayet. So father and teacher is advised by Cäëakya Paëòita that
"You should always chastise your son and disciple. Chastise."
Täòayet. Täòayet means "Simply chastise. Always find out mistake."
Don't be angry, but it is the business of the teacher and the fathersimply to
find out your mistakes, not to find out your good things.
Täòayen na tu lälayet. Lälayet means patting: "Oh, my dear son, my
dear boy, you are so nice. You have done..." Sometimes it is done, but
it is the business of the teacher and the father to chastise. Never
recognize the disciple's business or son's business as very good.
Then they will spoil. That is the injunction of Cäëakya Muni. Lälane
bahavo doñäù: "If you simply pat, then there will be so many faults."
Lälane bahavo doñäù. Doñäù means faults. Täòane bahavo guëäù:
"And if you chastise, oh, they will be very much qualified." Täòane
bahavo guëäù, tasmät: therefore, putraà ca çiñyaà ca täòayen na tu
lälayet, "simply chastise. Don't pat." This is the injunction, moral
injunction. So, so far we are concerned, when our spiritual master
used to chastise, we took it as blessing. That was very nice. And he
would chastise like anything. "Damn rascal, foolish, stupid," anything,
all good words. (laughter)
One day it so happened... That was not my fault. My, another old
godbrother, was... Prabhupäda was speaking. So I was very much
fond of hearing. That gentleman, he was a retired doctor. So he
wanted to speak something. He should not have done so, but... Just
like... So naturally I also... And Prabhupäda saw it, and he became so
angry. So he knew that my attention was drawn by him. He chastised
him like anything. He was old man. Actually almost like his age. So he
was paying sixty rupees in those days per month. So he became so
angry, that "Do you think that because you pay sixty rupees, you have
purchased us? You can do anything and anything?" He said like that.
Very strong word he used. "Do you think that I am speaking for
others? You have learned everything? You are diverting your
attention." So many ways, he was very, very angry. You see? So this is
nice, to chastise. Therefore, as soon as Kåñëa was accepted as
guru... Çiñyas te 'haà çädhi mäà prapannam: [Bg. 2.7] "I become Your
disciple." Because in the beginning there was friendly talks... So
friendly talks cannot make any good advance. SPL SB 2.9.4 JAP 72
6.17.17Thus the King, the worthy descendant of the Päëòavas, decided once
and for all and sat on the Ganges' bank to fast until death and give
himself up to the lotus feet of Lord Kåñëa, who alone is able to award
liberation. So, freeing himself from all kinds of associations and
attachments, he accepted the vows of a sage.
PURPORT
The water of the Ganges sanctifies all the three worlds, including the
gods and the demigods, because it emanates from the lotus feet of
the Personality of Godhead Viñëu. Lord Kåñëa is the fountainhead of
the principle of viñëu-tattva, and therefore shelter of His lotus feet
can deliver one from all sins, including an offense committed by a
king unto a brähmaëa. Mahäräja Parékñit, therefore, decided to
meditate upon the lotus feet of Lord Çré Kåñëa, who is Mukunda, or
the giver of liberations of all description. The banks of the Ganges or
the Yamunä give one a chance to remember the Lord continuously.
Mahäräja Parékñit freed himself from all sorts of material association
and meditated upon the lotus feet of Lord Kåñëa, and that is the way
of liberation. To be free from all material association means to cease
completely from committing any further sins. To meditate upon the
lotus feet of the Lord means to become free from the effects of all
previous sins. The conditions of the material world are so made that
one has to commit sins willingly or unwillingly, and the best example
is Mahäräja Parékñit himself, who was a recognized sinless, pious
king. But he also became a victim of an offense, even though he was
ever unwilling to commit such a mistake. He was cursed also, but
because he was a great devotee of the Lord, even such reverses of
life became favorable. The principle is that one should not willingly
commit any sin in his life and should constantly remember the lotus
feet of the Lord without deviation. Only in such a mood will the Lord
help the devotee make regular progress toward the path of liberation
and thus attain the lotus feet of the Lord. Even if there are accidental
sins committed by the devotee, the Lord saves the surrendered soul
from all sins, as confirmed in all scriptures.
sva-päda-mülaà bhajataù priyasya
tyaktäny abhävasya hariù pareçaùvikarma yac cotpatitaà kathaïcid
dhunoti sarvaà hådi sanniviñöaù
(SB 11.5.42) SB 1.19.7
6.17.19
The brähmaëa said: These people are not the cause of my happiness
and distress. Neither are the demigods, my own body, the planets, my
past work, or time. Rather, it is the mind alone that causes happiness
and distress and perpetuates the rotation of material life. SB
11.23.42
6.17.20
One whose consciousness is bewildered by illusion perceives many
differences in value and meaning among material objects. Thus one
engages constantly on the platform of material good and evil and is
bound by such conceptions. Absorbed in material duality, such a
person contemplates the performance of compulsory duties,
nonperformance of such duties and performance of forbidden
activities.
Purport: The word ayuktasya in this verse indicates one who has not
come to the stage of reality. Such a person, being deprived of loving
devotional service to Lord Kåñëa, attempts to enjoy the innumerable
forms and flavors of material experience. This temporary, illusory
engagement is not the constitutional function of the bewildered living
entity, who remains without any awareness of the ultimate reality, the
Supreme Personality of Godhead.
Çréla Madhväcärya has quoted the following verses from
Mahäbhärata:
svargädyäç ca guëäù sarve
doñäù sarve tathaiva ca
ätmanaù kartåtä-bhräntyä
jäyante nätra saàçayaù
"Within the material world, the conditioned souls consider residence
on the heavenly planets and celestial pleasures, such as the pious
enjoyment of beautiful women, to be good and desirable things.Similarly,
painful or miserable conditions are considered to be evil or
bad. However, all such perception of good and bad in the material
world is undoubtedly based upon the fundamental mistake of
considering oneself, and not the Supreme Personality of Godhead, to
be the ultimate doer or performer of all actions."
paramätmänam evaikaà
kartäraà vetti yaù pumän
sa mucyate 'smät saàsärät
paramätmänam eti ca
"On the other hand, a person who knows that the Supreme
Personality of Godhead is the actual controller of material nature, and
that it is ultimately He who is moving everything, can free himself
from the bondage of material existence. Such a person goes to the
abode of the Lord." SB 11.7.8
6.17.22
na veda kaçcid bhagavaàç cikérñitaà
tavehamänasya nåëäà viòambanam
na yasya kaçcid dayito 'sti karhicid
dveñyaç ca yasmin viñamä matir nåëäm
O Lord, no one can understand Your transcendental pastimes, which
appear to be human and are so misleading. You have no specific
object of favor, nor do You have any object of envy. People only
imagine that You are partial.
PURPORT
Teachings of Queen Kunté,
Chapter 12: Bewildering Pastimes
The Lord's mercy upon the fallen souls is equally distributed. He has
no one as the specific object of hostility. The very conception of the
Personality of Godhead as a human being is misleading. His
pastimes appear to be exactly like a human being's, but actually they
are transcendental and without any tinge of material contamination.
He is undoubtedly known as partial to His pure devotees, but in fact
He is never partial, as much as the sun is never partial to anyone. By
utilizing the sun rays, sometimes even the stones become valuable,whereas a
blind man cannot see the sun, although there are enough
sun rays before him. Darkness and light are two opposite
conceptions, but this does not mean that the sun is partial in
distributing its rays. The sun rays are open to everyone, but the
capacities of the receptacles differ. Foolish people think that
devotional service is flattering the Lord to get special mercy.
Factually the pure devotees who are engaged in the transcendental
loving service of the Lord are not a mercantile community. A
mercantile house renders service to someone in exchange for values.
The pure devotee does not render service unto the Lord for such
exchange, and therefore the full mercy of the Lord is open for him.
Suffering and needy men, inquisitive persons or philosophers make
temporary connections with the Lord to serve a particular purpose.
When the purpose is served, there is no more relation with the Lord. A
suffering man, if he is pious at all, prays to the Lord for his recovery.
But as soon as the recovery is over, in most cases the suffering man
no longer cares to keep any connection with the Lord. The mercy of
the Lord is open for him, but he is reluctant to receive it. That is the
difference between a pure devotee and a mixed devotee. Those who
are completely against the service of the Lord are considered to be in
abject darkness, those who ask for the Lord's favor only at the time of
necessity are partial recipients of the mercy of the Lord, and those
who are cent percent engaged in the service of the Lord are full
recipients of the mercy of the Lord. Such partiality in receiving the
Lord's mercy is relative to the recipient, and it is not due to the
partiality of the all-merciful Lord.
When the Lord descends on this material world by His all-
merciful energy, He plays like a human being, and therefore it appears
that the Lord is partial to His devotees only, but that is not a fact.
Despite such apparent manifestation of partiality, His mercy is
equally distributed. In the Battlefield of Kurukñetra all persons who
died in the fight before the presence of the Lord got salvation without
the necessary qualifications because death before the presence of
the Lord purifies the passing soul from the effects of all sins, and
therefore the dying man gets a place somewhere in thetranscendental abode.
Somehow or other if someone puts himself
open in the sun rays, he is sure to get the requisite benefit both by
heat and by ultraviolet rays. Therefore, the conclusion is that the Lord
is never partial. It is wrong for the people in general to think of Him as
partial. SB 1.8.29
6.17.27
Bob: I'd like to ask you just something I talked with devotees about—
medicine. I walked to the river with some devotees today. I have a
cold, so I said I shouldn't go in the water. Some felt I should because
it is the Ganges, and some said I shouldn't because I have a cold, and
we were talking, and I don't understand. Do we get sick because of
our bad actions in the past?
Çréla Prabhupäda: Yes, that's a fact.
Bob: But when one...
Çréla Prabhupäda: Any kind of distress we suffer is due to our
impious activities in the past.
Bob: But when someone is removed from karmic influence...
Çréla Prabhupäda: Yes?
Bob: ... does he still get sick?
Çréla Prabhupäda: No. Even if he gets sick, that is very temporary. For
instance, this fan is moving. If you disconnect the electric power, then
the fan will move for a moment. That movement is not due to the
electric current. That is force—what is it called, physically, this force?
Çyämasundara: Momentum.
Çréla Prabhupäda: Momentum. But as soon as it stops, no more
movement. Similarly, even if a devotee who has surrendered to Kåñëa
is suffering from material consequences, that is temporary.
Therefore, a devotee does not take any material miseries as miseries.
He takes them as Kåñëa's, God's, mercy. PQPA 6
6.17.28
‘One should try to keep himself satisfied in any condition of life—
whether distress or happiness—which is offered by the supreme will.
A person who endures in this way is able to cross over the darknessof
nescience very easily’. (Çrémad-Bhägavatam 4.8.33) A contented
person remains so through all acts of providence, whether they
involve change or a lack of change. ICC Journal, Visakha
Why heaven and hell is the same?
kämaà bhavaù sva-våjinair nirayeñu naù stäc
ceto 'livad yadi nu te padayo rameta
väcaç ca nas tulasivad yadi te 'ìghri-çobhäù
püryeta te guëa-gaëair yadi karëa-randhraù
O Lord, we pray that You let us be born in any hellish condition of life,
just as long as our hearts and minds are always engaged in the
service of Your lotus feet, our words are made beautiful [by speaking
of Your activities] just as tulasé leaves are beautified when offered
unto Your lotus feet, and as long as our ears are always filled with the
chanting of Your transcendental qualities.
Purport: They are not afraid of entering a hellish condition, for since
they are engaged in the transcendental loving service of the Lord,
heaven or hell is the same for them. In material life both heaven and
hell are one and the same because they are material; in either place
there is no engagement in the Lord's service. Therefore those who
are engaged in the service of the Lord see no distinction between
heaven and hell; it is only the materialists who prefer one to the other.
