"Deity Worship--Not Idol Worship"

Srimad-Bhagavatam 1.7.47-48
Vrndavana, October 5, 1976

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Pradyumna: "He (Dronacarya) is certainly still existing, being represented by his son. His wife Krpi did not undergo a sati with him because she had a son. O most fortunate one who knows the principles of religion, it is not good for you to cause grief to glorious family members who are always respectable and worshipful."

Prabhupada:

sa esa bhagavan dronah
praja-rupena vartate
tasyatmano 'rdham patny aste
nanvagad virasuh krpi

tad dharmajna maha-bhaga
bhavadbhir gauravam kulam
vrjinam narhati praptum
pujyam vandyam abhiksnasah

So, in continuation of the Pandavas' position in relationship with Dronacarya, the guru, so many things are being explained by Draupadi. So she is not ordinary woman. She knows everything of the religious principles, and therefore she is teaching the assembly of respectable, learned persons how the spiritual master should be respected. Drona is also, I mean to say, qualified as bhagavan. Bhagavan Drona. Anyone who is extraordinarily powerful, he is addressed sometimes as bhagavan. Narada Muni is also sometimes addressed as bhagavan. Lord Siva is also sometimes addressed as bhagavan. We have explained the different features of bhagavan many times. Aisvaryasya samagrasya viryasya yasasah sriyah. So the Supreme Bhagavan is Krsna. Nanyat paratara... Mattah parataram nanyat [Bg. 7.7]. There may be so many bhagavans, but the absolute bhagavan is Krsna. Aisvaryasya samagrasya viryasya. Not samagra, but the Supreme Personality, He is samagra. The others, they have got to certain extent the qualities of bhagavan. In that sense they can be addressed as bhagavan. But they are not samagra. Samagra is, samagra means the complete. That is only attributed to Krsna. Nobody else.

Sa esa bhagavan dronah praja-rupena vartate. Praja means offspring, son, daughter also. Prajayate. One who is born of the father. Without father, there is no possibility, son or daughter. Therefore prajayate. One who gives birth. And the praja... Praja is the product of the body of the father. A son or daughter, they may be different persons, but they belong to the body of the father. Yatha yoni yatha bijam. Father is the bijam. Just like bijam, the seed. The seed is the tree later on. Similarly, the bijam, the seed, is put by the father in the womb of the mother, and as the seed implanted in the earth and taken care of with watering, sprinkling, it grows to a big tree, similarly, the seed is sown in the womb of the mother, and the mother takes care of the seed, and it comes to a big body later on and comes out. This is the process of birth. So in one sense, between the seed and the tree there is no difference. Similarly, the seed of the father and the father, there is no difference. Here it is, praja-rupena vartate.

So according to Vedic culture, if one woman has got son, she is not considered to be widow. Widow means one who hasn't got husband or husband is dead. So if the husband's representative is there, so, strictly speaking, she is not widow. So praja-rupena vartate. Again the wife is considered ardhangini. I think in English also it is said, "better half." Wife is considered half the body. The left hand side half... Perhaps you have seen the picture that Krsna and Radharani, one body. The left-hand side is Radharani, right-hand side is Krsna. Srila Jiva Gosvami has explained this, radha krsna-pranaya-vikrtir hladini-saktir asmad ekatmanav api [Cc. Adi 1.5]. Radha and Krsna, They are one, but for pastimes they have become two. Ekatmanav api bhuvi pura deha-bhedam gatau tau. Again Radha-Krsna united, caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam. So these things are there. So wife is considered better half. Ardhangini. So the ardhangini is there, and the son is there. In so many ways they are convincing that "Do not think that Dronacarya is dead and gone." He's (She's) convincing this point. "Dronacarya is still existing. So killing the son of Dronacarya means killing Dronacarya. So do not do this." He's (She's) putting so many arguments.

Then, tad dharmajna maha-bhaga bhavadbhir gauravam kulam. One should act in such a way that it should be glorified in the family. The family consideration is very important in Vedic culture. A family does not mean that only a husband, wife, or a few children. No. Family means the generation. That is Vedic conception. So if something is wrong done by any member of the family, that becomes a scar to the whole family. So she is, from family-wise, she is warning that "Do not do anything which will be a discredit to the whole Pandava family." Vrjinam narhati praptum pujyam vandyam abhiksnasah. So the guru and the guru's family, they do not require to be chastised or punished. It has been misused in so many ways. In Bengal... Just like they say nityananda-vamsa. Coming from Nityananda. So Nityananda had one son, Virabhadra. But Virabhadra did not marry. So there is no dynasty by semina. By nityananda-vamsa means by disciplic succession. So sometimes extra advantage was taken as nityananda-vamsa. But people have got respect for such thing, dynasty. So not only it is now, from time immemorial, guru, guru's dynasty... Even in Mohammedan religion there is such sentiment, Mohammed and his dynasty, Hussain, they are taken very respectfully. So considering all points, the guru's respect must be maintained. This is the sum and substance of the instruction. But there is other opposite instruction also.

If the guru is not in his proper way according to sastra... Guru means he must be abiding by the rules and regulation of the sastra. Sadhu-guru-sastra. Sadhu means one who is obeying the rules and regulation of sastra. Sastra must be the medium. Without sastra nothing is acceptable. That is spoken by Krsna. Tasmad sastra-vidhanoktah. Yah sastra-vidhim utsrjya vartate kama-karatah. So nobody can transgress the rules and regulation of sastra, and what to speak of a guru. Guru is acarya. Acinoti yah sastrani. One who knows the rules and regulation of the sastra and he teaches his disciple according to the sastra, he is called acarya. So acaryam mam vijaniyan navamanyeta karhicit [SB 11.17.27]. Acarya should be respected, as Krsna says, as good as Krsna. Visvanatha Cakravarti Thakura also said, saksad-dharitvena samasta-sastrair uktas tatha bhavyata eva sadbhih **. Acarya, guru, is as good as God. Saksad-dharitvena. Acarya should be respected as Krsna. Therefore acaryam mam vijaniyan navamanyeta karhicit [SB 11.17.27]. If somebody foolishly thinks that "They are worshiping a man. He's like me, and he has taken the seat, and he's taking worship, respect, from disciples." Sometimes they question like that. But they do not know that how acarya should be respected. Acarya should be respected saksad-dharitvena, just like God. It is not exaggeration. It is according to the sastra. And acarya also accepts all these respectful obeisances to carry to the Supreme Personality of Godhead. This is the process. As we receive knowledge from the acarya, similarly, our activities, the result of activities, is carried by the acarya to the Supreme Personality of Godhead. Acarya does not accept anything on his own account. Acarya accepts everything on Krsna's account. That is the principle. And because he is representative of Krsna, he is dealing on behalf of Krsna.

We have got in practical experience. Formerly, in British government, there was viceroy. Vice means in place of and roy means royal king. Viceroy. So this viceroy was respected as the king, as the emperor. That is the process. When he's no longer a viceroy, then he's not respected. But so long he is acting as viceroy... And the rule was that whatever presentation was given to the viceroy he did not accept it personally. It was kept in the state. So these are the process. So guru, acarya, being representative of the Supreme Personality of Godhead, he should be worshiped. Navamanyeta... Na martya-buddhyasuyeta. Never think of envying. As soon as we become envious of the acarya, there is falldown, immediately. Yasyaprasadan na gatih kuto 'pi. Yasya prasadad bhagavat-prasadah **. This is the teaching of Visvanatha Cakravarti Thakura. He's also acarya. Acarya-parampara.

So, navamanyeta karhicit martya-buddhya. Acarya should not be considered as ordinary human being. Vaisnave jati-buddhir gurusu nara-matih, arcye visnau sila-dhir gurusu nara-matih. These are the injunction. Naraki. Everyone knows that here is vigraha, Gaura-Nitai vigraha, Krsna-Balarama vigraha, Radha-Krsna vigraha. Everyone knows that it was, these vigrahas were ordered from Jaipur and it is now installed. But why people are coming in thousands to see the vigraha? They do not know that it is made of stone? Everyone knows. Maybe one or two may be coming, sentiment. In every temple... Just like Jagannatha Puri everyone knows that Jagannatha is made of wood. Then why lakhs of people are going there to see? Similarly, Balaji. Everyone knows He's made of stone. But thousands of people are going to see. So this is the system. This is not artificial. This is the system. One... As the vigraha... Vigraha means the form of the Lord. There are eight kinds of the forms of the Lord. They are made of stone, they are made of wood, they are made of jewels, and sometimes they are made of painting, and metal. So many. There are eight. All these vigrahas are to be worshiped. That is mentioned in the sastras. Painting also. If there is painting or even if you think of the form of the Lord within the mind, that is also vigraha. Just like dhyanavasthita-tad-gatena manasa pasyanti yam yoginah [SB 12.13.1]. The yogis, they think of Visnu form within the core of the heart. That is also vigraha. Don't think that is imagination. That is also vigraha. So there are eight kinds of vigrahas, and each and every one of them are as good as the other. Similarly, vigraha of guru is also... Saksad-dharitvena samasta-sastraih. This is the injunction of the sastra. And... "May be in the sastra, but it is not carried." No, it is carried. Saksad-dharitvena samasta-sastrair uktah **, it is said, tatha bhavyata eva sadbhih. Those who are aware of the sastras...

Just like we have installed the Deity according to sastra. There is nothing imaginary. It is not idol worship. Idol worship is different. Just like in the Western countries they put an idol on the street, on the park, as the resting place of the crows and passing stool on the head. That is idol worship. The so-called statues are installed and without any protection... No. Our worship is not idol worship. This is Deity worship. We construct temple and spend lakhs of rupees to install the Deity. It is not idol worship. Idol worship is different. Therefore it is warned, arcye visnau sila-dhih. If somebody thinks that the vigraha is idol worship... There are so many rascals, they think like that. They are... "Why you are worshiping in the temple?" Amongst the Indians also, the Arya-samajis, they protest against temple worship. But who cares for them? Here in Vrndavana, there is Arya-samaji temple. Nobody goes there. But this is a new temple recently started, and thousands of people are coming. Why? All of them are fools and rascals? This is exactly according to the sastra.