SB 3.15.49
It does not matter to the pure devotee if he has to go to hell to
preach. The Supreme Lord lives in the heart of a hog, although the
Lord is in Vaikuëöha. Even while preaching in hell, a pure devotee
remains a pure devotee by his constant association with the Supreme
Personality of Godhead. To attain this state, one has to control his
senses. The senses are automatically controlled when one's mind is
engaged in the service of the Lord. SB 4.31.19p
Mahäräja Priyavrata. therefore, was a liberated person and was
among the highest of yogés, yet superficially he became the emperor
of the universe in accordance with the order of Lord Brahmä.Showing
respect to his superior in this way was another of his
extraordinary qualifications. As stated in Çrémad-Bhägavatam
(6.17.28):
näräyaëa-paräù sarve
na kutaçcana bibhyati
svargäpavarga-narakeñv
api tulyärtha-darçinaù
A devotee who is actually advanced is not afraid of anything,
provided be has the opportunity to execute the order of the Supreme
Personality of Godhead. This is the proper explanation of why
Priyavrata engaged in worldly affairs although he was a liberated
person. Also, only because of this principle does a mahä-bhägavata,
who has nothing to do with the material world, come down to the
second platform of devotional service to preach the glories of the
Lord all over the world. SB 5.1.23
Prabhupäda: So let him give us and we shall make our temple there in
the garage. Where it is?
Tamäla Kåñëa: He says it's nearby here. He said fifty people can
come in.
Prabhupäda: Oh, that's all right.
Tamäla Kåñëa: He said we should hold kértana there now.
Prabhupäda: And immediately.
Tamäla Kåñëa: Yes, he's suggested it.
Prabhupäda: So do it immediately. It is Kåñëa's grace. Never mind
garage. We shall turn hell into heaven. (laughter)
näräyaëa-paräù sarve
na kutaçcana bibhyati
svargäpavarga-narakeñv
api tulyärtha-darçinaù
[SB 6.17.28]
Svargäpavarga, heaven or the Brahman effulgence, or hell, all these
are equal to a devotee. A devotee does not make any distinction
because he has always within his heart Kåñëa. So either he goes tohell or
heaven, it doesn't matter. You see? If Kåñëa goes with him
then it is no longer hell. (laughs) Just like éçvaraù sarva-bhütänäà
håd-deçe 'rjuna tiñöhati [Bg. 18.61]. The Lord as Supersoul is in
everyone's heart, so He's in the heart of the hog or He is in the heart
of the worm in the stool. Does it mean Kåñëa is living in the stool?
No. Wherever He lives, He lives in Våndävana. That is His
inconceivable potency. He can live everywhere, but He does not live
there. He lives in Våndävana. Goloka eva nivasaty akhilätma-bhütaù
[Bs. 5.37]. So it doesn't matter whether it is garage or anything. If
somebody is voluntarily offering that, immediately accept that. We
shall sit down there, and fifty people can sit. It is sufficient. We can
decorate it nicely. Immediately. Near this place?
Tamäla Kåñëa: Yes, he says it's nearby here.
Prabhupäda: Very good.
Tamäla Kåñëa: He's a very nice man. He started to chant when he
came to our other temple, and every day he chants while he goes to
work...
Prabhupäda: Very good.
Tamäla Kåñëa: ...when he's walking the street.
Prabhupäda: So he is devotee.
Tamäla Kåñëa: He said he was smoking two and a half packs of
cigarettes. Now he only smokes three or four. Soon he will stop.
Prabhupäda: (laughs) You see? How practical. Yes. This is practical.
One of my Godbrothers, he narrated his life history, that he was
distilling wine for drinking. And he said that all kinds of intoxicants he
has passed. He is graduate of all kinds of intoxication. (laughs) But
when he came to Guru Mahäräja, he left everything. He has not even
smoking a biòi, cigarette. Päpé täpé yata chilo, hari-näme uddhärilo,
tära säkñé jagäi mädhäi. The witness is Jagäi and Mädhäi. So you
accept it. SPL BG 2.1-10 LA 68
So Kåñëa consciousness is so nice that even one is put into the
terrible condition of distress, he is not perturbed. Näräyaëa-paräù
sarve... There are many verses like that. We can quote hundreds.Näräyaëa-
paräù sarve na kutaçcana bibhyati [SB 6.17.28]. If one
becomes Kåñëa conscious, he is not afraid, any condition of life. Na
kutaçcana bibhyati. Svargäpavarga-narakeñv api. If he is put into the
hell or in heaven or in the spiritual world or any world, he is happy.
Tulyärtha-darçinaù. He thinks everything is all the same. "Either you
put me in the hell or heaven or this or that, (it) is all the same."
Because he is always with Kåñëa, chanting Hare Kåñëa. Kåñëa is
always with him. So where is the cause of being afraid that "This
place is not good; this place is very good"? No. Wherever Kåñëa is
there is very good. That's all. Initiation HAM 69
6.17.30
The holy name, character, pastimes and activities of Kåñëa are all
transcendentally sweet like sugar candy. Although the tongue of one
afflicted by the jaundice of avidyä [ignorance] cannot taste anything
sweet, it is wonderful that simply by carefully chanting these sweet
names every day, a natural relish awakens within his tongue, and his
disease is gradually destroyed at the root. NOI 7
LCM: ataeva saba phala deha’ yäre täre
khäiyä ha-uk loka ajara amare
[Lord Caitanya]: "Distribute this Kåñëa consciousness movement all
over the world. Let people eat these fruits and ultimately become free
from old age and death."
Purport: The Kåñëa consciousness movement introduced by Lord
Caitanya is extremely important because one who takes to it
becomes eternal, being freed from birth, death and old age. People
do not recognize that the real distresses in life are the four principles
of birth, death, old age and disease. They are so foolish that they
resign themselves to these four miseries, not knowing the
transcendental remedy of the Hare Kåñëa mahä-mantra. Simply by
chanting the Hare Kåñëa mahä-mantra, one can become free from all
miseries, but because they are enchanted by the illusory energy,
people do not take this movement seriously. Therefore those who areactually
servants of Çré Caitanya Mahäprabhu must seriously
distribute this movement all over the world to render the greatest
benefit to human society. CC Adi 9.39
6.17.31
Dear Çréla Prabhupäda, you are the perfect example of the person
mentioned above. You wrote to one of your disciples on September 6,
1977, “Now I have come to the West in a broken condition of health.
In such condition no one would think of touring. An ordinary man
would prepare for death. But I am not afraid of death, so why not let
me see once again my beloved disciples and the temples all over the
world.”
Of course, as you imply in this letter, you are not an ordinary man. It is
said in the Çrémad Bhägavatam (4.22.15), tad ahaà kåta-viçrambhaù
suhådo vas tapasvinäm: “I am completely assured that personalities
like you are the only friends for persons who are blazing in the fire of
material existence. “
Your illness was getting very severe in September 1977, and Your
Divine Grace wrote, “In such conditions no one would think of
touring.” But you traveled for the benefit of everyone. The
Bhägavatam glorifies such mercy as follows:
Vyaktam ätmä bhagavän ätma-bhävanaù
Svänäm anugrahäyemäà siddha-rüpé caraty ajaù
“The Supreme Personality of Godhead is always anxious to elevate
the living entities, who are His parts and parcels, and for their special
benefit the Lord travels all over the world in the form of self-realized
persons like you.” (Bhäg. 4.22.16)
Even though Your Divine Grace has gone back to Kåñëaloka, you are
still traveling throughout the whole world via the medium of your
traveling preachers, who are faithfully spreading the saìkértana
movement to every corner of the world, as is desired by Lord Kåñëa
Caitanya Mahäprabhu. As one newspaper wrote in Calcutta, “Only
Chaitanyaism can solve the world’s problems.” You have founded
ISKCON just to do that.Dear Çréla Prabhupäda, in the following line from
the Caitanya-
candrodaya-näöaka (9.152), you have revealed to us that renunciation
is a goddess: eña eva tarnëià vairägya-lakñméà dadhe. “Sanätana
Gosvämi) gave up everything just to accept the youthful goddess of
renunciation. “ Now, because of your causeless mercy, I have
accepted from her the saffron cloth. Now I can offer to you all my
heart and, with her help, make for you a beautiful vyäsäsana in the
innermost chamber of my heart. VP offering Rama Govinda Swami
1990
He is a perfect yogé who, by comparison to his own self, sees the
true equality of all beings, in both their happiness and their distress, O
Arjuna!
PURPORT
One who is Kåñëa conscious is a perfect yogé; he is aware of
everyone's happiness and distress by dint of his own personal
experience. The cause of the distress of a living entity is
forgetfulness of his relationship with God. And the cause of
happiness is knowing Kåñëa to be the supreme enjoyer of all the
activities of the human being, the proprietor of all lands and planets,
and the sincerest friend of all living entities. The perfect yogé knows
that the living being who is conditioned by the modes of material
nature is subjected to the threefold material miseries due to
forgetfulness of his relationship with Kåñëa. And because one in
Kåñëa consciousness is happy, he tries to distribute the knowledge
of Kåñëa everywhere. Since the perfect yogé tries to broadcast the
importance of becoming Kåñëa conscious, he is the best
philanthropist in the world, and he is the dearest servitor of the Lord.
Na ca tasmän manuñyeñu kaçcin me priya-kåttamaù (Bg. 18.69). In
other words, a devotee of the Lord always looks to the welfare of all
living entities, and in this way he is factually the friend of everyone.
He is the best yogé because he does not desire perfection in yoga for
his personal benefit, but tries for others also. He does not envy his
fellow living entities. Here is a contrast between a pure devotee of the
Lord and a yogé interested only in his personal elevation. The yogéwho has
withdrawn to a secluded place in order to meditate perfectly
may not be as perfect as a devotee who is trying his best to turn
every man toward Kåñëa consciousness. BG 6.32
“Dear Swamiji,
You don’t know me by name, but I am the girl who joined your parade
in Washington Square this past Saturday.
When I first saw your group I thought you were all crazy. Either that or
on dope of some kind. After listening and talking with some you I
realized that it was neither of those. You people plainly believed in
what you were doing and I admired you for that much; but my
curiosity drove me further and I had to find out why. So I followed you
and as I did, the chant you sang began to take hold. The next thing I
knew I felt free of myself and I was singing too. I didn’t know where I
was or where I was going but I was too elated to care. It wasn’t until
we stopped that I learned where I was.
By that time I had picked up bits and pieces of what Krishna
Consciousness was about. One of your members asked me to visit
your temple and I followed you still further, hoping to discover just
what it was that made you feel so strongly about something I’d never
heard of.
After having taken a meal with you and reading your literature I left;
but not alone. I took with me a new awareness of life. It occurred to
me how futile my desires for the material things in life were: that a
new dress, or big house or color television were not important. If only
people would open their eyes to the endless number of pleasures
God has already given us, there would be no need to look any further.
You people are truly lucky. You may have had to do without many
things but because of this you are able to enjoy the simple God-given
treasures of the world. Because of your beliefs, you are the wealthy;
and I thank you for sharing a bit of that wealth with me. Letter from
someone who followed the sankirtana in 1967.
6.17.33You describe that you are seeing more and more how Krishna is your
friend and this is very nice. The more one understands that Krishna is
my friend and my duty is to serve my Dearest Friend, the more one
can know that his is advancing in Krishna Consciousness.
Regarding your question about Supersoul, we take it from Bhagavad-
gita philosophy that the distinction between Supersoul and individual
jiva soul must always be there. The Supersoul never will fall under the
clutches of this illusory maya and the jiva soul has this tendency. So
there is distinction, yet, the two, Supersoul and jiva soul are also the
same as much as the sunlight and the Sun are qualitatively the same.
So this is Krishna's message that we are simultaneously one and
different from Krishna. When the jiva soul accepts the dictates of the
Supreme consciousness Supersoul, his activities will no longer be for
the sake of personal sense gratification but will be only for the
purpose of gratifying the senses of Krishna. This attitude of service is
the perfection of the living entity. Letter Hansaduta LA 68
6.17.40
Me and my friends are very interested in books published by you. We
already have some of them, but not all. Your books are going from
hands to hands and are read with great interest. And the most
wonderful thing is that the people, who read your books become
much more pure in their thoughts and actions. It would be very nice if
we could keep our connection with you in the future.
S. Y. Sobolve
Bhagavad-gétä opened a window to another world! A world where
there are no soldiers and civilians, communists and capitalists, no
wars, starvation, or epidemics.
Thank you that despite the terror of our times you are doing true
necessary work for everyone with no exceptions—be one a minister
or an unimportant worker.
Aleksey,
EvdokimovI have an earnest request to you. I beg you to keep one set of 13
books for me till the end of March. At that time I will get my pension and
redeem them. I am begging you to please keep the set of books for me. That
would be a great gift for me. Please, put it away, hide it somewhere. Put this
set away and hide it till at most April, otherwise my pension will be not
enough. I am begging you to do something about it. Be merciful, help me,
keep just one set. Better I will be lacking of cloth but have your books.
Kindly give me the opportunity to put some money by. Please, have mercy
in this world. B. B. Vorozstov Slavgorodskiy r-n, Russia
Now we are learning mantras. “We” means a group of self-taught Hare
Kåñëas, about 10–14 people. We are making our own attempts to offer food
to the Lord, learning mantras, listening to many tapes with different spiritual
masters speaking. Do you want to hear our story? About two years ago we
took an interest in reading about UFOs. We started gathering to discuss and
analyze the information. The conclusion was, God exists. Then we start
looking into Christian literature. Then your books appeared. We tried them,
and that was something! Your books are the most truthful; everything is
explained. After practicing chanting of the mahä-mantra we felt, “It works.”
Tried prasädam and concluded, “That’s a real thing.” Now we all have just
one goal: to serve the Lord and come back to Him. V. G. Vlasenko
Rostovskaya obl., Russia BTG 27-03 1993

6.17.41 One who rises from bed early in the morning and recites this history
of Citraketu, controlling his words and mind and remembering the Supreme
Personality of Godhead, will return home, back to Godhead, without
difficulty.
Notes: Benediction, part 2.
BJD-- Question about serving the Lord in daily life - in everything that you
do. If there is a sincere desire to please K we must learn how to please Him
from the devotees of K. The desire to serve is appreciated by K. Even if we
are fumbling around K is pleased by our service mood. Learn the principles
of being a devotee. Keep away from lower modes and get into m/g. Then it
becomes easier to serve K. Chant HK and associate with devotees . Read SP
books. Comment about how Cketu was cursed to take demon body but K
arranged that he didn’t have to go thru growing up in a demon family but
took birth out of a fire.

Notes 6.18
BJD—Introd: In chap 6 there was a list of so many persons born of Daksa
who gave birth to the population of the universe. Talks about one of them
who married Tvasta who had a son Visvarupa who became the sp m of the
demigods. MP wanted to know why Brhaspati rejected the demigods and
that led to the whole pastime of Indra and the Narayana kavaca and Vsura
being killed. Then MP asked about Vsura, which led to the whole Cketu
pastime being told. Says how Vsura showed the ‘na dhanam na janam na
sundarim’ mood.
This chapter 18 contains lessons to encourage us if we are not on V’sura’s
platform. Now SG going to continue from where he was before the Vsura
and Cketu lilas.
Reads v 1 - 22 and makes brief introductory comments about the lilas
mentioned in the verses. How Diti is mother of demons and Aditi is the
mother of the demigods. How we will see Prahlada and Vamanadev and Bali
in future cantos.
Introduction: Suka was describing the descendants of the daughters of Daksa
and had gotten to Tvasta, the fourth son of Aditi, having described the
children of Vivasvan and Aryama, Pusa, who had no sons, when MP asked a
question. The answer to this question was chapters 7-17. Now he is
continuing with the fifth son of Aditi.
Then Suka describes the sons of Diti, and when he gets to the Maruts in
verse 19, MP again asks a questions, so we get their story.
Make FC Aditi’s sons. 6.18.1 Aditi’s fifth son Savita and wife Prsni had 3
daughters: Savitri, etc. and 5 sons: Agnihotra, etc.Notes: The girls were the
mantras and the boys were the sacrifices.
6.18.2
O King, Siddhi, who was the wife of Bhaga, the sixth son of Aditi, bore
three sons, named Mahimä, Vibhu and Prabhu, and one extremely
beautiful daughter, whose name was Äçé.
Notes: potencies.
6.18.3-4
Dhätä, the seventh son of Aditi, had four wives, named Kuhü,
Sinévälé, Räkä and Anumati. These wives begot four sons, named
Säyam, Darça, Prätaù and Pürëamäsa respectively. The wife of
Vidhätä, the eighth son of Aditi, was named Kriyä. In her Vidhätä
begot the five fire-gods named the Puréñyas. The wife of Varuëa, the
ninth son of Aditi, was named Carñaëé. Bhågu, the son of Brahmä,
took birth again in her womb.
Notes: Dhata—time; Vidhata—fire; Varuna—Bhrgu.
6.18.5
By the semen of Varuëa, the great mystic Välméki took birth from an
anthill. Bhågu and Välméki were specific sons of Varuëa, whereas
Agastya and Vasiñöha Åñis were the common sons of Varuëa and
Mitra, the tenth son of Aditi.
6.18.6
Upon seeing Urvaçé, the celestial society girl, both Mitra and Varuëa
discharged semen, which they preserved in an earthen pot. The two
sons Agastya and Vasiñöha later appeared from that pot, and they
are therefore the common sons of Mitra and Varuëa. Mitra begot
three sons in the womb of his wife, whose name was Revaté. Their
names were Utsarga, Ariñöa and Pippala.Notes: thus the first test tube babies
were born.
See purport, whole: Modern science is trying to generate living
entities in test tubes by processing semen, but even long, long ago it
was possible for semen kept in a pot to develop into a child.
6.18.7
O King Parékñit, Indra, the King of the heavenly planets and eleventh
son of Aditi, begot three sons, named Jayanta, Åñabha and Méòhuña,
in the womb of his wife, Paulomé. Thus we have heard.
6.18.8
By His own potency, the Supreme Personality of Godhead, who has
multifarious potencies, appeared in the form of a dwarf as Urukrama,
the twelfth son of Aditi. In the womb of His wife, whose name was
Kérti, He begot one son, named Båhatçloka, who had many sons,
headed by Saubhaga.
6.18.9
Lord Vamanadeva will be described in Eighth Canto.
6.18.10
Now Suka will describe the Daityas born of Diti.
6.18.11
First the two sons named Hiraëyakaçipu and Hiraëyäkña took birth
from Diti's womb. Both of them were very powerful and were
worshiped by the Daityas and Dänavas.
6.18.12-13
The wife of Hiraëyakaçipu was known as Kayädhu. She was the
daughter of Jambha and a descendant of Danu. She gave birth to
four consecutive sons, known as Saàhläda, Anuhläda, Hläda and
Prahläda. The sister of these four sons was known as Siàhikä. She
married the demon named Vipracit and gave birth to another demon,named
Rähu.
6.18.14
While Rähu, in disguise, was drinking nectar among the demigods, the
Supreme Personality of Godhead severed his head. The wife of
Saàhläda was named Kåti. By union with Saàhläda, Kåti gave birth to
a son named Païcajana.
6.18.15
The wife of Hläda was named Dhamani. She gave birth to two sons,
named Vätäpi and Ilvala. When Agastya Muni became Ilvala's guest,
Ilvala served him a feast by cooking Vätäpi, who was in the shape of
a ram.
Notes: This was Ilvala’s way of killing his guests. After the guest
would eat Vatapi, he would call Vatapi from the stomach and he
would come out, thereby killing the person who had eaten him. Ilvala
knew the art of reviving the dead. However, in the case of Agastya, he
failed. When he called Vatapi, all he heard was a burp from Agastya,
as he had already digested him.
6.18.16
The wife of Anuhläda was named Süryä. She gave birth to two sons,
named Bäñkala and Mahiña. Prahläda had one son, Virocana, whose
wife gave birth to Bali Mahäräja.
6.18.17
Thereafter, Bali Mahäräja begot one hundred sons in the womb of
Açanä. Of these one hundred sons, King Bäëa was the eldest. The
activities of Bali Mahäräja, which are very laudable, will be described
later [in the Eighth Canto].
6.18.18
Since King Bäëa was a great worshiper of Lord Çiva, he became one
of Lord Çiva's most celebrated associates. Even now, Lord Çivaprotects
King Bäëa's capital and always stands beside him.
Notes: His capital was named Sonitapura.
6.18.19
The forty-nine Marut demigods were also born from the womb of Diti.
None of them had sons. Although they were born of Diti, King Indra
gave them a position as demigods.
See purport, beginning: Apparently even demons can be elevated to
positions as demigods when their atheistic character is reformed.
6.18.20
King Parékñit inquired: My dear lord, due to their birth, the forty-nine
Maruts must have been obsessed with a demoniac mentality. Why
did Indra, the King of heaven, convert them into demigods? Did they
perform any rituals or pious activities?
6.18.21
My dear brähmaëa, I and all the sages present with me are eager to
know about this. Therefore, O great soul, kindly explain to us the
reason.
6.18.22
Çré Süta Gosvämé said: O great sage Çaunaka, after hearing
Mahäräja Parékñit speak respectfully and briefly on topics essential
to hear, Çukadeva Gosvämé, who was well aware of everything,
praised his endeavor with great pleasure and replied.
Lessons to be learned:
See purport, whole: Mahäräja Parékñit's question was very much
appreciated by Çukadeva Gosvämé because although it was
composed of a small number of words, it contained meaningful
inquiries about how the sons of Diti, although born as demons,
became demigods. Çréla Viçvanätha Cakravarté Öhäkura stressesthat even
though Diti was very envious, her heart was purified
because of a devotional attitude. Another significant topic is that
although Kaçyapa Muni was a learned scholar and was advanced in
spiritual consciousness, he nonetheless fell a victim to the
inducement of his beautiful wife. All these questions were posed in a
small number of words, and therefore Çukadeva Gosvämé very much
appreciated Mahäräja Parékñit's inquiry.
6.18.23
Çré Çukadeva Gosvämé said: Just to help Indra, Lord Viñëu killed the
two brothers Hiraëyäkña and Hiraëyakaçipu. Because of their being
killed, their mother, Diti, overwhelmed with lamentation and anger,
contemplated as follows.
6.18.24
Diti: I must kill Indra!
6.18.25
When dead, the bodies of all the rulers known as kings and great
leaders will be transformed into worms, stool or ashes. If one
enviously kills others for the protection of such a body, does he
actually know the true interest of life? Certainly he does not, for if one
is envious of other entities, he surely goes to hell.
6.18.26
Diti thought: Indra considers his body eternal, and thus he has
become unrestrained. I therefore wish to have a son who can remove
Indra's madness. Let me adopt some means to help me in this.
6.18.27-28
Thinking in this way [with a desire for a son to kill Indra], Diti began
constantly acting to satisfy Kaçyapa by her pleasing behavior. O King,
Diti always carried out Kaçyapa's orders very faithfully, as he desired.
With service, love, humility and control, with words spoken very
sweetly to satisfy her husband, and with smiles and glances at him,Diti
attracted his mind and brought it under her control.
6.18.29
Although Kaçyapa Muni was a learned scholar, he was captivated by
Diti's artificial behavior, which brought him under her control.
Therefore he assured his wife that he would fulfill her desires. Such a
promise by a husband is not at all astonishing.
6.18.30
In the beginning of creation, Lord Brahmä, the father of the living
entities of the universe, saw that all the living entities were
unattached. To increase population, he then created woman from the
better half of man's body, for woman's behavior carries away a man's
mind.
See purport, three lines down: As stated by Åñabhadeva in the Fifth
Canto, puàsaù striyä mithuné-bhävam etam: [SB 5.5.8] the entire
world is going on under the spell of sexual attraction and desire
between man and woman. When man and woman unite, the hard
knot of this attraction becomes increasingly tight, and thus a man is
implicated in the materialistic way of life. This is the illusion of the
material world. This illusion acted upon Kaçyapa Muni, although he
was very learned and advanced in spiritual knowledge.