And the argument that God is everywhere, why you should go to the temple? And what is this nonsense? If God is everywhere, why not in the temple? But this is their argument, nonsense argument. God is everywhere, but not in the temple. This is their argument. So we do not care. Nobody cares. So many agitators came and gone, but the Vedic process will go on. Let the dogs bark, the caravan will pass. There is no difficulty. So on the whole, this is Vedic civilization, that the vigraha of the Supreme Personality of Godhead accepted as He is present. We should take it that Krsna... Actually, this is the fact. As you have read in the Caitanya-caritamrta, there was the Saksi-Gopala history, and the two brahmanas, they promised before the Deity, and later on there was misunderstanding, and the Deity from Vrndavana went to bear witness in Orissa more than thousands of miles away. And that Saksi-Gopala, witness Gopala -- Saksi means witness -- is still being worshiped in Jagannatha Puri, near. There is a station, Saksi-Gopala.

So as the Deity of the Lord, vigraha, should not be considered as made of stone, wood, similarly, guru also should not be accepted as ordinary human being. He should be given all respect as we give to the Supreme Personality of Godhead. That is being explained by even one woman. That is Vedic culture. Draupadi is explaining the importance, and she has said, sa esa bhagavan dronah. She's quite right when she's accepting Drona as bhagavan. Sa esa bhagavan dronah praja-rupena vartate. And he is present by his praja. So these things should be taken very seriously instruction. Therefore srimad-bhagavatam amalam puranam. This is pramana. Pramani-grantha. Pramani-grantha means sabda-pramana. Sabda-pramana, anumana pramana, and anumana... Just like a sound is going on. One who knows, that's all right. But we can... Hypothesis. We can think that some machine is running on. We may not know what is that machine. So this is anumana. I'm not seeing the machine, what kind of machine is running, but I can think of, imagine that it may be some machine is running on. That is also another pramana. Hypothesis, inductive, deductive. They are also... Analogy. There are so many processes. So here, Krsna and guru, they should be accepted on the same level. Therefore Draupadi has addressed Dronacarya as bhagavan. Saksad-dharitvena samasta-sastrair uktas tatha bhavyata eva sadbhih **. It is accepted. We should also accept. Thank you very much. (end)

>>> Ref. VedaBase => Srimad-Bhagavatam 1.7.45-46 -- Vrndavana, October 5, 1976

"To Serve Vaisnava Is More..."

Srimad-Bhagavatam 1.7.45-46
Vrndavana, October 4, 1976

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Pradyumna: "It was by Dronacarya's mercy that you learned the military art of throwing arrows and the confidential art of controlling weapons."

Prabhupada:

sarahasyo dhanur-vedah
savisargopasamyamah
astra-gramas ca bhavata
siksito yad-anugrahat

This is also another Vedic civilization, that if you are benefited by somebody, you should always remain obliged to him. Siksito yad-anugrahat. There is one Bengali proverb, guru-mara-vidya. "Guru, you learn from him first of all, then kill him. Don't care for guru." This is demonic. By the grace of guru you learn something. Then when you learn something, then you become greater than him, don't care for guru. This is demonic. Even if you have learned something, you must feel always obliged, atah padarsayat(?).

So this is Vedic civilization. Draupadi advising Arjuna that "You have learned. Feel always obliged," atah padarsayat. So this is Vedic... "This military art, by his grace, by guru's grace, now you are expert in the science of military art. And suppose his son has committed some sinful activity. You cannot punish him, retaliate, so that guru's family will be aggrieved." This is Vedic culture. Not only he is personally, but in his absence, his wife, his family, you should consider them. So there is nothing about... What is the purport? Read.

Pradyumna: "Dhanur-veda or military science, was taught by Dronacarya with all its confidential secrets of throwing and controlling by Vedic hymns. Gross military science is dependent on material weapons, but finer than that is the art of throwing arrows saturated with Vedic hymns, which act more effectively than gross material weapons like machine guns or atomic bombs. The control is by Vedic mantras, or the transcendental science of sound. It is said in the Ramayana that Maharaja Dasaratha, the father of Lord Sri Rama, used to control arrows by sound only. He could pierce his target with his arrow by hearing the sound only, without seeing the object. So this is a finer military science than that of the gross material military weapons..."

Prabhupada: It is called sabda-vedi. He who... Just like I cannot see where is the bird. He's chirping. But sabda-vedi, I can throw wherever the bird is, it will go and kill. That is called sabda-vedi. Maharaja Dasaratha used it. Therefore he was cursed that he would die being aggrieved when Ramacandra will be banished. Go on.

Pradyumna: "So this is a finer military science than that of the gross military military weapons used nowadays. Arjuna was taught all this, and therefore Draupadi wished that Arjuna feel obliged to Acarya Drona for all these benefits. And in the absence of Dronacarya, his son was the representative. That was the opinion of the good lady Draupadi. It may be argued why Dronacarya, a rigid brahmana, should be a teacher in military science. But the reply is that a brahmana should become a teacher, regardless of what his department of knowledge is. A learned brahmana should become a teacher, a priest and a recipient of charity. A bona fide brahmana is authorized to accept such professions."

Prabhupada: So there is nothing especial to be explained. The only important part of this verse is, that don't learn guru-mara-vidya. Even if you become more learned that your guru, you should not exhibit it before your guru. You should always remain a fool number one. Just like Caitanya Mahaprabhu showed Himself by His example. Guru more murkha dekhi 'karila sasana. Caitanya Mahaprabhu was not murkha, but He has taught us that before guru, we shall always remain a murkha. That is advancement. Not that "I know more than guru. I don't care for guru. Now give me blessing that I can find out some better guru." This nonsense, if you don't find... If your guru is not perfect, then why you are asking blessing to find out another?

So anyway, this guru-mara-vidya should be avoided. That is the instruction in this verse we can get, and that is the Vedic way. It is not that Draupadi is speaking, but Caitanya Mahaprabhu is also speaking... Caitanya Mahaprabhu was very strict on this point. As soon Vallabhacarya spoke that "I have written a better comment than Sridhara Svami," immediately Caitanya Mahaprabhu become offended. He said, "Oh, you have become more than Sridhara Svami? You don't care for Svami?" So he remarked immediately, svami yei jana na mane vesyara bhitare. That is the system. You cannot overrule acarya. Acarya... Acaryopasanam. Acarya should be always worshiped. Even if you, by ABCD, you have become more learned than the acarya... That is not possible, but if you foolishly think like that, still, you should not exhibit your foolishness, that you know more than the acarya. That is Caitanya Mahaprabhu's... By His life example, He has taught us that the more we remain ignorant, foolish before the acarya, or before the guru, that is more we advance. Real success is how one is faithful to his guru. That is real success. Yasya deve para bhaktir yatha deve tatha gurau. It is not by education or grammatical knowledge you can learn anything. No. It is by the grace of the Supreme Personality of Godhead. And that grace comes down through the grace of guru. That grace also does not come directly. We should not be neglecting this point.

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
[SU 6.23]

Things become revealed by devotion, not by so-called education. No. Ciram vicinvan. Na canya eko 'pi ciram vicinvan, prasada-lesanugrhita eva hi. By little prasada, satisfaction... In many places these things are stated. Yat karunya-kataksa-vaibhavavatam gauram eva stumah. Karunya-kataksa. Not complete karunya, but kataksa, simply little glancing, he becomes so great, kaivalyam narakayate tridasa-pur akasa...

Therefore Visvanatha Cakravarti Thakura says, yasya prasadad bhagavat-prasadah **. Not that bhagavat-prasada is achieved by education and grammar. No. Yasya prasadad bhagavat-prasadah **. By the mercy of guru one can achieve. That is just like a common word, "If you love me, love my dog." So you cannot approach Krsna without loving His dog, His servant. Satam prasangat. A person who is trying to distribute the message of Krsna, he is very, very dear dog of Krsna. Na ca tasman manusyesu kascin me priya-krttamah [Bg. 18.69]. He is very... It doesn't matter how far he is advanced in education, how far he has learned grammar. These are not the things. The things is how far he is working to carry out the mission of Krsna. Then one has to receive Krsna's mercy through the bona fide servant. Krsna cannot be bluffed by so-called education and grammar. Krsna is not so... Bhaktya mam abhijanati [Bg. 18.55]. He never says "By grammar or by education one can understand." Never says. Bhaktya mam abhijanati yavan yas casmi tattvatah. We should be educated, we should be very careful, but real thing is bhakti. Anyabhi... Bhajate mam ananya-bhak, sadhur eva sa mantavyah [Bg. 9.30]. Api cet su-duracarah. Many places it is said. Tad-vag-visargo janatagha-viplavo yasmin prati-slokam abaddhavaty api[ SB 1.5.11]. Even a bhakta writes something which is not very grammatically, rhetorically correct... Tad-vag-visargo janatagha-viplavah, namany anantasya yaso 'nkitani yat. But because he has tried to broadcast the glories of the Lord, even not in perfect language, that is his qualification.

tad-vag-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
namany anantasya yaso 'nkitani yat
srnvanti gayanti grnanti sadhavah
[ SB 1.5.11]

The sadhus, they are not interested about rhetorical or grammatical adjustment. The sadhu wants to see who has spoken. If he's a Vaisnava, then his word will be accepted. Caitanya Mahaprabhu strictly prohibits that is one is not a Vaisnava, don't hear from him. Avaisnava-mukhodgirnam putam hari-kathamrtam, sravanam naiva kartavyam. "But he's such a learned man," or "He's writes so nicely, correctly." But because he's not Vaisnava, one should not hear from him. "Why? It is so nicely written." No. Sarpocchistam yatha payah. Milk is very good food, everyone knows. But as soon as it is touched by the lips of a serpent, it is poison immediately. Therefore it is forbidden. And one who has no knowledge how to respect guru, how he can become Vaisnava? Chadiya vaisnava-seva nistara payeche keba, Narottama dasa Thakura says. If you don't become a faithful servant of Vaisnava, there is no possibility of your liberation. Chadiya vaisnava-seva nistara payecha keba. Tandera carana-sevi-bhakta-sane vasa, janame janame haya ei abhilasa. This is Narottama dasa Thakura's... Our determination should be to serve the previous guru and acarya. Evam parampara-praptam. That is our determination. Tandera carana-sevi. Our service... Not directly Krsna. Because to serve Vaisnava is more than serving Krsna directly. Mad-bhakta-pujabhyadhika [SB 11.19.21]. Krsna likes that. He doesn't accept anyone's service directly. That is a gross mistake. Therefore Narottama dasa Thakura is teaching us... [break] ...trying to become one with Krsna or one with the gopis. These are all Mayavada philosophy. Tandera carana-sevi. You have to serve the servant of Krsna, tad bhrtya dasa-dasa-dasanudasah. That is the way. Not directly.