BJD-- Man -woman relationships focuses the conciousness of both
on the false ego platform of being the enjoyer. The tendency to
exploit another’s body is just below the surface ….. We are warned
here.
6.18.31
Kasyapa smiled and spoke to Diti.
6.18.32
Kaçyapa Muni said: O beautiful woman, O irreproachable lady, since I
am very much pleased by your behavior, you may ask me for anybenediction
you want. If a husband is pleased, what desires are
difficult for his wife to obtain, either in this world or in the next?
6.18.33-34
A husband is the supreme demigod for a woman. The Supreme
Personality of Godhead, Lord Väsudeva, the husband of the goddess
of fortune, is situated in everyone's heart and is worshiped through
the various names and forms of the demigods by fruitive workers.
Similarly, a husband represents the Lord as the object of worship for
a woman.
See purport, after quote, five lines down: If women, who are usually
very much attached to their husbands, worship their husbands as
representatives of Väsudeva, the women benefit, just as Ajämila
benefited by calling for Näräyaëa, his son. Ajämila was concerned
with his son, but because of his attachment to the name of Näräyaëa,
he attained salvation simply by chanting that name. In India a
husband is still called pati-guru, the husband spiritual master. If
husband and wife are attached to one another for advancement in
Kåñëa consciousness, their relationship of cooperation is very
effective for such advancement. Although the names of Indra and
Agni are sometimes uttered in the Vedic mantras (indräya svähä,
agnaye svähä), the Vedic sacrifices are actually performed for the
satisfaction of Lord Viñëu. As long as one is very much attached to
material sense gratification, the worship of the demigods or the
worship of one's husband is recommended.
6.18.35
Kasyapa: a wife should be chaste and follow the orders of her
husband.
BJD-- A proper marriage is a Kcentered one. That is a sp useful
marriage.
6.18.36I shall fulfill your desires.
BJD-- Now Kasyapa has written Diti a blank cheque. He says he will
give her whatever she wants.
Introduction: Suka was describing the descendants of the daughters
of Daksa and had gotten to Tvasta, the fourth son of Aditi, having
described the children of Vivasvan and Aryama, Pusa, who had no
sons, when MP asked a question. The answer to this question was
chapters 7-17. Now he is continuing with the fifth son of Aditi.
See quotes for verse one.
Then Suka describes the sons of Diti, and when he gets to the Maruts
in verse 19, MP again asks a question, so now we get their story.
BJD-- Reviews. Diti wants revenge on Indra. He is much more
powerful than she is. What can she do.? She takes shelter of her
husband. Approach a more powerful person to fulfill one’s desires. In
Vedic system one always acknowledges a superior in order to fulfill
ones selfish desires. There is a seed of understanding of a God. We
can see K manifest thru that person. We can serve another and can
serve K thru them. K will accept that service even if that person is
faulty. Gives the example of a bank teller - one deposits money and
even if the teller is crooked the bank will honor the record of what is
deposited in our account. So K honors sincere service rendered to
Him thru his representative even if the representative isn’t perfect.
We are all on death row.
6.18.37
Diti: I want an immortal son who will kill Indra, since he is responsible
for killing my two sons.See purport, beginning: The word indra-haëam
means "one who can
kill Indra," but it also means "one who follows Indra." The word
amåtyum refers to the demigods, who do not die like ordinary human
beings because they have extremely long durations of life.
See purport, end: Therefore the word amåtyum indicates that Diti
wanted a son who would be equal in status to the demigods.
6.18.38
Upon hearing Diti's request, Kaçyapa Muni was very much aggrieved.
"Alas," he lamented, "now I face the danger of the impious act of
killing Indra."
6.18.39
Kaçyapa Muni thought: Alas, I have now become too attached to
material enjoyment. Taking advantage of this, my mind has been
attracted by the illusory energy of the Supreme Personality of
Godhead in the form of a woman [my wife]. Therefore I am surely a
wretched person who will glide down toward hell.
6.18.40
This woman, my wife, has adopted a means that follows her nature,
and therefore she is not to be blamed. But I am a man. Therefore, all
condemnation upon me! I am not at all conversant with what is good
for me, since I could not control my senses.
See purport, beginning: The natural instinct of a woman is to enjoy
the material world. She induces her husband to enjoy this world by
satisfying his tongue, belly and genitals, which are called jihvä, udara
and upastha.
See purport, end: However, a relationship between husband and wife
without spiritual consciousness but strictly for sense gratification is
not at all good. It is said in Çrémad-Bhägavatam (12.2.3) that
especially in this age, Kali-yuga, däm-patye 'bhirucir hetuù: the
relationship between husband and wife will be based on sexual
power. Therefore householder life in this Kali-yuga is extremelydangerous
unless both the wife and husband take to Kåñëa
consciousness.
6.18.41
A woman's face is as attractive and beautiful as a blossoming lotus
flower during autumn. Her words are very sweet, and they give
pleasure to the ear, but if we study a woman's heart, we can
understand it to be extremely sharp, like the blade of a razor. In these
circumstances, who could understand the dealings of a woman?
See purport, sentence 1: Woman is now depicted very well from the
materialistic point of view by Kaçyapa Muni.
Notes: Now the heavy part:
See purport, para 2, 3: When a woman's bodily features are attractive,
when her face is beautiful and when her voice is sweet, she is
naturally a trap for a man. The çästras advise that when such a
woman comes to serve a man, she should be considered to be like a
dark well covered by grass. In the fields there are many such wells,
and a man who does not know about them drops through the grass
and falls down. Thus there are many such instructions. Since the
attraction of the material world is based on attraction for women,
Kaçyapa Muni thought, "Under the circumstances, who can
understand the heart of a woman?" Cäëakya Paëòita has also
advised, viçväso naiva kartavyaù stréñu räja-kuleñu ca: "There are
two persons one should not trust—a politician and a woman." These,
of course, are authoritative çästric injunctions, and we should
therefore be very careful in our dealings with women.
Notes: Now the KC part to reconcile things:
Sometimes our Kåñëa consciousness movement is criticized for
mingling men and women, but Kåñëa consciousness is meant for
anyone. Whether one is a man or woman does not matter. Lord
Kåñëa personally says, striyo vaiçyäs tathä çüdräs te 'pi yänti paräà
gatim: whether one is a woman, çüdra or vaiçya, not to speak of beinga
brähmaëa or kñatriya, everyone is fit to return home, back to
Godhead, if he strictly follows the instructions of the spiritual master
and çästra. We therefore request all the members of the Kåñëa
consciousness movement—both men and women—not to be
attracted by bodily features but only to be attracted by Kåñëa. Then
everything will be all right. Otherwise there will be danger.
BJD—SP says that devotee women are exempt from this
See Diary: chapter 23: Nerves of Steel. Nandini dasi.
6.18.42
To satisfy their own interests, women deal with men as if the men
were most dear to them, but no one is actually dear to them. Women
are supposed to be very saintly, but for their own interests they can
kill even their husbands, sons or brothers, or cause them to be killed
by others.
Notes: There was a case with one of SP’s godbrothers.
See purport, para 1, middle: There have been many cases, even in the
present day, in which women have killed their husbands to take
advantage of their insurance policies. This is not a criticism of
women but a practical study of their nature. Such natural instincts of
a woman or a man are manifested only in the bodily conception of
life. When either a man or a woman is advanced in spiritual
consciousness, the bodily conception of life practically vanishes. We
should see all women as spiritual units (ahaà brahmäsmi), whose
only duty is to satisfy Kåñëa. Then the influences of the different
modes of material nature, which result from one's possessing a
material body, will not act.
The Kåñëa consciousness movement is so beneficial that it can
very easily counteract the contamination of material nature, which
results from one's possessing a material body. Bhagavad-gétä
therefore teaches, in the very beginning, that whether one is a man ora
woman, one must know that he or she is not the body but a spiritual
soul. Everyone should be interested in the activities of the spirit soul,
not the body. As long as one is activated by the bodily conception of
life, there is always the danger of being misled, whether one is a man
or a woman. The soul is sometimes described as puruña because
whether one is dressed as a man or a woman, one is inclined to enjoy
this material world. One who has this spirit of enjoyment is described
as puruña. Whether one is a man or a woman, he is not interested in
serving others; everyone is interested in satisfying his or her own
senses. Kåñëa consciousness, however, provides first-class training
for a man or a woman.
See Diary: On the House, Syama Lila joins the summer tour.
6.18.43
I promised to give her a benediction, and this promise cannot be
violated, but Indra does not deserve to be killed. In these
circumstances, the solution I have is quite suitable.
BJD-- Kasyapa figures out how to keep his promise to his wife and
yet keep himself out of trouble.
See purport, whole: Kaçyapa Muni concluded, "Diti is eager to have a
son who can kill Indra, since she is a woman, after all, and is not very
intelligent. I shall train her in such a way that instead of always
thinking of how to kill Indra, she will become a Vaiñëava, a devotee of
Kåñëa. If she agrees to follow the rules and regulations of the
Vaiñëava principles, the unclean core of her heart will certainly be
cleansed." Ceto-darpaëa-märjanam [Cc. Antya 20.12]. This is the
process of devotional service. Anyone can be purified by following
the principles of devotional service in Kåñëa consciousness, for
Kåñëa consciousness is so powerful that it can purify even the
dirtiest class of men and transform them into the topmost Vaiñëavas.
Çré Caitanya Mahäprabhu's movement aims at this purpose.
Narottama däsa Öhäkura says:vrajendra-nandana yei, çacé-suta haila sei,
balaräma ha-ila nitäi
déna-héna yata chila, hari-näme uddhärila,
ta'ra säkñé jagäi-mädhäi
The appearance of Çré Caitanya Mahäprabhu in this Kali-yuga is
especially meant to deliver the fallen souls, who are always planning
something for material enjoyment. He gave the people of this age the
advantage of being able to chant the Hare Kåñëa mantra and thus
become fully pure, free from all material contamination. Once one
becomes a pure Vaiñëava, he transcends all material conceptions of
life. Thus Kaçyapa Muni tried to transform his wife into a Vaiñëavé so
that she might give up the idea of killing Indra. He wanted both her
and her sons to be purified so that they would be fit to become pure
Vaiñëavas. Of course, sometimes a practitioner deviates from the
Vaiñëava principles, and there is a chance that he may fall down, but
Kaçyapa Muni thought that even if one falls while practicing the
Vaiñëava principles, he is still not a loser. Even a fallen Vaiñëava is
eligible for better results, as confirmed in Bhagavad-gétä. Svalpam
apy asya dharmasya träyate mahato bhayät: even practicing the
Vaiñëava principles to a small extent can save one from the greatest
danger of material existence. Thus Kaçyapa Muni planned to instruct
his wife Diti to become a Vaiñëava because he wanted to save the life
of Indra.
6.18.44
Çré Çukadeva Gosvämé said: Kaçyapa Muni, thinking in this way,
became somewhat angry. Condemning himself, O Mahäräja Parékñit,
descendant of Kuru, he spoke to Diti as follows.
6.18.45
Kaçyapa Muni said: My dear gentle wife, if you follow my instructions
regarding this vow for at least one year, you will surely get a son who
will be able to kill Indra. However, if you deviate from this vow of
following the Vaiñëava principles, you will get a son who will be
favorable to Indra.See purport, whole: The word indra-hä refers to an asura
who is
always eager to kill Indra. An enemy of Indra is naturally a friend to
the asuras, but the word indra-hä also refers to one who follows Indra
or who is obedient to him. When one becomes a devotee of Indra, he
is certainly a friend to the demigods. Thus the words indra-hädeva-
bändhavaù are equivocal, for they say, "Your son will kill Indra, but he
will be very friendly to the demigods." If a person actually became a
friend of the demigods, he certainly would not be able to kill Indra.
6.18.46
Diti: Tell me what to do and I will follow.
6.18.47
Kaçyapa Muni said: My dear wife, to follow this vow, do not be violent
or cause harm to anyone. Do not curse anyone, and do not speak lies.
Do not cut your nails and hair, and do not touch impure things like
skulls and bones.
See purport, end: Thus Kaçyapa Muni's instruction that his wife not
be envious indicates that this is the first stage of advancement in
Kåñëa consciousness. Kaçyapa Muni desired to train his wife to be a
Kåñëa conscious person, for this would suffice to protect both her
and Indra.
6.18.48
Kaçyapa Muni continued: My dear gentle wife, never enter the water
while bathing, never be angry, and do not even speak or associate
with wicked people. Never wear clothes that have not been properly
washed, and do not put on a garland that has already been worn.
6.18.49
Never eat leftover food, never eat prasäda offered to the goddess
Kälé [Durgä], and do not eat anything contaminated by flesh or fish.
Do not eat anything brought or touched by a çüdra nor anything seenby a
woman in her menstrual period. Do not drink water by joining
your palms.
See purport, end: Through all these instructions, Kaçyapa Muni, in a
negative way, instructed his wife Diti how to become a Vaiñëavé.
6.18.50
After eating, you should not go out to the street without having
washed your mouth, hands and feet. You should not go out in the
evening or with your hair loose, nor should you go out unless you are
properly decorated with ornaments. You should not leave the house
unless you are very grave and are sufficiently covered.
See purport, end: All these methods are to be accepted for
purification. If one takes to Kåñëa consciousness, one is fully
purified, and thus one remains always transcendental to the
contamination of the material world.
6.18.51
You should not lie down without having washed both of your feet or
without being purified, nor with wet feet or with your head pointed
west or north. You should not lie naked, or with other women, or
during the sunrise or sunset.
Notes: We are advised that east is best and south is next.
6.18.52
Putting on washed clothing, being always pure and being adorned
with turmeric, sandalwood pulp and other auspicious items, before
breakfast one should worship the cows, the brähmaëas, the goddess
of fortune and the Supreme Personality of Godhead.
6.18.53
With flower garlands, sandalwood pulp, ornaments and other
paraphernalia, a woman following this vow should worship womenwho have
sons and whose husbands are living. The pregnant wife
should worship her husband and offer him prayers. She should
meditate upon him, thinking that he is situated in her womb.
6.18.54
Kaçyapa Muni continued: If you perform this ceremony called
puàsavana, adhering to the vow with faith for at least one year, you
will give birth to a son destined to kill Indra. But if there is any
discrepancy in the discharge of this vow, the son will be a friend to
Indra.
6.18.55
Diti agreed, became pregnant, and faithfully began discharging the
vow.
6.18.56
O King, who are respectful to everyone, Indra understood Diti's
purpose, and thus he contrived to fulfill his own interests. Following
the logic that self-preservation is the first law of nature, he wanted to
break Diti's promise. Thus he engaged himself in the service of Diti,
his aunt, who was residing in an äçrama.
BJD-- Indra understood what Diti was up to. Diti’s devotional service
was not pure. Indra comes up with a counter plan and his service is
not pure either.
6.18.57
Indra served his aunt daily by bringing flowers, fruits, roots and wood
for yajïas from the forest. He also brought kuça grass, leaves,
sprouts, earth and water exactly at the proper time.
6.18.58
O King Parékñit, as the hunter of a deer becomes like a deer by
covering his body with deerskin and serving the deer, so Indra,
although at heart the enemy of the sons of Diti, became outwardlyfriendly
and served Diti in a faithful way. Indra's purpose was to cheat
Diti as soon as he could find some fault in the way she discharged
the vows of the ritualistic ceremony. However, he wanted to be
undetected, and therefore he served her very carefully.
Notes: Ati bhakti corera laksana.
6.18.59
O master of the entire world, when Indra could find no faults, he
thought, "How will there be good fortune for me?" Thus he was full of
deep anxiety.
6.18.60
Having grown weak and thin because of strictly following the
principles of the vow, Diti once unfortunately neglected to wash her
mouth, hands and feet after eating and went to sleep during the
evening twilight.
6.18.61
Finding this fault, Indra, who has all the mystic powers [the yoga-
siddhis such as aëimä and laghimä], entered Diti's womb while she
was unconscious, being fast asleep.
6.18.62
Indra cut the embryo into 49 pieces.
BJD-- Says how one of the first questions BJ asked SP was what
happens when you cut a worm in half and it becomes 2 worms. SP
said, as indicated in this purp, that another soul enters when there is
an opportunity of a body.
6.18.63
O King, being very much aggrieved, they pleaded to Indra with folded
hands, saying, "Dear Indra, we are the Maruts, your brothers. Why are
you trying to kill us?"6.18.64
When Indra saw that actually they were his devoted followers, he said
to them: If you are all my brothers, you have nothing more to fear
from me.
6.18.65
Çukadeva Gosvämé said: My dear King Parékñit, you were burned by
the brahmästra of Açvatthämä, but when Lord Kåñëa entered the
womb of your mother, you were saved. Similarly, although the one
embryo was cut into forty-nine pieces by the thunderbolt of Indra,
they were all saved by the mercy of the Supreme Personality of
Godhead.
BJD-- K was worshipped by Diti and He was inclined to protect her
embryos even tho her motive wasn’t pure.
Notes: In case MP thought this was unbelievable, Suka reminded him
how he was saved in the womb by Lord Krsna.
How were they actually saved?
6.18.66-67
If one worships the Supreme Personality of Godhead, the original
person, even once, he receives the benefit of being promoted to the
spiritual world and possessing the same bodily features as Viñëu. Diti
worshiped Lord Viñëu for almost one year, adhering to a great vow.
Because of such strength in spiritual life, the forty-nine Maruts were
born. How, then, is it wonderful that the Maruts, although born from
the womb of Diti, became equal to the demigods by the mercy of the
Supreme Lord ?
6.18.68
Because of worshiping the Supreme Personality of Godhead, Diti was
completely purified. When she got up from bed, she saw her forty-
nine sons along with Indra. These forty-nine sons were all as brilliantas fire
and were in friendship with Indra, and therefore she was very
pleased.
6.18.69
Thereafter, Diti said to Indra: My dear son, I adhered to this difficult
vow just to get a son to kill you twelve Ädityas.
BJD-- Diti had been purified by her ds even tho it wasn’t unmotivated.
Similar to Dhruva who was purified by his motivated ds.
6.18.70
I prayed for only one son, but now I see that there are forty-nine. How
has this happened? My dear son Indra, if you know, please tell me the
truth. Do not try to speak lies.
BJD-- Now speaks openly and in a friendly way to Indra.
6.18.71
Indra replied: My dear mother, because I was grossly blinded by
selfish interests, I lost sight of religion. When I understood that you
were observing a great vow in spiritual life, I wanted to find some
fault in you. When I found such a fault, I entered your womb and cut
the embryo to pieces.
See purport, whole: When Diti, Indra's aunt, explained to Indra without
reservations what she had wanted to do, Indra explained his
intentions to her. Thus both of them, instead of being enemies, freely
spoke the truth. This is the qualification that results from contact
with Viñëu. As stated in Çrémad-Bhägavatam (5.18.12):
yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù
If one develops a devotional attitude and becomes purified by
worshiping the Supreme Lord, all the good qualities are certainly
manifested in his body. Because of being touched by worship of
Viñëu, both Diti and Indra were purified.BJD-- Indra was purified because
he was serving Diti. Altho both of
them had improper motives they were both purified!!!
6.18.72
First I cut the child in the womb into seven pieces, which became
seven children. Then I cut each of the children into seven pieces
again. By the grace of the Supreme Lord, however, none of them died.
6.18.73
My dear mother, when I saw that all forty-nine sons were alive, I was
certainly struck with wonder. I decided that this was a secondary
result of your having regularly executed devotional service in worship
of Lord Viñëu.
See purport, whole: For one who engages in worshiping Lord Viñëu,
nothing is very wonderful. This is a fact. In Bhagavad-gétä (18.78) it
is said:
yatra yogeçvaraù kåñëo
yatra pärtho dhanur-dharaù
tatra çrér vijayo bhütir
dhruvä nétir matir mama
"Wherever there is Kåñëa, the master of all mystics, and wherever
there is Arjuna, the supreme archer, there will also certainly be
opulence, victory, extraordinary power, and morality. That is my
opinion." Yogeçvara is the Supreme Personality of Godhead, the
master of all mystic yoga, who can do anything and everything He
likes. This is the omnipotence of the Supreme Lord. For one who
pleases the Supreme Lord, no achievement is wonderful. Everything
is possible for him.
6.18.74
Although those who are interested only in worshiping the Supreme
Personality of Godhead do not desire anything material from the Lord
and do not even want liberation, Lord Kåñëa fulfills all their desires.What
does this mean that although the devotees have no desires, all
their desires are fulfilled?
See purport, second half: One should engage in full devotional
service. Then, even though he has no desires, whatever desires he
previously had can all be fulfilled simply by his worship of the Lord.
The actual devotee does not desire even liberation (anyäbhiläñitä-
çünyam [Bhakti-rasämåta-sindhu 1.1.11]). The Lord, however, fulfills
the desire of the devotee by awarding him opulence that will never be
destroyed. A karmé's opulence is destroyed, but the opulence of a
devotee is never destroyed. A devotee becomes more and more
opulent as he increases his devotional service to the Lord.
6.18.75
ärädhyätma-pradaà devaà
svätmänaà jagad-éçvaram
ko våëéta guëa-sparçaà
budhaù syän narake 'pi yat
The ultimate goal of all ambitions is to become a servant of the
Supreme Personality of Godhead. If an intelligent man serves the
most dear Lord, who gives Himself to His devotees, how can he
desire material happiness, which is available even in hell?
See purport, end: A pure devotee never begs the Lord for material
happiness in the shape of riches, followers, a good wife or even
mukti. The Lord promises, however, yoga-kñemaà vahämy aham: [Bg.
9.22] "I voluntarily bring everything necessary for My service."
SPL 6.18
6.18.1 Now please hear me as I describe the descendants of Aditi in
chronological order. In this dynasty the Supreme Personality of Godhead
Näräyaëa descended by His plenary expansion. The names of the sons of
Aditi are as follows: Vivasvän, Aryamä, Püñä, Tvañöä, Savitä, Bhaga,
Dhätä, Vidhätä, Varuëa, Mitra, Çatru and Urukrama. SB 6.6.38-39
Racanä, the daughter of the Daityas, became the wife of Prajäpati Tvañöä.
By his semina he begot in her womb two very powerful sons named
Sanniveça and Viçvarüpa. SB 6.6.44
Although Viçvarüpa was the son of the daughter of their eternal enemies the
demons, the demigods accepted him as their priest in accordance with the
order of Brahmä when they were abandoned by their spiritual master,
Båhaspati, whom they had disrespected. SB 6.6.45
Mahäräja Parékñit inquired from Çukadeva Gosvämé: O great sage, why did
the spiritual master of the demigods, Båhaspati, reject the demigods, who
were his own disciples? What offense did the demigods commit against their
spiritual master? Please describe to me this incident. SB 6.7.1
6.18.18 Chapter Sixty-three, which contains fifty-three verses, describes
how the strength of Lord Çiva was defeated in a battle between Bäëäsura
and the Yädavas. The Raudra-jvara, having been defeated by the Vaiñëava-
jvara, offered prayers to Krishna. Kåñëa severed all but four of Bäëa's one
thousand arms and thus showed him mercy. Kåñëa then returned to Dvärakä
with Üñä and Aniruddha. SB 10 Summary
6.18.25While living one may be proud of one's body, thinking oneself a very
big man, minister, president or even demigod, but whatever one may
be, after death this body will turn either into worms, into stool or into
ashes. If one kills poor animals to satisfy the temporary whims of this
body, one does not know that he will suffer in his next birth, for such
a sinful miscreant must go to hell and suffer the results of his
actions.