So here Draupadi is reminding that, yad-anugrahat siksito bhavata: "You are neglecting his, satisfying him. Do you think if you kill his son he'll be satisfied? Maybe his son is a criminal from all points of view; still, ultimately, if you kill his son he'll be aggrieved. That is natural. That is natural." There was... In Allahabad, it is our practical experience. Two brothers, all of a sudden, they became angry. They fought one another. One brother was killed. The anger is so dangerous. So naturally, in the court he was ordered to be hanged. Then the father appealed to the court that "My one son is already killed, and the other remaining son, if he is also killed, then what will be my condition?" So court considered this proposal, and the boy was ordered to be killed, he was saved. Yes. So this consideration is there even in ordinary way. And actually, these sons were rogues. They fought, one is killed, another is going to be killed. But this old man will be finished. The court considered it, and he was saved. He was not hanged. He was given some long duration of imprisonment. That we have seen. The same thing, the affection is everywhere. So Draupadi is giving the best instruction, that "By the mercy of Dronacarya you have learned this art, and now this art you are going to use for killing his son? What is this logic?" Very good argument.

A similar argument was given by Duryodhana to Dronacarya. Dronacarya and this Draupadi's father, they became inimical. So he got a son, Uttara. No? Anyway, that son was meant for killing Dronacarya. And at the same time, that son was a student of Dronacarya in the art of military science. So Duryodhana reminded Dronacarya that "This son, Virata, Virata Maharaja's son, He is meant for killing you, and you have foolishly taught him the military science. Now he's using the military science to kill you." So there are so many instances like that. Sometimes this art, guru-mara-vidya, is done by rascals and fools. That should not be done. That is instruction from every practical point of view.

Thank you very much. Hare Krsna. (end)

>>> Ref. VedaBase => Srimad-Bhagavatam 1.7.44 -- Vrndavana, October 4, 1976

"Husband, Wife And Happy Home"

Srimad-Bhagavatam 1.7.44
Vrndavana, October 3, 1976

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Pradyumna: "She could not tolerate Asvatthama's being bound by ropes, and being a devoted lady, she said: ‘Release him, for he is a brahmana, our spiritual master.' "

Prabhupada:

uvaca casahanty asya
bandhananayanam sati
mucyatam mucyatam esa
brahmano nitaram guruh

So Draupadi, in the previous verse it has been described, vama-svabhava krpaya nanama ca. Vama-svabhava. Vama, woman. Women, they are very soft-hearted, vama-svabhava. So although Asvatthama killed her sons very mercilessly, and he was arrested and Krsna ordered him to be killed, and Arjuna was just preparing to punish him, but vama-svabhava, woman, being very soft-hearted, without any consideration, she immediately offered her respect, nanama. Not only she offered her respect to Asvatthama being the son of a brahmana, especially of Dronacarya, their teacher... So she immediately ordered Arjuna, mucyatam mucyatam: "Release him immediately. You have arrested a brahmana." Mucyatam mucyatam esa brahmano nitaram guruh. "Brahmana is always our guru. Although he has killed my sons, still, he stands to be my guru, your guru."

So this is Vedic culture, that they know how to offer respect to the proper persons. But Arjuna, he also decided that although Krsna ordered him to kill Asvatthama, he's guru's son, although he's not brahmana; he's brahma-bandhu. He has been described as brahma-bandhu, not brahmana. But Draupadi, being woman, vama-svabhava, very soft-hearted, she did not consider whether he's actually a brahmana. The son of a brahmana, that much she knew. This is the difference, how to calculate whether one is brahmana or not brahmana. Brahmana and brahma-bandhu, these two words are there. Just like if you are the son of a high court judge, you can be called, you have got the right, that "son of a high court judge." That is all right. But you cannot claim to become the high court judge. That is not possible. Unless you are qualified, unless you are actually acting as high court judge, you cannot be called a high court judge. Simply by becoming the son of a high court judge you cannot become the high court judge. Similarly, simply by becoming the son of a brahmana, you cannot become a brahmana. A woman, vama-svabhava, she can accept that "Because he's the son of a brahmana, he's brahmana." Therefore this word is used, vama-svabhava. Because woman are considered less intelligent. In the Bhagavad-gita... Their heart is very soft. Just like children, their heart is very soft. But their intelligence is not very sharp. That is the difference. Striyah sudras tatha vaisyah. Krsna says, striyah sudras tatha... They have been put in one group: woman, vaisya and sudra. Because they are not very intelligent. They can be molded by another intelligent man to the proper channel. Therefore they require guidance. They require guidance.

This morning I was reading about Sita-devi's being kidnapped by Ravana. Now, because there was not Ramacandra present and Laksmana was also not present, she was unguarded and Ravana took the opportunity to kidnap her. So even Sita-devi, she is goddess of fortune, she is the spiritual potency of Lord Ramacandra, she is not ordinary woman, but showing us the example that even Sita-devi... Sita-devi is the original potency. Of course, Ravana could not kidnap Sita-devi as she is. That is not possible. This is described in another Purana, that when Ravana came to kidnap Sita, Sita-devi disappeared from there and she kept a maya form, false form, and Ravana kidnapped her. This is stated in very authoritative scripture. When Sri Caitanya Mahaprabhu was traveling in South India, a brahmana invited Him. So Caitanya Mahaprabhu at noontime went there, but He saw the brahmana has not cooked anything. There was nothing prepared. And he was crying and reading Ramayana. So Caitanya Mahaprabhu inquired, "Brahmana, why you are in such a depressed condition, you are crying?" "Sir, I am so..." He was in the ecstasy of Hanuman. "Sir, I am so unfortunate that Sita-devi has been taken by Ravana and I could not rescue her still." In this way he was puzzled. So he did not cook anything. Then Caitanya Mahaprabhu pacified him. Then he cooked. He could understand that "I invited..." It was done. Then, when he was returning, I forget the name of the Purana... Kurma Purana. He got evidences that Sita-devi, when she was supposed to be kidnapped by Ravana, her a false form was kidnapped, and when Sita-devi was tested, putting her into the fire, she entered into the fire and the maya Sita was burned and the original Sita came out. So it was not possible for Ravana to touch even the lotus feet of mother Sita. But apparently it is externally manifested that Sita was taken away just to teach us that even Sita-devi...

Sita-devi is the origin of all potencies of the Supreme Personality of Godhead. Cit-sakti. Parasya saktir vividhaiva sruyate. The Supreme Personality of Godhead has got many potencies, multipotencies, and one of the potency is hladini-sakti, pleasure potency. That pleasure potency is Sita, Radharani, Laksmi-devi. This has been described by Svarupa-damodara Gosvami, radha krsna-pranaya-vikrtir hladini-saktir asmad ekatmanav api bhuvi pura deha-bhedam gatau tau [Cc. Adi 1.5]. These are described, that the Krsna's pleasure potency, Radharani, is Krsna. But to take pleasure They became two. Ekatmanav api bhuvi pura deha-bhedam gatau tau. They became divided into two, Radha and Krsna. Again, Sri Caitanya, prakatam. When Krsna came as Sri Caitanya Mahaprabhu, the Radha-Krsna combined together. Therefore the devotees of Radha-Krsna or Caitanya Mahaprabhu, they worship sri-krsna-caitanya radha-krsna nahe anya. They say. This is a fact. So Lord Ramacandra is also Krsna. Sita-devi is also expansion of Radharani. They are the same tattva.

ramadi-murtisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayam samabhavat paramah puman yo
govindam adi-purusam tam aham bhajami
[Bs. 5.39]

So here the example that even Sita-devi, the direct potency of the Supreme Personality of Godhead, she is showing that without being protected, she can be ravished, she can be kidnapped, she can be misused by the raksasas. This is the example. Sita-devi was quite competent, but this is the example.

Another example is that because Lord Ramacandra took Sita in the forest... From moral principle, He should not have taken Sita. Pathe nari vivaryaya(?). The moral principle is that when you are going out of home, you should not take your wife with you, pathe nari vivaryaya, because there may be so many dangers. That actually happened, Sita-devi, because Lord Ramacandra was ordered to go to the forest. Not Sita-devi, neither anyone, neither Laksmana. They, out of their own affection for Lord Ramacandra, they decided to go with Him. But because Sita-devi went with Ramacandra, so many catastrophes happened. She was kidnapped, and there was fight, and the whole dynasty of Ravana was killed, and so many things happened. So this instruction that pathe nari vivaryaya. And another lesson is, even Lord Ramacandra, He was attached. Naturally one is attached to his wife. So if we become attached to a woman, then we have to face so many dangers. This is another instruction. Even Lord Ramacandra is the Supreme Personality of Godhead, and still He had to accept so many troubles. They were loitering in the forest, feeling the separation of Sita-devi. So many things happened.