PURPORT
In this verse the three words kåmi-vid-bhasma are significant. After
death, the body may become kåmi, which means "worms," for if the
body is disposed of without cremation, it may be eaten by worms; or
else it may be eaten by animals like hogs and vultures and be turned
into stool. Those who are more civilized burn the dead body, and thus
it becomes ashes (bhasma-saàjïitam). Yet although the body will be
turned into worms, stool or ashes, foolish persons, just to maintain it,
commit many sinful activities. This is certainly regrettable. The
human form of body is actually meant for jévasya tattva jijïäsä,
enlightenment in knowledge of spiritual values. Therefore, one must
seek shelter of a bona fide spiritual master. Tasmäd guruà
prapadyeta: one must approach a guru. SB 10.10.10
Even though a person's body may now have the designation "king," in
the end its name will be "worms," "stool" or "ashes." What can a
person who injures other living beings for the sake of his body know
about his own self-interest, since his activities are simply leading him
to hell?
PURPORT
After death, the body may be buried and eaten by worms, or it may be
thrown in the street or forest to be eaten by animals who will pass out
its remnants as stool, or it may be burned and converted into ashes.
Therefore one should not pave his way to hell by using his temporary
body to injure the bodies of other living beings. In this verse the word
bhüta includes nonhuman life forms, who are also creatures of God.
One should give up all envious violence and learn to see God in
everything by the process of Kåñëa consciousness. SB 12.2.416.18.43
After [the prostitute offered] her obeisances to the tulasé plant and
Haridäsa Öhäkura, she sat down at the door. Hearing Haridäsa
Öhäkura chanting the Hare Kåñëa mantra, she also chanted, "O my
Lord Hari, O my Lord Hari."
Herein one can clearly see how a Vaiñëava delivers a fallen soul by a
transcendental trick. The prostitute came to pollute Haridäsa
Öhäkura, but he took it as his duty to deliver the prostitute. As clearly
demonstrated here, the process of deliverance is very simple. With
faith and reverence the prostitute associated with Haridäsa Öhäkura,
who personally treated her material disease by chanting the Hare
Kåñëa mahä-mantra. Although the prostitute had an ulterior motive,
somehow or other she got the association of a Vaiñëava and
satisfied him by occasionally chanting in imitation, "O my Lord Hari, O
my Lord Hari." The conclusion is that associating with a Vaiñëava,
chanting the holy name of the Lord and offering obeisances to the
tulasé plant or a Vaiñëava all lead one to become a transcendental
devotee who is completely cleansed of all matenal contamination. Cc
Antya-lélä 3.122
By chanting the mahä-mantra, one is purified of material
contamination and becomes eligible to engage in devotional service:
Because the people of this age are so fallen, they can simply chant
the Hare Kåñëa mahä-mantra. In this way they can rid themselves of
the bodily conception of life and become eligible to engage in the
Lord's devotional service. One cannot engage in the devotional
service of the Lord without being purified of all contamination. This is
confirmed in Bhagavad-gétä:
yeñäm tv anta-gataà päpaà
janänäà puëya-karmaëäm
te dvandva-moha-nirmuktä
bhajante mäà dåòha-vratäù
"Persons who have acted piously in previous lives and in this life,
whose sinful actions are completely eradicated and who are freedfrom the
duality of delusion engage themselves in My service with
determination." (Bg. 7.28)
Sometimes people are surprised to see young men and women take
so seriously to the Kåñëa consciousness movement. By giving up
sinful activity—illicit sex, meat-eating, intoxication and gambling—and
strictly following the injunctions given by the spiritual master, they
have become purified of all contamination. They can therefore fully
engage in the devotional service of the Lord. Cc Madhya-lélä 6.242
6.18.47
This material world is a world of jealousy and envy. I am envious of
you, and you are envious of me. The Kåñëa consciousness
movement, however, is meant for one who is no longer jealous or
envious. By becoming free from jealousy and envy, one becomes a
perfect person. Dharmaù projjhita-kaitavo 'tra paramo nirmatsaräëäà
satäm (SB 1.1.2). Those who are jealous and envious are within this
material world, and those who are not are in the spiritual world.
Therefore, we can test ourselves. If we are jealous or envious of our
friends or other associates, we are in the material world, and if we are
not jealous we are in the spiritual world. TQK 6
Nirmatsaräëäm. Nirmatsara means one who does not become
envious. So our enviousness, our envy has begun from Kåñëa. We
don't accept Kåñëa. Mostly they will say, "Why Kåñëa should be only
the Supreme Person? There are many others." That is envy. So our
enviousness has begun from Kåñëa, and therefore it has expanded in
so many ways. And in our ordinary life we are envious. We are
envious of our friends, envious of our father, our son even, what to
speak of others—businessmen, nation, society, community, only
enviousness. Matsaratä. "Why he should go ahead?" I become
envious. This is material nature.
So when one understands Kåñëa, he is Kåñëa conscious, he becomes
nonenvious, no more envious. He wants to become friend. Suhådaù
sarva-bhütänäm. So this Kåñëa consciousness movement means we
want to become friends of everyone. Because they are sufferingwithout
Kåñëa consciousness, we are going door to door, city to city,
village to village, town to town to preach this Kåñëa consciousness.
And by the grace of Kåñëa we are attracting the attention of
intelligent class of men. So if we continue this process, not to
become envious... That is animal nature, dog's nature, hog's nature.
Human nature should be para-duùkha-duùkhé. One should be very
unhappy by seeing others in miserable condition. So everyone is
suffering for want of Kåñëa consciousness. Our only business is to
awaken his Kåñëa consciousness, and the whole world will be happy.
Anartha upaçamaà säkñäd bhakti-yogam adhokñaje, lokasya
ajänataù. People have no knowledge about it. So we have to push on
this movement. Lokasyäjän..., vidväàç cakre sätvata-saàhitäm [SB
1.7.6]. Çrémad-Bhägavatam. So another name of Kåñëa
consciousness movement is bhägavata-dharma. Bhägavata-dharma.
If we accept it, then the whole human society will be happy. SPL SB
1.7.6 VRN 75
6.18.53
Arjuna was taught all this, and therefore Draupadé wished that Arjuna
feel obliged to Äcärya Droëa for all these benefits. And in the absence
of Droëäcärya, his son was his representative. SB 1.7.44
My dear brähmaëa, as far as your daughters are concerned, they will
find their own suitable husbands and go away to their respective
homes. But who will give me solace after your departure as a
sannyäsé?
PURPORT
It is said that the father himself becomes the son in another form.
The father and son are therefore considered to be nondifferent. A
widow who has her son is actually not a widow, because she has the
representative of her husband. Similarly, Devahüti is indirectly asking
Kardama Muni to leave a representative so that in his absence she
might be relieved of her anxieties by a suitable son. SB 3.23.52
6.18.58According to a Bengali proverb, ati bhakti corera lakñaëa: “Too
much
devotion is a symptom of a thief.” CC Mad. 17.15
Sometimes someone, appearing to aspire for Kåñëa consciousness,
joins ISKCON and displays tremendous enthusiasm for performing
service. He eagerly does anything asked, and obsequiously takes
dust from the feet of Vaiñëavas. After a short time, however, he
steals something and runs away. In this connection, A.C.
Bhaktivedänta Swami Prabhupäda has quoted an old Bengali proverb:
“ati bhakti corer lokkhon,” or “excessive devotion warns of a thief.”
People in general have illusory attachment for wealth, sex-life and
material position; it is only to be expected. So when a spiritual
aspirant joins the Hare Kåñëa movement, it can also be expected that
he will retain some gross or subtle attachment for these things. A
sincere candidate, understanding the falsity of these desires, seeks
to renounce them. He battles against this illusion by overcoming his
urges and engaging himself in devotional service. Whenever his mind
promotes these ideas, he rejects them and fixes his thoughts on
devotional service. It is undoubtedly a struggle, particularly in the
beginning, but by pushing on, he invokes the mercy of the spiritual
master and Kåñëa. Thus it is understood that a new devotee
appearing fully spontaneous and devoid of any trace of material
desire and heralding his own purity is more than likely a bluffer with a
perverse material motive. Vaisnava Ke? Verse 11, JPS
6.18.74
Nothing in devotional service is material; everything is spiritual.
Consequently a devotee is awarded so-called material opulence for
spiritual advancement. This opulence is an aid to help the devotee
advance toward the spiritual kingdom. Thus Mahäräja Citraketu
remained in material opulence as a vidyädhara-pati, master of the
Vidyädharas, and by executing devotional service he became perfect
within a very few days and returned home, back to Godhead, taking
shelter of the lotus feet of Lord Çeña, Ananta.A karmé's material opulence
and a devotee's material opulence are
not on the same level. Çréla Madhväcärya comments in this way:
anyäntaryämiëaà viñëum
upäsyänya-samépagaù
bhaved yogyatayä tasya
padaà vä präpnuyän naraù
By worshiping Lord Viñëu one can get whatever he desires, but a pure
devotee never asks Lord Viñëu for any material profit. Instead he
serves Lord Viñëu without material desires and is therefore ultimately
transferred to the spiritual kingdom. In this regard, Çréla Véraräghava
Äcärya comments, yatheñöa-gatir ity arthaù: by worshiping Viñëu, a
devotee can get whatever he likes. Mahäräja Citraketu wanted only to
return home, back to Godhead, and therefore he achieved success in
that way. SB 6.16.29
Since Bali Mahäräja had given everything to the Lord, they prayed for
his release. The Lord then described how a nondevotee's possession
of wealth is a danger whereas a devotee's opulence is a benediction
from the Lord. Then, being pleased with Bali Mahäräja, the Supreme
Lord offered His disc to protect Bali Mahäräja and promised to
remain with him. SB 8.22 Summary
The Lord continued: Because of his great tolerance, I have given him
a place not obtainable even by the demigods. He will become King of
the heavenly planets during the period of the Manu known as Sävarëi.
PURPORT
This is the mercy of the Supreme Personality of Godhead. Even if the
Lord takes away a devotee's material opulences, the Lord
immediately offers him a position of which the demigods cannot
even dream. There are many examples of this in the history of
devotional service. One of them is the opulence of Sudämä Vipra.
Sudämä Vipra suffered severe material scarcity, but he was not
disturbed and did not deviate from devotional service. Thus he was
ultimately given an exalted position by the mercy of Lord Kåñëa. Here
the word mad-äçrayaù is very significant. Because the Lord wanted togive
Bali Mahäräja the exalted position of Indra, the demigods might naturally
have been envious of him and might have fought to disturb his position. But
the Supreme Personality of Godhead assured Bali Mahäräja that he would
always remain under the Lord's protection (mad-äçrayaù). SB 8.22.31
6.18.75 Such activities are all auspicious and full of spiritual potencies,
which make the devotee perfect in self-realization, so that his only desire is
to achieve the association of the Supreme Personality of Godhead. Such a
devotee undoubtedly approaches the Lord without difficulty. This is called
yoga. By the mercy of the Lord, such a devotee never comes back to this
material condition of life. Kñema refers to the merciful protection of the
Lord. The Lord helps the devotee to achieve Kåñëa consciousness by yoga,
and when he becomes fully Kåñëa conscious the Lord protects him from
falling down to a miserable conditioned life. BG 9.22

6.18.76
O my mother, O best of all women, I am a fool. Kindly excuse me for
whatever offenses I have committed. Your forty-nine sons have been
born unhurt because of your devotional service. As an enemy, I cut
them to pieces, but because of your great devotional service they did
not die.6.18.77 Çré Çukadeva Gosvämé continued: Diti was extremely
satisfied by Indra's good behavior. Then Indra offered his respects to his
aunt with profuse obeisances, and with her permission he went away to the
heavenly planets with his brothers the Maruts.
BJD-- Next chapter is about the process of ds which purifies so effectively.
All good comes from ds.