So vama-svabhava. They are, women are very simple, soft-hearted. The whole idea is they should be given protection. No freedom. That is injunction of the Manu-samhita. Na stri svatantryam arhati. Women should not be given freedom. They must be protected. Not that if... Sometimes we receive the complaint in foreign countries, they say that "You keep your women like slaves." I replied, "We do not keep our women as slaves. They're very respectful at home. The sons offer their highest respect to the mother. The husband gives the topmost protection to the wife." This is the example. Just like Lord Ramacandra. Lord Ramacandra is the Supreme Personality of Godhead, but Ravana took Sita from His protection. Ramacandra could marry many millions of Sitas, or He could create many millions of Sita, but He's showing the example that it is the husband's duty to give protection to the wife at any cost. And He did it. For one woman He killed the whole Ravana's dynasty. This is husband's duty. So protection, not slave. It is protection. The husband should give to the wife the topmost protection, and the wife should be so faithful to the husband that... Sita-devi, she was king's daughter, Videha-raja. She was the daughter... She was not a poor man's daughter. And Dasaratha Maharaja did not ask her to go to the forest with her husband. She could easily say, "My dear husband, You are going to the forest. I am king's daughter. I cannot take so much trouble. Better You go. Let me go to my father's house." No. "I shall take all the troubles with my husband." This is faithfulness.

Similarly, Draupadi. Draupadi also went with the Pandavas in the forest when they were banished, and Kunti-devi also went with her sons in the forest. This is the system. Kunti-devi had nothing to do with the gambling of Pandavas and Duryodhana, but because the sons were to go to the forest, the mother also followed and the wife also followed. This is Vedic system. Vedic system... Caitanya Mahaprabhu also had very nice beautiful wife at home and very affectionate mother. Both personalities are very good asset in family. Canakya Pandita said that if one hasn't got mother at home and the wife is not very agreeable, or not very peaceful... He said,

mata yasya grhe nasti
bharya capriya-vadini
aranyam tena gantavyam
yatharanyam tatha grham

He advises, if one has no mother at home and wife is apriya-vadini, she talks very roughly, not very nicely, then that person immediately leave that home and go to the forest. Yatharanyam tatha grham. For him, either at home or in the forest, the same thing. Yatharanyam tatha grham. This is Vedic culture. Woman should be trained up from the very beginning how to become good wife and good mother. That is the duty. Vama-svabhava. So here is example, Kuntidevi is one example. Draupadi one example. We have got many examples how to train woman. They are very soft-hearted. They can be molded in any way. And Bhismadeva has advised... When Bhismadeva was in the bed of arrows, sara-sayya, so the Pandavas, the Kurus, they took many advices about politics, sociology. Many things -- religion, king's duty, so many instruction was taken. In that instruction he also confirmed the Vedic injunction that woman should be always protected very carefully. There is one quality of shyness. If you break that shyness of woman, it will be very dangerous. It will be very dangerous. That is the one verb,(?) (word) to check.

So modern civilization is not strictly following the Vedic injunction. Therefore, especially I have seen in the Western countries, there is no home practically. There is no homely happiness, because women are allowed to mix freely and there is no protection. They are not married, there is no husband. The father also does not take care. As soon as the girl becomes fifteen, sixteen years, she goes away. Therefore I have practically seen there is no home, there is no peace in the Western countries. These are very important things, that soft-hearted woman, vama-svabhava, they should be given protection. They should be trained up how to become faithful wife, affectionate mother. Then the home will be very happy, and without happiness we cannot make any spiritual progress. We must be peaceful. This is the preliminary condition. Therefore, as far as possible, the Vedic injunction is there should be division in the society, varnasrama. Varnasramacaravata. Because the whole aim is to reach the Supreme Personality of Godhead, Visnu. Visnur aradhyate pantha nanyat tat-tosa-karanam. Varnasramacaravata purusena parah puman visnur aradhyate. Our only aim should be how to approach Visnu.

aradhananam sarvesam
visnor aradhanam param
tasmat parataram devi
tadiyanam samarcanam

This is the instruction of Lord Siva to Parvati. Parvati's question was, "Which aradhanam is the best?" So he replied, aradhananam sarvesam visnor aradhanam param. He said... [break] ...but the knowledge is there. They have not lost the knowledge, but we have neglected. If we take advantage of this knowledge, then the whole world will become happy.

That is Caitanya Mahaprabhu's mission. What is the mission of Caitanya Mahaprabhu? His mission is... He said,

bharata-bhumite haila manusya-janma yara
janma sarthaka kari' kara para-upakara
[Cc. Adi 9.41]

Anyone who has taken birth on the land of Bharatavarsa... It is punya-bhumi. And not only punya-bhumi, not only Lord Ramacandra has appeared here, not only Krsna has appeared here, not only Lord Buddha has appeared, not only Caitanya Mahaprabhu has appeared... Because it is punya-bhumi. Whenever the Lord appears, He comes on this land. Bharata-bhumite manusya. Therefore the human being, not the cats and dogs, must take advantage of this birth on Bharatavarsa and take advantage of the sastras and make his life successful. Janma sarthaka kari' kara para-upakara. Indians are not made for exploiting others. Upakara: how people will be advanced in spiritual consciousness, how they will understand the Supreme Personality of Godhead Visnu. Because they do not know what is the aim of life. Parabhavas tavad abodha-jato yavan na jijnasata atma-tattvam. We are born all fools and rascals, abodha-jata, without any sense. So we require education. What is that education? Atma-tattvam. Apasyatam atma-tattvam grhesu grha-medhinam [SB 2.1.2]. So we require education. What is that education? Atma-tattvam. Apasyatam atma-tattvam grhesu grha-medhinam. If we do not culture, cultivate atma-tattvam, then whatever we are doing, we are being defeated. That's all. We are being defeated. Atma-tattvam.

That atma-tattvam is the first instruction in the Bhagavad-gita.

dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
[Bg. 2.13]

This is atma, beginning. Asmin dehe. Within this body there is the soul. Dehino 'smin yatha dehe. Not the body is important. Body's nothing; it is dead matter. When Krsna began His instruction and Arjuna was lamenting on the basis of this body... "If we kill our brothers their wives will be widowed and they'll be bhrastacara(?), the varna-sankara will be there." Everything he was calculating on the basis of this body. All politics, sociology, they are going on the basis of this body. But Krsna, as soon as He was accepted by Arjuna as guru... Sisyas te 'ham sadhi mam prapannam: "Now, Krsna, I accept You as my guru. Not as friend." Because friendly talking is useless waste of time. He accepted Him as guru. When guru speaks, you cannot argue. That is not the process. You should accept a guru who is infallible. Otherwise it is useless. He accepted guru Krsna because Krsna is infallible. If we accept guru, a bogus guru, then it is no benefit. Guru means Krsna's representative. Not that everyone can be guru.

It is said in the sastra that sat-karma-nipuno viprah. Just like here it is accepted, brahmano nitaram guruh. So generally brahmana is accepted as guru by other orders of society. So, but sastra says that brahmana is guru, that's all right, but sat-karma-nipuno viprah. One brahmana is very nipuna in his karma-kandiya knowledge, sat-karma. Pathana-pathana-yajana-yajana-dana-pratigraha. This sat-karma, nipuna, very expert. Mantra-tantra-visaradah. And he's very expert in chanting the Vedic hymns and execution of tantra and so many things. Avaisnavo gurur na syat. If he's avaisnava, if he's not attached with Visnu, if he does not carry the order of Krsna, gurur na sa syat. Sad-vaisnavah sva-paco guruh. But if a person is Vaisnava, even if he's born in the family of a sva-paca... Sva-paca means dog-eater, candala. If he's a Vaisnava he can become guru. And if one is a brahmana, if he's not a Vaisnava... Naturally, brahmana means Vaisnava. Brahmana means pandita. Still, in India a brahmana is addressed as "Panditaji." Because a brahmana and murkha, rascal, this is contradictory. It cannot be. Unless one is highly learned, unless one has learned what is Brahman, he cannot become brahmana. Brahma janatiti brahmanah. So not only one should be brahmana, but he should become a Vaisnava. Still higher. From brahmana platform he has to come to the Vaisnava platform.

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

One has to become brahma-bhuta. That is brahmana. The sign is na socati na kanksati. He does not care for anything material. He's always satisfied. Aham brahmasmi. That is brahmana. But, in spite of this quality, if he does not enter into the bhakti, then he's not a Vaisnava. He may be a brahmana... This is clearly defined in the Bhagavad-gita. Brahma-bhutah prasannatma na socati na kanksati [Bg. 18.54]. He's pacified. Samah sarvesu bhutesu. He's equal to everyone. Then he's qualified to become a devotee, Vaisnava. So unless he comes to that stage he cannot become guru. Evam parampara-praptam imam rajarsayo viduh [Bg. 4.2].

So here, the Pandava family, they are very enlightened family, and still, vama-svabhava, the woman is soft-hearted. He did not... She did not consider about Asvatthama's position. But so far Krsna is concerned, Arjuna is concerned, they considered that he is not a brahmana, but he is a brahma-bandhu. Brahma-bandhu means son of a brahmana, but behavior is something else. He's called brahma-bandhu.

Thank you very much. (end)

>>> Ref. VedaBase => Srimad-Bhagavatam 1.7.43 -- Vrndavana, October 3, 1976

"Servant Of Servant Of Servant"

Srimad-Bhagavatam 1.7.43
Vrndavana, October 2, 1976

---

Devotee: "After reaching his own camp, Arjuna, along with his dear friend and charioteer (Sri Krsna), entrusted the murderer unto his dear wife, who was lamenting for her murdered sons.

"Sri Suta Gosvami said: Draupadi then saw Asvatthama, who was bound with ropes like an animal and silent for having enacted the most inglorious murder. Due to her female nature, and due to her being naturally good and well-behaved, she showed him due respects as a brahmana."

Prabhupada: You read the purport also.

Pradyumna: Both verses?

Prabhupada: Yes. (Pradyumna reads purport)

athopetya sva-sibiram
govinda-priya-sarathih
nyavedayat tam priyayai
socantya atma-jan hatan

tathahrtam pasuvat pasa-baddham
avan-mukham karma-jugupsitena
niriksya krsnapakrtam guroh sutam
vama-svabhava krpaya nanama ca

So this is already explained in the purport that woman's nature is very mild, and man's nature very strong. That is the difference. Therefore according to Vedic civilization, the woman must be protected because they are very simple. They can be led to goodness also very easily, and they can be polluted also very easily. By nature, they are very simple. Therefore sastra says that... Just like child. If you mold the character of a child from the very beginning, then he can become a great man. Similarly, if you train woman from the very beginning how to become chaste and faithful to the husband, they can become a very good mother, very good asset in the family.

So there is sufficient information in the Vedic literatures how a man should be trained up, a boy should be trained up, a girl should be trained up, so that in future they may become happy. The ultimate aim of life is how to become connected with Krsna. That is the ultimate. Athato brahma jijnasa. If I say to anybody that "Your ultimate goal of life is to understand Krsna or Visnu," naturally there will be inquiries: "Who is Krsna? What is Krsna? What does He do?" So many questions. That question is recommended in the Vedanta-sutra, athato brahma jijnasa. That is life. So the boys and girls should be trained up how to inquire about the ultimate goal of life, Krsna or Visnu. That they do not know in the modern civilization. That they do not know. Not merely in the modern civilization. In the past also, those who were entrapped by the modes of material nature, ahankara-vimudhatma, the material conception of life, false ego... Ahankara this is called... Ahankara there is. But when we are in a false ahankara, that is our cause of all trouble, miseries. Ahankara, ahan... If we become entrapped in false ahankara, then we are vimudhatma, entrapped by nature. That is the difficulty.

So what is that false ahankara? The false ahankara is that "I am this body." This is false ahankara. "I am this body." "I am Indian." "I am American." "I am brahmana." "I am ksatriya." "I am sannyasi." "I am brahmacari." And so on, so on, so on, so on. All designation of this body. This is false ahankara. Therefore Caitanya Mahaprabhu has taught us how to become free from the false ahankara. He said that naham vipro na yatir va: "I am not a brahmana. I am not a sannyasi. I am not a grhastha. I am not a vanaprastha. I am not this. I am not that." All material designations He refused, Caitanya Mahaprabhu. "I am not this, I am not this, I am not this." Even if I am very much proud of becoming a brahmana or I become very much proud of becoming a sannyasi... That is the highest stage of human status, to become a brahmana or sannyasi. Sannyasi is supposed to be the guru of everyone. There are four varnas and four asramas. Brah... [break] ...and ksatriya. And in the spiritual order, the sannyasi is guru of all, even of the brahmana. But Caitanya Mahaprabhu said that "I am neither brahmana nor sannyasi." He refused. Naham vipro na ca nara-patir na yatir va. Yati means sannyasi. So He refused.

So this is false. Even if you become very much proud that you are a very learned brahmana or very advanced sannyasi, that is not your freedom. You are not yet liberated. You are still in conditional life. Then? When you become liberated? That is stated by Caitanya Mahaprabhu, gopi-bhartuh pada-kamalayor dasa-dasanudasah. This is liberation. Gopi-bhartuh, the maintainer of the gopis, Gopijana-vallabha. Krsna's business is how to please the gopis, the inhabitants of Vrndavana. Yasoda-nandana vraja-jana-ranjana. As the vrndavana-vasis, they have no other business than to love Krsna, similarly, Krsna has no other business than to please the gopis and the inhabitants of Vrndavana. Gopijana-vallabha. So how...? Why Krsna is so much attached to vrndavana-vasis? As soon as there was some difficulty -- we read it from Bhagavatam -- as soon as there is some fire... The vrndavana-vasis, they do not know anyone but Krsna, and Krsna devours the fire. As soon as there is torrents of rain, Vrndavana was going to be overflooded, Krsna immediately came to their rescue and lifted the Govardhana Hill: "Come under Me." That is Gopi-jana-vallabha. They do not know anything. They do not know even that Krsna is the Supreme Personality of Godhead. But they do not like to love anybody than Krsna. This is their only qualification. They did not love Krsna understanding that Krsna is the Supreme Personality of Godhead, param brahma param dhama [Bg. 10.12]. They did not know this. But they did not like to love even Visnu than Krsna. That is their qualification. Gopi-jana-vallabha.

So when we come to that stage, as Caitanya Mahaprabhu's teaching, the gopi-bhartuh pada-kamalayoh. He's also bringing the reference of the gopis because Krsna is completely under gopis. He's so much indebted to the gopis that He said that "I cannot repay your debts. It is not possible." Krsna, the all-powerful, all-opulences, but He had no means to repay the debts of the gopis. This is the position of the gopis. Caitanya Mahaprabhu recommends, ramya kacid upasana vraja-vadhu-vargena ya kalpita. There is no other better shape of worshiping Krsna than it was planned by the gopis. Ramya kacid upasana vraja-vadhu-vargena ya kalpita. This is the highest. In the same say, He says, gopi-bhartuh pada-kamalayor dasa... Gopi-jana-vallabha. Gopi-jana-vallabha is Krsna; pada-kamalayoh, one who has taken shelter. Don't try to become gopis. No. Rather try to become the dust of the lotus feet of the gopis. Gopi-bhartuh pada-kamalayor dasa-dasanudasah. Just like Uddhava. Uddhava wanted to become one grass in Vrndavana because the gopis will trample over it. This is the highest perfection. So liberation... Liberation means gopi-bhartuh pada-kamalayor dasa-dasa-dasanudasah. The more you become servant of the servant, servant of Vaisnava, then your perfection is there. That is perfection. Our, the Vedic injunction is just try to understand yourself, aham brahmasmi. That is a fact.

But if I simply try to become aham brahmasmi without knowing the full philosophy, then I shall be fallen again, that "I am equal to God." Aham brahmasmi means "I am the Supreme God," as the Mayavadis, they think that liberation means "I become one with God." No. That is not your position. You cannot become... That is another maya. That is the last dictation of maya: "Why you shall become the servant of gopi-bhartuh? You become God." That is maya. That is the last snare of maya. Therefore they fall down. Aruhya krcchrena param padam tatah patanty adho 'nadrta-yusmad-anghrayah [SB 10.2.32]. Anadrta. With great austerity, penances and vairagya, they can go up to the param padam. Param padam means Brahman. Nirvisesa-brahman. Not in the material existence, but in the spiritual existence. Aruhya. They can rise up to that. Aham brahmasmi: to understand that "I am not this matter, I am Brahman." But unless one takes shelter of the gopi-bhartuh pada-kamalayor dasa, he'll fall down. Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. Why? Anadrta-yusmad-anghrayah. Because one does not know, as Caitanya Mahaprabhu teaches, that gopi-bhartuh pada-kamalayor dasa-dasanudasah. He falls down. He has no shelter. Anadrta-yusmad-anghrayah.

So we must always remember that if we want to be recognized by Krsna, if we want to become inhabitants of Vrndavana, then we must take this lesson given by Caitanya Mahaprabhu. Gopi-bhartuh pada-kamalayor dasa-dasanudasah. So to endeavor to become gopis, that is also Mayavadi, that "I shall become gopis." No. You have to become the servant of the servant of the servant of gopis. That is... Otherwise, the same ahankara. Ahankara-vimudhatma kartaham iti manyate [Bg. 3.27]. Then again we'll be misled. This is material disease. Everyone is full of some ahankara: "I am this," "I am this," "I am brahmana," "I am a sannyasi," "I am lord," "I am this." So many things. So long this mentality will continue, then that is maya. Ahankara-vimudhatma kartaham iti manyate [Bg. 3.27]. Actually, he is not that position. Therefore Caitanya Mahaprabhu teaches from the very beginning, jivera svarupa haya nitya-krsna-dasa [Cc. Madhya 20.108-109]. Unless you come to that point, that "I am eternal servant of Krsna,"... That is real knowledge. This knowledge is achieved bahunam janmanam ante [Bg. 7.19]. Ante. Ante means at the end of many, many births' endeavor. Jnanavan. Not foolish rascals, but jnanavan. Then bahunam janmanam ante jnanavan mam prapadyate. This gopi-bhartuh pada-kamalayor dasa-dasanudasah. After many, many births.

So Caitanya Mahaprabhu teaches from this point, that you are dasa. Give up this idea that you are independent master, or one with God, or so many rascal ideas. That is not good. It begins with this point. As Caitanya Mahaprabhu teaches that jivera svarupa haya nitya-krsna-dasa [Cc. Madhya 20.108-109]. Caitanya Mahaprabhu teaches from the point when Bhagavad-gita ends. Bhagavad-gita says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. This is the relationship. We are trying to become master here, everyone. Krsna says, "You give up this idea. You are planning so many things, to become master of the world, ‘I am the monarch of all I survey.' Give up this idea. Then you'll be in proper position." Sarva-dharman parityajya mam ekam [Bg. 18.66]. That means "I am master. If you want to be peaceful, then accept this proposition that I am master; you are servant." Therefore Yamunacarya said, kadaham aikantika-nitya-kinkarah praharsayisyami sanatha-jivitam: "I have troubled myself in so many lives, therefore," bhavantam evanucaran nirantarah prasanta-nihsesa-mano-rathantarah. He's praying, "My Lord, when I shall be constantly Your servant?" Bhavantam evanucaran nirantarah. Nirantara means "always." Prasanta-nihsesa-mano-rathantarah. We are being conducted by the mental speculation. So completely santa, no more mental speculation. Bhavantam evanucaran nirantarah prasanta-nihsesa-mano-rathantarah. Kadaham aikantika-nitya-kinkarah. "When I shall become the most attentive servant," aikantika, "no other business?" Kadaham aikantika-nitya... Praharsayisyami: "I shall become engladdened," praharsayisyami. Sanatha-jivitam. Sanatha. Those who are not Krsna conscious, they are anatha. Anatha, just you know anatha. Anatha means no father, mother, no protection. That is called anatha. And he's aspiring to become sanatha. Sanatha means, "Yes, I have got my protector. Krsna will protect me." Praksisyati iti visvasa-palanam(?). "Yes, I am surrendered to Krsna and He'll give me protection." This is surrender. Saranagati means... This is one of the item of saranagati, that "I have surrendered to Krsna fully. So Krsna says aham tvam sarva-papebhyo moksayisyami. Then I am fully protected. He'll give me protection." To believe in this word of Krsna, that is fully surrender.