6.18.78 My dear King Parékñit, I have replied as far as possible to the
questions you have asked me, especially in regard to this pure, auspicious
narration about the Maruts. Now you may inquire further, and I shall explain
more.

Notes 6.19
BJD—Introd: Diti had been purified because she performed service that was
pleasing to the Lord. ‘aho baki yam sthana….’ Story in Mahabharata about
Yud going to
find someone lower than himself, and Duryodhana going to find someone
better than him. Neither found anyone. Shows that the consciousness we
have determines our vision. Therefore K who has the nicest consciousness
possible has the most wonderful vision and only sees the good we do.
6.19.1 MP: I wish to hear of the Pumsavan vow so I may please the Supreme
Lord.
6.19.2-3 Çukadeva Gosvämé said: On the first day of the bright fortnight of
the month of Agrahäyaëa [November-December], following the instructions
of her husband, a woman should begin this regulative devotional service
with a vow of penance, for it can fulfill all one's desires. Hear about the
Maruts, have bath, dress and worship Lord Visnu and Laxmi.
6.19.4 alaà te nirapekñäya pürëa-käma namo 'stu te mahävibhüti-pataye
namaù sakala-siddhaye [She should then pray to the Lord as follows.] My
dear Lord, You are full in all opulences, but I do not beg You for opulence. I
simply offer my respectful obeisances unto You. You are the husband and
master of Lakñmédevé, the goddess of fortune, who has all opulences.
Therefore You are the master of all mystic yoga. I simply offer my
obeisances unto You.See purport, second half: Whatever a devotee needs
will be supplied
by the complete Supreme Personality of Godhead (teñäà
nityäbhiyuktänäà yoga-kñemaà vahämy aham [Bg. 9.22]). Therefore a
pure devotee will not ask anything from the Lord. He simply offers the
Lord his respectful obeisances, and the Lord is prepared to accept
whatever the devotee can secure to worship Him, even patraà puñpaà
phalaà toyam [Bg. 9.26]-a leaf, flower, fruit or water. There is no need
to artificially exert oneself. It is better to be plain and simple and with
respectful obeisances offer to the Lord whatever one can secure. The
Lord is completely able to bless the devotee with all opulences.
6.19.5
yathä tvaà kåpayä bhütyä
tejasä mahimaujasä
juñöa éça guëaiù sarvais
tato 'si bhagavän prabhuù
O my Lord, because You are endowed with causeless mercy, all
opulences, all prowess and all glories, strength and transcendental
qualities, You are the Supreme Personality of Godhead, the master of
everyone.
See purport, five lines down: Although He is full in Himself, He
nonetheless becomes pleased when His devotee offers Him patraà
puñpaà phalaà toyam [Bg. 9.26]—a leaf, flower, fruit or water—in
devotion. Sometimes the Lord, as the child of mother Yaçodä,
requests His devotee for some food, as if He were very hungry.
Sometimes He tells His devotee in a dream that His temple and His
garden are now very old and that He cannot enjoy them very nicely.
Thus He requests the devotee to repair them. Sometimes He is
buried in the earth, and as if unable to come out Himself, He requests
His devotee to rescue Him. Sometimes He requests His devotee to
preach His glories all over the world, although He alone is quite
competent to perform this task. Even though the Supreme
Personality of Godhead is endowed with all possessions and is self-
sufficient, He depends on His devotees. Therefore the relationship ofthe
Lord with His devotees is extremely confidential. Only the devotee
can perceive how the Lord, although full in Himself, depends on His
devotee for some particular work. This is explained in Bhagavad-gétä
(11.33), where the Lord tells Arjuna, nimitta-mätraà bhava
savyasäcin: "O Arjuna, merely be an instrument in the fight." Lord
Kåñëa had the competence to win the Battle of Kurukñetra, but
nonetheless He induced His devotee Arjuna to fight and become the
cause of victory. Çré Caitanya Mahäprabhu was quite competent
enough to spread His name and mission all over the world, but still
He depended upon His devotee to do this work. Considering all these
points, the most important aspect of the Supreme Lord's self-
sufficiency is that He depends on His devotees. This is called His
causeless mercy. The devotee who has perceived this causeless
mercy of the Supreme Personality of Godhead by realization can
understand the master and the servant.
6.19.6
viñëu-patni mahä-mäye
mahäpuruña-lakñaëe
préyethä me mahä-bhäge
loka-mätar namo 'stu te
[After profusely offering obeisances unto Lord Viñëu, the devotee
should offer respectful obeisances unto mother Lakñmé, the goddess
of fortune, and pray as follows.] O wife of Lord Viñëu, O internal
energy of Lord Viñëu, you are as good as Lord Viñëu Himself, for you
have all of His qualities and opulences. O goddess of fortune, please
be kind to me. O mother of the entire world, I offer my respectful
obeisances unto you.
See purport, end: One cannot keep Lakñmé in one's home without
Lord Viñëu. To think that one can do so is very dangerous. To keep
Lakñmé, or the riches of the Lord, without the service of the Lord is
always dangerous, for then Lakñmé becomes the illusory energy.
With Lord Viñëu, however, Lakñmé is the spiritual energy.6.19.7
oà namo bhagavate mahä-puruñäya mahänubhäväya mahävibhüti-
pataye saha mahä-vibhütibhir balim upaharäméti; anenähar-ahar
mantreëa viñëor
"My Lord Viñëu, full in six opulences, You are the best of all enjoyers
and the most powerful. O husband of mother Lakñmé, I offer my
respectful obeisances unto You, who are accompanied by many
associates, such as Viçvaksena. I offer all the paraphernalia for
worshiping You." One should chant this mantra every day with great
attention while worshiping Lord Viñëu with all paraphernalia, such as
water for washing His feet, hands and mouth and water for His bath.
One must offer Him various presentations for His worship, such as
garments, a sacred thread, ornaments, scents, flowers, incense and
lamps.
6.19.8
oà namo bhagavate mahä-puruñäya mahävibhüti-pataye sväheti
Çukadeva Gosvämé continued: After worshiping the Lord with all the
paraphernalia mentioned above, one should chant the following
mantra while offering twelve oblations of ghee on the sacred fire: oà
namo bhagavate mahä-puruñäya mahävibhüti-pataye svähä.
6.19.9
If one desires all opulences, his duty is to daily worship Lord Viñëu
with His wife, Lakñmé. With great devotion one should worship Him
according to the above-mentioned process. Lord Viñëu and the
goddess of fortune are an immensely powerful combination. They are
the bestowers of all benedictions and the sources of all good fortune.
Therefore the duty of everyone is to worship Lakñmé-Näräyaëa.
See purport, beginning: Lakñmé-Näräyaëa-Lord Viñëu and mother
Lakñmé—are always situated in everyone's heart (éçvaraù sarva-
bhütänäà håd-deçe 'rjuna tiñöhati [Bg. 18.61]). However, because
nondevotees do not realize that Lord Viñëu stays with His eternal
consort, Lakñmé, within the hearts of all living entities, they are notendowed
with the opulence of Lord Viñëu.
6.19.10
One should offer obeisances unto the Lord with a mind humbled
through devotion. While offering daëòavats by falling on the ground
like a rod, one should chant the above mantra ten times. Then one
should chant the following prayer.
6.19.11
yuväà tu viçvasya vibhü
jagataù käraëaà param
iyaà hi prakåtiù sükñmä
mäyä-çaktir duratyayä
My Lord Viñëu and mother Lakñmé, goddess of fortune, you are the
proprietors of the entire creation. Indeed, you are the cause of the
creation. Mother Lakñmé is extremely difficult to understand because
she is so powerful that the jurisdiction of her power is difficult to
overcome. Mother Lakñmé is represented in the material world as the
external energy, but actually she is always the internal energy of the
Lord.
6.19.12
tasyä adhéçvaraù säkñät
tvam eva puruñaù paraù
tvaà sarva-yajïa ijyeyaà
kriyeyaà phala-bhug bhavän
My Lord, You are the master of energy, and therefore You are the
Supreme Person. You are sacrifice [yajïa] personified. Lakñmé, the
embodiment of spiritual activities, is the original form of worship
offered unto You, whereas You are the enjoyer of all sacrifices.
6.19.13
guëa-vyaktir iyaà devé
vyaïjako guëa-bhug bhavän
tvaà hi sarva-çaréry ätmäçréù çarérendriyäçayäù
näma-rüpe bhagavaté
pratyayas tvam apäçrayaù
Mother Lakñmé, who is here, is the reservoir of all spiritual qualities,
whereas You manifest and enjoy all these qualities. Indeed, You are
actually the enjoyer of everything. You live as the Supersoul of all
living entities, and the goddess of fortune is the form of their bodies,
senses and minds. She also has a holy name and form, whereas You
are the support of all such names and forms and the cause for their
manifestation.
See purport, end: Although some authoritative Vaiñëava disciplic
successions count the goddess of fortune among the ever-liberated
living entities (jévas) in Vaikuëöha, Çré Caitanya Mahäprabhu, in
accordance with the statement in the Viñëu Puräëa, has described
Lakñmé as being identical with the viñëu-tattva. The correct
conclusion is that the descriptions of Lakñmé as being different from
Viñëu are stated when an eternally liberated living entity is imbued
with the quality of Lakñmé; they do not pertain to mother Lakñmé, the
eternal consort of Lord Viñëu."

SPL 6.19
6.18.4 atyähäraù prayäsaç ca prajalpo niyamägrahaù jana-saìgaç ca laulyaà
ca ñaòbhir bhaktir vinaçyati [NoI 2]
A neophyte devotee should neither eat too much nor collect more money
than necessary. Eating too much or collecting too much is called atyähära.
For such atyähära one must endeavor very much. This is called prayäsa.
Superficially one may show himself to be very much faithful to the rules and
regulations, but at the same time not be fixed in the regulative principles.
This is called niyamägraha. By mixing with undesirable persons, or jana-
saìga, one becomes tainted with lust and greed and falls down from the path
of devotional service. SB 4.26.13
Collecting and eating more than necessary also causes prayäsa, or
unnecessary endeavor. By God's arrangement, anyone in any part of the
world can live very peacefully if he has some land and a milk cow. There is
no need for man to move from one place to another to earn a livelihood, for
one can produce food grains locally and get milk from cows. That can solve
all economic problems. Fortunately, man has been given higher intelligence
for the cultivation of Kåñëa consciousness, or the understanding of God,
one's relationship with Him, and the ultimate goal of life, love of God.
Unfortunately, socalled civilized man, not caring for God realization, utilizes
his intelligence to get more than necessary and simply eat to satisfy the
tongue. By God's arrangement there is sufficient scope for the production of
milk and grains for human beings all over the world, but instead of using his
higher intelligence to cultivate God consciousness, so-called intelligent men
misuse their intelligence to produce many unnecessary and unwanted things.
Thus factories, slaughterhouses, brothels and liquor shops are opened. If
people areadvised not to collect too many goods, eat too much or work
unnecessarily to possess artificial amenities, they think they are
being advised to return to a primitive way of life. Generally people do
not like to accept plain living and high thinking. That is their
unfortunate position. …
Unfortunately people accept religion for material prosperity because
of atyähära, or an excessive desire for such prosperity. True religion,
however, instructs people to be satisfied with the bare necessities of
life while cultivating Kåñëa consciousness. Even though we require
economic development, true religion allows it only for supplying the
bare necessities of material existence. Jévasya tattva jijïäsä: the real
purpose of life is to inquire about the Absolute Truth. If our endeavor
(prayäsa) is not to inquire about the Absolute Truth, we will simply
increase our endeavor to satisfy our artificial needs. A spiritual
aspirant should avoid mundane endeavor. NOI 2
6.19.5
Let us always remember that ISKCON is not just another movement.