So it is not theoretical -- practical. Just like in our Krsna consciousness movement, even in America they inquire, these, our devotees, "How is that you do not work? You simply dance and you get big, big buildings, and you have got so many cars, and you eat nicely." They are surprised. Why surprising? Sanatha-jivitam. We are under Krsna's protection. Why shall I live poverty poorly? No. Krsna's servant must have the whole opulence. Because sanatha-jivitam. This is Krsna consciousness. So don't forget this philosophy. If you surrender fully to Krsna... And Krsna is always anxious, Gopi-jana-vallabha, Vraja-jana-ranjana. So to love Krsna, to be fully under Krsna's control, that is gopi-jana-vallabha, that is gopi-jana. And He's always anxious. Sanatha-jivitam. In all respect, you simply remain under the control of Krsna, fully under the shelter of the lotus feet of Krsna, then all happiness will be available without any endeavor. That is svarupena vyavasthitih. That is called mukti. Mukti means to live in this condition, that "I am Krsna's eternal servant. He will give me all protection. My only business is to carry out His order." This is called mukti.

Thank you very much. (end)

>>> Ref. VedaBase => Srimad-Bhagavatam 1.7.41-42 -- Vrndavana, October 2, 1976

"The Callous Can't Pass Test"

Srimad-Bhagavatam 1.7.41-42
Vrndavana, October 1, 1976

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Pradyumna: "Suta Gosvami said: Although Krsna, who was examining Arjuna in religion, encouraged Arjuna to kill the son of Dronacarya, Arjuna, a great soul, did not like the idea of killing him, although Asvatthama was a heinous murderer of Arjuna's family members."

Prabhupada:

suta uvaca
evam pariksata dharmam
parthah krsnena coditah
naicchad dhantum guru-sutam
yadyapy atma-hanam mahan

So Krsna, as an impartial observer, He advised Arjuna to kill Asvatthama on the ground of so many offenses. He was also trying to see how Arjuna decides. But Arjuna's decision was very right. Arjuna's decision was right because, naicchad dhantum guru-sutam. He thought that "Although Asvatthama is criminal, he should be killed. But I am going to kill him on account of my sons's or our sons' being killed by him. We are so much aggrieved. So if I kill Asvatthama, then his mother is there. She would be very much unhappy." For the sake of the spiritual master and teacher... Dronacarya was dead in the fight, but his wife was living. So Arjuna and Draupadi, considering the grief of the wife of Dronacarya... There were many instances like that. Not that "The person is criminal," but "What will be the effect of killing him?" That is to be considered.

I think I have told you one story about Shah Jahan, the emperor of India. A, one great drama writer, Mr. P.L. Raya, he wrote one book by the name, title, Shah Jahan. But the activities of the whole book was the nefarious actions of Aurangzeb. He was killing his brothers, arresting father and so many. So one friend of Mr. Raya asked him that "Your book Shah Jahan, in the activities, the actual hero is Aurangzeb. Why you have named Shah Jahan?" So he replied that although Shah Jahan is silent, but the effect is going to him. When Aurangzeb killed his elder brother, Dara, then the effect was suffered by Shah Jahan. So all the activities, nefarious activities of Aurangzeb, was suffered by Shah Jahan. Therefore he said, "He's the hero." Similarly, here is the same instance, that "If I kill Asvatthama -- it is right, I should kill him -- but the effect would go to his mother. His mother, she is innocent, and in the absence of her husband, our guru, it is our duty to look after her comforts. Now, if I kill Asvatthama, then she will suffer in old age." Therefore na aicchad dhantum guru-sutam. He did not... Although Krsna advised him "You kill him," he did not like it. Guru-sutam. This is consciousness. Even there is duty, we have to see what will be the effect of the duty. Not everything should be done very blindly. Arjuna... This is devotee. Devotee means he's not blind. Yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah. Bhagavad-bhakta means he will act in such a way that all qualified, nobody can criticize him. That is bhagavad-bhakta. Sarvair gunais tatra samasate surah.

We have got many instances. That Raghunatha dasa Gosvami, he was very rich zamindar's son, and there was a trouble between the minister of the state and his father and uncle. They were zamindars. They were raising revenues to the extent of twelve lakhs, and the tax was going to the Nawab only four lakhs. So this is the business. So the minister arrested the father and uncle of Raghunatha, and they fled away from home. So the minister arrested Raghunatha dasa Gosvami. At that time he was not Raghunatha dasa Gosvami; he was grhastha, young man, Raghunatha. So he handled the matter in such a nice way that the matter was settled between the minister and his father. The idea is although he was a Vaisnava, he was not a fool how to manage a state. It does not mean that a Vaisnava will be fool and rascal because he's Vaisnava. No. Vaisnava, twenty-six qualifications. One of the qualifications is daksa: he must be very expert in doing things very nicely. Not that because one is Vaisnava he'll be callous in the worldly things. No. Therefore I repeatedly request the management that you must be very expert in managing these temple affairs. Everything to the right point. Not a single farthing should be wasted. A Vaisnava must be daksa, expert in everything. This is no excuse, that "I have become a devotee. Therefore I am callous to all material things." What material things? Nirbandhah krsna-sambandhe yuktam vairagyam ucyate. Anything in relationship with Krsna, that is not material; that is spiritual. I have several times explained that this temple, don't think it is ordinary building. It is Vaikuntha. Cintamani-prakara-sadmasu. Krsna has His house, prakara-sadmasu. Cintamani-prakara-sadmasu. Sadma. Sadma means house. So we should take very, very careful attention that this temple is kept very nicely, managed very nicely. Not that "I have become Vaisnava. Let everything be stolen or spoiled or broken. I have become Vaisnava. I cannot take care. That is not my consideration."

Because I have several times pressed on this point that everything in relationship with Krsna is Krsna. Krsna is the advaya-jnana. Absolute Truth. Krsna and His name, His house, His devotees -- His everything. Nama rupa guna lila parikara vaisista, everything. Caitanya Mahaprabhu says... Caitanya Mahaprabhu's philosophy, it is said by Visvanatha Cakravarti, aradhyo bhagavan vrajesa-tanaya tad-dhama vrndavanam. Vrajesa-tanaya, Vrajendra-nandana Hari, Krsna. Krsna is very much pleased when He is addressed as Vrajendra-nandana, Yasodanandana, Partha-sarathi. Added with the, with His devotee's name. Just to establish that He's not nirvisesa. He's always savisesa. So this addition... Krsna is everyone's father. Aham bija-pradah pita. Who can be His father? Nobody can become His father. Still, He accepts a father, and He likes that He should be called by His father's name. Who is that father? His devotee. Vrajendra-nandana Hari. Aradhyo bhagavan vrajesa... Bhagavan. He is addressed as Bhagavan. Bhagavan means the Supreme Person, Supreme Being. Who can be His father? Still, it is said, aradhyo bhagavan vrajesa-tanayah. Vrajesa-tanaya. He's son of Maharaja Nanda, aradhyo bhagavan, Yasomati-nandana.

So Krsna and His father... Although he's not Krsna, he's nitya-mukta. There are different types of living entities: Nitya-mukta, nitya-baddha, sadhana-siddha, krpa-siddha. These things are very nicely discussed in the Bhakti-rasamrta-sindhu. Nitya-siddha. This father, mother of Krsna, they are nitya-siddhas. Although they are living entities, they are not Bhagavan, not visnu-tattva. Jiva-tattva. But nitya-siddha. Those who are in the spiritual world, they are nitya-siddha. Nitya-mukta. Nitya-mukta means they never come in this material world. Just like Krsna is nitya-mukta suddha. Similarly, the associates of Krsna who come with Him... Just like the gopis or the cowherd boys, and so..., the cows, calves, they are all nitya-siddha, nitya-mukta. They come with Krsna. Ananda-cinmaya-rasa. They are in the spiritual form, ananda-cinmaya-rasa, enjoying always spiritual bliss in the association of Krsna. Ananda-cinmaya-rasa-pratibhavitabhih. Tabhir ya eva nija-rupataya kalabhih. That is also expansion of Krsna. Just like Brahma, when he stolen Krsna's friends, cowherd boys, and the cows and calves, Brahma saw that Krsna is playing with the same cowherd boys, cows, calves, and he was astonished. He went, came to test that "It is being advertised that one boy is now born, is there in Vrndavana, and He's being accepted as Krsna, the Supreme Personality, my Lord." So he played some tricks. He stolen away. But the next moment he saw. Next moment means one year. He saw that Krsna has expanded Himself in so many living entities. And later on he saw that everyone is Visnu. Everyone is Visnu. Diparcir eva hi dasantaram abhyupetya dipayate [Bs. 5.46]. Krsna and Krsna's amsa. He expands just like candle. One candle is lit up by another candle, another candle. In this way, first, second, third, fourth, fifth, in the hundreds of times. But each candle is as powerful as the first one. Ramadi-murtisu kala-niyamena tisthan nanavataram akarod bhuvanesu kintu krsnah svayam samabhavat paramah puman yah [Bs. 5.39]. He has got extensive, innumerable expansions. In the Bhagavata it is said that Krsna's expansion is so great, just like the waves of the ocean, you cannot count. It is not possible. If you sit down on the sea beach and go on counting how many waves, day and night, there is no limit. So Krsna's expansion is unlimited. He's unlimited, His expansions are unlimited. Advaitam acyutam anadim ananta-rupam [Bs 5.33].

So everything belonging to Krsna is Krsna. This is Krsna consciousness. Nothing should be neglected. That is Krsna consciousness. Everything should be... Sri-vigraharadhana-nitya-nana-srngara-tan-mandira -marjanadau **. Every corner of this temple should be considered "Here is Krsna." Then Krsna conscious. Not that "Only in the temple Krsna is there, not in the gate. Let it be open and thief may come and steal." No. Very, very careful. The idea is that devotee must be expert in understanding things very clearly. Just like Arjuna. Krsna is requesting him. Therefore it is said, evam pariksata. Krsna is trying to see how Arjuna is Krsna conscious. "I am requesting you, ‘Kill him.' " And what does he decide? Krsna knew everything. Sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca [Bg. 15.15]. Krsna is situated in everyone's heart. So what Arjuna was thinking of, Krsna knew it that he was thinking rightly not to kill this man. Still, He was pariksata, He was examining how Arjuna decides. So he passed the examination.

So devotee is expected to pass all kinds of examinations. That is devotee. Not one-sided. Therefore sastra says yasyasti bhaktir bhagavaty akincana. Akincana-bhakti. Kincana. Kincana means "something." So akincana means "no something." That is akincana. "I have nothing to do except Krsna's service." That is called akincana. He has no other duty. Only duty is how to please Krsna. That is suddha-bhakti. Anyabhilasita-sunyam jnana-karmady-anavrtam [BRS 1.1.11]. So long you're on the platform of jnana or karma... There are different stages. Karma is the lowest stage, and jnana is higher. Koti-karma-nistha-madhye eka jnani srestha. Caitanya Mahaprabhu has said, out of many millions of karmis, one jnani is good, srestha. And out of millions of jnanis... Simply jnana, theoretical knowledge, is not good. It must be practical. Jnana, the result of jnana is to become liberated, mukti. Simply I am very jnani and I am doing all nonsense, this is not jnana. He must be liberated from material attachment. Brahma-bhutah prasannatma [Bg. 18.54]. This is the stage of perfection of jnana. Na socati na kanksati. He has nothing to do with the material world. That is jnani. Therefore the karmis, they are very much attached to the material activities, and jnani is not attached -- not attached neither interested. That is real jnani. Therefore Caitanya Mahaprabhu said koti-karma-nistha-madhye eka jnani srestha. Out of millions of karmis, one jnani is srestha. We sometimes differ with the Mayavadi philosophers. But they are jnanis. They are better than the karmis. There is no doubt. Koti-karma-nistha-madhye eka jnani srestha.

But it does not mean because one has got some theoretical knowledge, therefore he is mukta. That is another stage. Therefore Caitanya Mahaprabhu said, koti-jnani-madhye haya eka mukta srestha. And so far bhakta, koti-mukta-madhye durlabha eka krsna-bhakta. Sa mahatma sudurlabhah. That is another thing. Koti-mukta-madhye. Kotisyapi maha-mune(?). So to become Krsna conscious, fully devoted, anyabhilasita-sunyam [BRS 1.1.11], it is very, very difficult, the highest position. Bahunam janmanam ante jnanavan [Bg. 7.19]. The jnana, after jnana, there is the stage of bhakti. Without jnana, bhakti is kanistha-adhikari. With jnana he is uttama-adhikari. These are described by Caitanya, in the Caitanya-caritamrta. So the idea is that if one is advanced devotee, then all the good qualities will be visible in him. Yasyasti bhaktir bhagavaty akincana. He has no other desire. Akincana-bhakti. If he has got any other desire to fulfill, then it is mixed. It is not suddha-bhakti; it is vaidhi-bhakti. Karma-misra-bhakti, jnana-misra-bhakti, yoga-misra-bhakti. Bhakti must be there. Otherwise, karma, jnana, yoga, nothing is successful. Bhakti must be there. But when karma, jnana, yoga, everything is without contamination, simply bhakti... Jnana-karmady-anavrtam [Madhya 19.167]. That stage is anukulyena krsnanusilanam. Simply to satisfy.

Now here Krsna is advising. So anukulyena krsnanusilanam. There is a... Pariksata, as Krsna is examining, similarly, Arjuna also very intelligently acting. He knew that although Krsna was encouraging him to kill Asvatthama, "He wanted to see me, how I deal with the matter." This is also... So there is competition between bhaktas. Duye lagye hura huri(?). It is stated in the Caitanya-caritamrta, between Radha and Krsna, Krsna is being enlivened by seeing Radharani, and Radharani is becoming more beautiful by seeing Krsna. Duye lagye hura huri. The competition. This is described in the fourth chapter of Caitanya-caritamrta. So it is transcendental sporting between the devotee and the Lord. It is not nirvisesa-vada. The Lord wants to see "How he is My pure devotee." And the devotee wants to see that "I'll not accept anything from Krsna. I shall sacrifice everything for Krsna." That is duye lagye hura huri. That is devotee, and that is Krsna.

So here is Arjuna. He's being examined by Krsna. Krsna wants to examine His devotees, how staunch devotee he is. Just like the Pandavas. They were put into so many troubles. They lost their kingdom, they lost their wife -- insulted. The wife was endeavored to become naked. Never..., the Pandavas never said that "Krsna, You are our friend. Why we are suffering so many troubles?" Never. Never. This is pure devotee. Krsna is always with him. Krsna could do anything, but still they never requested. Neither Kunti nor Pandavas. This is pure devotion. A pure devotee will never try to take anything from Krsna. He will try to give everything to Krsna. So duye lagye hura huri. So here is a trial between the devotee and Lord Krsna, and Arjuna has passed the examination. Therefore it is said, evam pariksata dharmam parthah krsnena coditah. He's being examined by krsnena, not ordinary person. But he passed the examination. Why? Naicchad dhantum guru-sutam. In spite of Krsna's, I mean to say, injection, that "Do it," he did not like to. Naicchad dhantum guru-sutam yadyapy atma-hanam mahan. Although he is the greatest criminal.

Thank you very much. (end)

>>> Ref. VedaBase => Srimad-Bhagavatam 1.7.40 -- Vrndavana, October 1, 1976

"Don't Keep A Guru As Fashion"

Srimad-Bhagavatam 1.7.38-39
Vrndavana, September 30, 1976

---

Pradyumna:"Furthermore, I have personally heard you promise Draupadi that you would bring forth the head of the killer of her sons. This man is an assassin and murderer of your own family members. Not only that, but he has also dissatisfied his master. He is but the burnt remnants of his family. Kill him immediately."

Prabhupada:

pratisrutam ca bhavata
pancalyai srnvato mama
aharisye siras tasya
yas te manini putra-ha

tad asau vadhyatam papa
atatayy atma-bandhu-ha
bhartus ca vipriyam vira
krtavan kula-pamsanah

So Krsna is encouraging Arjuna to kill Asvatthama on so many grounds. First of all, he has killed the boys who were sleeping at night. And another very important point is that atatayi. Atatayi means the enemy aggressor. Unnecessarily one who attacks, he is called atatayi. One who sets fire in your house, one who kidnaps your wife or somebody in the family, and one who gives poison, and they are so many, a list of ascertaining an atatayi. So He described, Krsna described the Asvatthama as atatayi. He's not a brave soldier, so he should be killed. So many faults Krsna found in his behavior. And bhartus ca vipriyam vira. He could not satisfy his master also. Sometimes the servants do something abominable for pleasing the master. But he could not please even the master. He wanted to please Duryodhana, his master, promising him that he would kill all the five brothers, the Pandavas. But instead of killing the Pandavas, he killed their sons. Duryodhana did not like that, because he knew that the whole Kuru family practically was killed. Only the five brothers. And Maharaja Pariksit was in the womb of his mother. They survived. So Duryodhana did not like. Duryodhana, whatever he may be, he was a ksatriya and he fought bravely. So he did not like the Kuru dynasty should be finished. He did not like it. But when he understood that the five sons of Pandavas were also killed, he became very much disappointed because the Kuru dynasty is finished. So he could not satisfy his master. Bhartus ca vipriyam. So whatever he had done, all abominable. Not to the rules and regulations -- neither as a brahmana or as a ksatriya. Nor even a brave soldier. "He has done things like a sudra, or less than a sudra, without any religious principle. So he should be killed. There is no excuse. And it is for his good."

In the sastra it is said that one who is a criminal, he should be killed. Therefore in every country, up to date, a murderer is killed, is hanged. That is good for him. If a murderer is killed in this life, punished by the state, government, then his sinful activities and the resultant action is also finished. He's giving his own life. Otherwise, if he escapes, in next life he'll suffer so many troubles. That is, I think they have described in the previous verse. Tad-vadhas tasya hi sreyah. In the verse number 37 it is explained by Krsna that to kill this person, it is for his good. Because he has done so many criminal activities, so by killing him he'll be saved from serious types of sufferings in the next life. Sreya. Tad-vadhas tasya hi sreyo yad-dosad yaty adhah puman. Prayascitta, it is called prayascitta. Prayascitta, in the sastras prayascitta is described. In every religion there is prayascitta, atonement. In Christian religion the prayascitta is also advised. The sinner has to admit that he has committed sin, then he is excused by Christ or God. But not that "Purposefully I'll go on committing sins, and then I shall admit, and I'll go on with this business and I'll be excused." No. That is not. It is quite natural that if you have done something criminal by mistake, then you can be excused by the authorities. But not that because by your admission you were once excused, and you'll go on committing all kinds of sinful activities, and you'll be excused simply by admission. No. That is not possible. The Christians they do like that. On Sunday they go to the church, and they admit their sinful activities of the week, and pay something fine to the priest, and they become free from the sinful activities, reactions. And from Monday, again he begins. And then again on Sunday, he admits.