It is Çréla Prabhupäda’s and Çréla Bhaktisiddhänta Sarasvaté
Öhäkura Prabhupäda’s movement for fulfilling Lord Caitanya’s inner
desire to save the world. As Çréla Prabhupäda writes in his
concluding words to his Caitanya-caritämåta commentary: “The
Kåñëa consciousness movement has been started to fulfill the desire
of Çréla Bhaktisiddhänta Sarasvaté Prabhupäda.” Because Çréla
Prabhupäda had cent percent faith in the words of his spiritual
master, he was uniquely successful in spreading Kåñëa
consciousness all over the world. If we have similar faith in Çréla
Prabhupäda’s words and try to follow the unequaled and
unsurpassed example he set of tirelessly working to propagate Çré
Caitanya Mahäprabhu’s saìkértana movement, we shall achieve all
success in our own spiritual endeavors and properly serve our
glorious founder-äcärya. VP Bhakti Vikas Swami
6.19.6Sétä is Lakñméjé, or the goddess of fortune, but she is never to be
enjoyed by any living being. She is meant for being worshiped by the
living being along with her husband, Çré Rämacandra. A materialistic
man like Rävaëa does not understand this great truth, but on the
contrary he wants to snatch Sétädevé from the custody of Räma and
thus incurs great miseries. The materialists, who are after opulence
and material prosperity, may take lessons from the Rämäyaëa that
the policy of exploiting the nature of the Lord without acknowledging
the supremacy of the Supreme Lord is the policy of Rävaëa. Rävaëa
was very advanced materially, so much so that he turned his
kingdom, Laìkä, into pure gold, or full material wealth. But because he
did not recognize the supremacy of Lord Rämacandra and defied Him
by stealing His wife, Sétä, Rävaëa was killed, and all his opulence and
power were destroyed. SB 2.7.23
It is not that Rädhäräëé is separate from Kåñëa. Rädhäräëé is also
Kåñëa, for there is no difference between the energy and the
energetic. Without energy, there is no meaning to the energetic, and
without the energetic, there is no energy. Similarly, without Rädhä
there is no meaning to Kåñëa, and without Kåñëa there is no meaning
to Rädhä. Because of this, the Vaiñëava philosophy first of all pays
obeisances to and worships the internal pleasure potency of the
Supreme Lord. Thus the Lord and His potency are always referred to
as Rädhä-Kåñëa. Similarly, those who worship Näräyaëa first of all
utter the name of Lakñmé, as Lakñmé-Näräyaëa. Similarly, those who
worship Lord Räma first of all utter the name of Sétä. In any case—
Sétä-Räma, Rädhä-Kåñëa, Lakñmé-Näräyaëa—the potency always
comes first. Cc Adi Introduction
Therefore we worship Kåñëa not alone—Kåñëa with Rädhäräëé. You
have seen the picture. Kåñëa is standing with Rädhäräëé. So that is
full realization of the Absolute Truth. Without energy, simply energetic
Kåñëa, that is not full realization. So all the Vaiñëavas, they worship
the Absolute Truth Personality of Godhead, with the energy. Just like
there are many devotees, Sétä-Räma. They worship mother Sétä andRäma.
There are other Vaiñëavas who worship Lakñmé-Näräyaëa.
Lakñmé, the goddess of fortune, and Näräyaëa. In this way, we
Gauòéya-Vaiñëavas, we worship Rädhä and Kåñëa. SPL BG 4.11 GEN
74
6.19.13
The great sages said: The male is a plenary expansion of the power
of Lord Viñëu, who maintains the entire universe, and the female is a
plenary expansion of the goddess of fortune, who is never separated
from the Lord.
PURPORT
The significance of the goddess of fortune's never being separated
from the Lord is clearly mentioned herein. People in the material
world are very fond of the goddess of fortune, and they want her
favor in the form of riches. They should know, however, that the
goddess of fortune is inseparable from Lord Viñëu. Materialists
should understand that the goddess of fortune should be worshiped
along with Lord Viñëu and should not be regarded separately.
Materialists seeking the favor of the goddess of fortune must
worship Lord Viñëu and Lakñmé together to maintain material
opulence. If a materialist follows the policy of Rävaëa, who wanted to
separate Sétä from Lord Rämacandra, the process of separation will
vanquish him. Those who are very rich and have taken favor of the
goddess of fortune in this world must engage their money in the
service of the Lord. In this way they can continue in their opulent
position without disturbance. SB 4.15.3
In the form of King Påthu, the Supreme Personality of Godhead has
appeared through a part of His potency to protect the people of the
world. The goddess of fortune is the constant companion of the Lord,
and therefore she has incarnated partially as Arci to become King
Påthu's queen.
PURPORT
In Bhagavad-gétä the Lord says that whenever one sees an
extraordinary power, he should conclude that a specific partialrepresentation
of the Supreme Personality of Godhead is present.
There are innumerable such personalities, but not all of them are
direct viñëu-tattva plenary expansions of the Lord. Many living
entities are classified among the çakti-tattvas. Such incarnations,
empowered for specific purposes, are known as çaktyäveça-
avatäras. King Påthu was such a çaktyäveça-avatära of the Lord.
Similarly, Arci, King Påthu's wife, was a çaktyäveça-avatära of the
goddess of fortune. SB 4.15.6
anapäyiné bhagavaté
çåéù säkñäd ätmano hareù
viñvakñenas tantra-mürtir
viditaù pärñadädhipaù
nandädayo 'ñöau dväù-sthäç ca
te 'ëimädyä harer guëäù
The goddess of fortune, Çré, who never leaves the Lord's side,
appears with Him in this world as the representation of His internal
potency. Viñvaksena, the chief among His personal associates, is
known to be the personification of the Païcarätra and other tantras.
And the Lord's eight doorkeepers, headed by Nanda, are His mystic
perfections, beginning with aëimä.
PURPORT
According to Çréla Jéva Gosvämé, the goddess of fortune is the
original source of all material opulence. Material nature is directly
controlled by the Lord's inferior energy, Mahä-mäyä, whereas the
goddess of fortune is His internal, superior energy. Still, the opulence
of the Lord's inferior nature has its source in the supreme spiritual
opulence of the goddess of fortune. As stated in Çré Hayaçérña
Païcarätra:
paramätmä harir devas
tac-chaktiù çrér ihoditä
çrér devé prakåtiù proktä
keçavaù puruñaù småtaù
na viñëunä vinä devé
na hariù padmajäà vinä"The Supreme Soul is Lord Hari, and His potency is
known in this world as Çré. Goddess Çré is known as prakåti, and the
Supreme Lord Keçava is known as the puruña. The divine goddess is never
present without Him, nor does He ever appear without her." Also, Çré Viñëu
Puräëa (1.8.15) states: nityaiva sä jagan-mätä viñëoù çrér anapäyiné yathä
sarva-gato viñëus
tathaiveyaà dvijottamäù "She is the eternal mother of the universe, the
goddess of fortune of Lord Viñëu, and she is never separated from Him. In
the same way that Lord Viñëu is present everywhere, so is she, O best of
brähmaëas." …The pure spiritual status of the goddess of fortune is
described in the Skanda Puräëa: aparaà tv akñaraà yä sä prakåtir jaòa-rüpikä
çréù parä prakåtiù proktä cetanä viñëu-saàçrayä taà akñaraà paraà prähuù
parataù param akñaram harir eväkhila-guëo 'py
akñara-trayam éritam "The inferior infallible entity is that nature who
manifests as the material world. The goddess of fortune, on the other hand,
is known as the superior nature. She is pure consciousness and is under the
direct shelter of Lord Viñëu. While she is said to be the superior infallible
entity, that infallible entity who is greater than the greatest is Lord Hari
Himself, the original possessor of all transcendental qualities. In this way,
three distinct infallible entities are described." Thus, although the inferior
energy of the Lord is infallible in her function, her power to manifest
temporary illusory opulences exists by the grace of the internal energy, the
goddess of fortune, who is the personal consort of the Supreme Lord. SB
12.11.20

6.19.14
yathä yuväà tri-lokasya
varadau parameñöhinau
tathä ma uttamaçloka
santu satyä mahäçiñaù
You are both the supreme rulers and benedictors of the three worlds.
Therefore, my Lord, Uttamaçloka, may my ambitions be fulfilled by
Your grace.
6.19.15
Çré Çukadeva Gosvämé continued: Thus one should worship Lord
Viñëu, who is known as Çréniväsa, along with mother Lakñmé, the
goddess of fortune, by offering prayers according to the process
mentioned above. After removing all the paraphernalia of worship,one
should offer them water to wash their hands and mouths, and
then one should worship them again.
6.19.16
Thereafter, with devotion and humility, one should offer prayers to the
Lord and mother Lakñmé. Then one should smell the remnants of the
food offered and then again worship the Lord and Lakñméjé.
6.19.17
Accepting her husband as the representative of the Supreme Person,
a wife should worship him with unalloyed devotion by offering him
prasäda. The husband, being very pleased with his wife, should
engage himself in the affairs of his family.
6.19.18
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.
6.19.19-20
One should accept this viñëu-vrata, which is a vow in devotional
service, and should not deviate from its execution to engage in
anything else. By offering the remnants of prasäda, flower garlands,
sandalwood pulp and ornaments, one should daily worship the
brähmaëas and worship women who peacefully live with their
husbands and children. Every day the wife must continue following
the regulative principles to worship Lord Viñëu with great devotion.
Thereafter, Lord Viñëu should be laid in His bed, and then one should
take prasäda. In this way, husband and wife will be purified and will
have all their desires fulfilled.
BJD-- The center of the relationship of husband and wife is K’s
pleasure - this is how to have peaceful family life. In
materialisticconsciousness everyone is fighting to be in the center.
6.19.21
The chaste wife must perform such devotional service continuously
for one year. After one year passes, she should fast on the full-moon
day in the month of Kärttika [October-November].
6.19.22
On the morning of the next day, one should wash oneself, and after
worshiping Lord Kåñëa as before, one should cook as one cooks for
festivals as stated in the Gåhya-sütras. Sweet rice should be cooked
with ghee, and with this preparation the husband should offer
oblations to the fire twelve times.
6.19.23
Thereafter, he should satisfy the brähmaëas. When the satisfied
brähmaëas bestow their blessings, he should devotedly offer them
respectful obeisances with his head, and with their permission he
should take prasäda.
6.19.24
Before taking his meal, the husband must first seat the äcärya
comfortably, and, along with his relatives and friends, should control
his speech and offer prasäda to the guru. Then the wife should eat
the remnants of the oblation of sweet rice cooked with ghee. Eating
the remnants insures a learned, devoted son and all good fortune.
6.19.25
If this vow or ritualistic ceremony is observed according to the
description of çästra, even in this life a man will be able to achieve all
the benedictions he desires from the Lord. A wife who performs this
ritualistic ceremony will surely receive good fortune, opulence, sons,
a long-living husband, a good reputation and a good home.See purport, end:
Thus by performing this particular type of vrata, a man and a woman in
Kåñëa consciousness will be happy in this material world, and because of
being Kåñëa conscious they will be promoted to the spiritual world.
6.19.26-28 If an unmarried girl observes this vrata, she will be able to get a
very
good husband. If a woman who is avérä—who has no husband or son —
executes this ritualistic ceremony, she can be promoted to the spiritual
world. A woman whose children have died after birth can get a child with a
long duration of life and also become very fortunate in possessing wealth. If
a woman is unfortunate she will become fortunate, and if ugly she will
become beautiful. By observing this vrata, a diseased man can gain relief
from his disease and have an able body with which to work. If one recites
this narration while offering oblations to the pitäs and demigods, especially
during the çräddha ceremony, the demigods and inhabitants of Pitåloka will
be extremely pleased with him and bestow upon him the fulfillment of all
desires. After one performs this ritualistic ceremony, Lord Viñëu and His
wife, mother Lakñmé, the goddess of fortune, are very pleased with him. O
King Parékñit, now I have completely described how Diti performed this
ceremony and had good children—the Maruts—and a happy life. I have
tried to explain this to you as elaborately as possible.
BJD-- Talks about how it has taken 4 yrs to get to the end of the 6th canto
from the beginning of the first canto. Reads the prayer that we sing at the
beginning of BV classes.