There was a movement, Moral Re-armament Movement, MRM. So just like we say that by sankirtana one is freed from all sinful reaction, this moral re-armament movement also preached that by your admission you become free from all sinful reaction. But this should not be... Either hari-nama or the Christian method of atonement should not be taken as profession. This is once or twice you can be excused, but not that you take it as a profession. That is great sinful. We have got also nama-aparadha. Dasa-vidha-nama-aparadha -- ten kinds of offenses. If you chant Hare Krsna mantra with offenses, then it will not be effective. You must avoid the offenses. You know ten kinds of offenses -- guror avajna sruti-sastra-nindanam. There are so many offenses, and one of the offenses is namno balad yasya hi papa-buddhih. He is greatest offender, one who thinks that "By chanting Hare Krsna mantra, I become free from reaction of sinful life. So the whole day I shall go on committing all kinds of sinful activities, and at night or sometime I shall chant Hare Krsna, Hare Krsna, Hare Krsna -- everything will be finished," this is the greatest sin. Namno balad yasya hi papa-buddhih. He's never excused. He is condemned. Caitanya Mahaprabhu accepts a sinful man like Jagai and Madhai on the condition that he does not commit any more any sinful activities. On this condition. Not that "I have become a Vaisnava. I'm chanting Hare Krsna, so I can go on committing all kinds of sinful activities. There will be no reaction." This kind of conviction is the greatest offense. You should remember. Not like that, the Christian atonement.

So we should be very careful about this, namno balad yasya hi papa-buddhih. Factually, we should not take hari-nama as a matter of atonement or subha-kriya. Subha-kriya. Just like there are many subha-kriya, auspicious activities. We should not take chanting of Hare Krsna mantra as some auspicious activity. It is certainly auspicious, but generally people perform some auspicious activities, subha-kriya, to counteract their impious activities. This should not be done. This is also another offense. You cannot utilize hari-nama for any material purposes. Material purpose is... Just like generally, people go to a guru for benefit of some material purpose. "Sir, I have got some cholic pain within my abdomen. Kindly give me your blessing." The materialistic persons, they are after blessing for some material benefit. They are not after Krsna. That is another offense. Therefore to go to guru or to accept a guru, there should not be any material purpose. Tad-vijnanartham sa gurum evabhigacchet [MU 1.2.12]. One should go to a guru for spiritual advancement of life, not as a fashion. People go to a guru as a fashion. My Guru Maharaja used to say that "Don't make a guru just like you keep a dog, as a fashion." Nowadays it has become a fashion to keep a dog. In the European, American countries it is a compulsory fashion to have a dog. Everyone keeps a dog. And they love dog very much, more than anything. (laughter) So now we are also imitating, because India is imitator. Since the Britishers came here, we have become first-class imitator. When the 1914, the war was going on. So it is understood that in high court, Calcutta high court, there is leisure hour, tiffin hour. So all the judges were sitting. So one English judge, he asked Sir Asutosh Mukherji, "Mr. Mukherji, now the Germans are coming, and if so, what you are going to do?" Mr. Mukherji, Sir Asutosh Mukherji, he replied, "Yes, as soon as the Germans will come, we shall offer our respect in this way, ‘Come on sir.' " "So you'll not counteract? Why?" "You have taught us to make like this, so we shall do that. Because you have simply taught us this, how to obey your orders. So anyone who will come, we shall do this." The idea is the slave mentality... The Englishmen, in an organized way, they taught the Indians how to become servant of the Englishmen. We have seen. It is Gandhi's movement that he dismantled this idea of white prestige. Otherwise, we were taught like that. So this imitation of Englishmen... Formerly, in our childhood, it was the advancement of civilization if one could imitate the English fashion. That was. So we should not make that a fashion. Guru is not a fashion.

In the Srimad-Bhagavatam, in Bhagavad-gita, in all Vedic literature... Who requires a guru? That is described. Tasmad gurum prapadyeta jijnasuh sreya uttamam [SB 11.3.21]. He requires a guru. Jijnasuh. Athato brahma jijnasa. That is human life. One who is interested in inquiring about Brahman, he requires a guru. One who has no business for understanding Brahman, simply to make a fashion that "I have a guru," this is useless. It has no value. One must be very much inquisitive to understand the spiritual science. He requires a guru. Tasmad gurum prapadyeta jijnasuh [SB 11.3.21]. Jijnasuh means inquisitive.

catur-vidha bhajante mam
janah sukrtino 'rjuna
arto jijnasur artharthi
jnani ca bharatarsabha

Jnani jijnasur artah artharthi. The grhasthas, they are arta, distressed. So if he's pious, so in his distressed condition he approaches the Supreme Personality of Godhead, "My Lord, I am very much distressed. Kindly give me Your favor." "Give me." There is "give me." And jijnasuh, jnani, they do not want anything "Give me," but jijnasuh: "Actually, what is God? What is the Absolute Truth?" That is the difference. One is going to God for asking something, and jijnasuh, jnani, is eulogized because they do not ask anything. To ask anything from God is not higher standard of bhakti. Just like Caitanya Mahaprabhu says, na dhanam na janam na sundarim kavitam va jagadisa kamaye. This is pure devotion. People generally go to Krsna, God, "O God, give us our daily bread." This is not bhakti, but it is piety because he goes to God. Therefore sukrtina. He's not the sinful man. He's pious man. At least, he has approached God. And those who are sinful, they do not approach even. They do not go even in the temple to ask something. They say, "What is this nonsense? We don't require. We shall work hard." Nowadays it is going on. "Why you go to temple? Why you give credit to God for your success? You work hard..." There is a philosophy, karma-mimamsa. It is like that. "You work hard and you get the profit. Why you should give credit to God?" This is going on. They are duskrtina. They do not know that without God's mercy you cannot get anything. Otherwise, simply by working hard, anyone could become a big man? No. That is not possible. Without Krsna's desire, without sanction, it cannot be done. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. Everyone is under the obligation of nature and karma. One cannot surpass. There are many instances in the sastras.

So we are discussing the point, "Who requires a guru?" If you are actually serious about understanding the spiritual subject matter, brahma-jijnasa... Not this market value. If you are interested about brahma-jijnasa... Just like the merchant association, they inquire, "What is the value of this share? What is the value of this commodity? What is the val...?" No. Not that kind of inquiries. But sreya-uttamam. Jijnasuh sreya-uttamam. There are two kinds of objective: sreya and preya. Preya means immediately sense gratification. Just like a child. Child wants to play because it gives him immediately some sense gratification, satisfaction. He does not like to go to a school or to study or to take lesson. He does not like. That is actually preya (sreya). Preya... That is sreya, future benefit. So the parents, the guardians, engage him for future benefit. "You must take education. Otherwise, in future you'll suffer without education." So this is called sreya. Similarly, our human life is meant for sreya, not for preya. The modern civilization, they are interested in preya: immediate some sense gratification. That is not wanted. Therefore sastra said sreya, not preya. The modern civilization is that "Eat, drink, be merry and enjoy. Do not care for what is future life." That is condemned civilization. We should know that there is future life, there is birth after death, and we must be prepared. As it is advised in the Bhagavad-gita,

yanti deva-vrata devan
pitrn yanti pitr-vratah
bhutani yanti bhutejya
yanti mad-yajino 'pi mam
[Bg. 9.25]

So you can achieve this success of life, mad-yajino 'pi yanti mam. There are many kinds of future benefit. Yanti deva-vrata devan. You can be elevated to the higher planetary system. In the heavenly planets you get long duration of life, higher standard of life, that you can get. But that also is not sreya. That is preya. The same material happiness in higher standard. Sreya is mad-yajino 'pi yanti mam. If you practice yajinah, worshiping Krsna as Krsna says, man-mana bhava mad-bhakto mad-yaji, mad-yajinah, the same thing. If you practice, that is your sreya. Otherwise, anything you do, considering it is very nice, you are being entangled. Yajnarthat karmano 'nyatra loko 'yam karma-bandhanah [Bg. 3.9]. Svalpam apy asya dharmasya trayate mahato bhayat. If you try to advance in devotional service even a little bit, it can save you from the greatest danger. And if you do not do that, if you are entangled, if you are enamored by immediate sense satisfaction, you become karma-bandhana.

Therefore guru is required who can save you from the karma-bandhana process. Karma-mukta. Karma-mukta. That is required. Not karma-bandhana. Karma-mukta. Sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. If you are trained up to devotional service,

mam ca yo 'vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
[Bg. 14.26]

That is sa gunan samatityaitan, that is mukti. Baddha, conditioned, means we are under the three modes of material nature. That is conditioned. And mukti means you are not under the obligation of the three modes of material nature. That is karma-mukta. So Krsna can make you immediately mukta. Aham tvam sarva-papebhyo moksayisyami. That is Krsna's power. Prabhavisnave namah. He can make the lowest class of men... Kirata-hunandhra-pulinda-pulkasa abhira-sumbha yavanah khasadayah ye 'nye ca papah. They are considered as the most sinful, less than the sudras, candalas. Kirata-hunandhra-pulinda-pulkasa... Or more sinful, sudhyanti. They can be purified by the mercy, by the power, prabhavisnave namah. Visnu has got so much power. So that power you can have the benefit if you surrender to Visnu. Therefore Krsna personally comes and requests you,

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
[Bg. 18.66]

So here is Krsna's direction. You take always Krsna's direction, then that is bhakti, and you remain brahma-bhuyaya kalpate. You are always immune from the sinful reactions of this material world. It does not mean... You cannot manufacture. Actually you have to follow the orders of Krsna. Just like Arjuna is being advised. You simply follow Krsna. Not that whimsically he was going to punish Asvatthama. Under direction of Krsna. Similarly, in every step of your life, if you take Krsna's direction or His representative's direction, then you are safe.

Thank you very much. (end)

>>> Ref. VedaBase => Srimad-Bhagavatam 1.7.38-39 -- Vrndavana, September 30, 1976