Srimad-Bhagavatam 1.16.13-15
Los Angeles, January 10, 1974
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Take a testLos Angeles, January 10, 1974
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Pradyumna: "Wherever the King
visited, he continuously heard the glories of his great forefathers, who were
all devotees of the Lord, and also of the glorious acts of Lord Krsna. He also
heard how he himself had been protected by the Lord from the powerful heat of
the weapon of Asvatthama. People also mentioned the great affection between the
descendants of Vrsni and Prtha due to the latter's great devotion to Lord
Kesava. The King, being very pleased with the singers of such glories, opened
his eyes in great satisfaction. Out of magnanimity he was pleased to award them
very valuable necklaces and clothing."
Prabhupada: So Maharaja Pariksit is on his tour, and what did he meet in every place? Tatra tatra upasrnvanah. Everyone was speaking very highly, Sva-purvesam, about his forefathers, especially the grandfathers, Panca-Pandava, mahatmanam. They are not ordinary persons. Mahatmanam. Mahatma and duratma, two words. Mahatma, a great mind or great personalities. And duratma means mischievous person. There are two kinds: mischievous and magnanimous. Everywhere.
So the forefathers of Maharaja Pariksit, sva-purvesam, they were not ordinary person. They were mahatmas. So how one can become mahatma? It is not very difficult, provided one wants to become mahatma. Nothing is difficult in this world, provided one wants to have it, or to become. So how to become mahatma? That is stated in the Bhagavad-gita. What is that? Mahatmanas tu mam partha daivim prakrtim asritah, bhajanty ananya-manasah [Bg. 9.13]. This is mahatma. Sa mahatma sudurlabhah. First of all Krsna says, sa mahatma sudurlabhah: "To get a mahatma, broadly-minded great personality, it is very difficult to find out." But still, one may try to find out what are the symptoms of mahatma. That is discussed in Bhagavad-gita. When one understands, "Krsna is the origin or original source of everything," janmady asya yatah [SB 1.1.1], as it is indicated in the Vedanta-sutra that "The Absolute Truth is that from whom everything emanates." That is Absolute Truth.
So what is the nature of that Absolute Truth, animate or inanimate? That is also discussed: abhijna, animate. The origin, source of everything, must be animate. In this way, when one comes to the conclusion, as it is stated by Krsna Himself personally, mattah parataram nanyat kincid asti dhananjaya: [Bg. 7.7] "My dear Dhananjaya, there is no more superior," I mean to say, "objective than Myself." So people will not accept this. If I say that "There is no more superior person than me," so people will laugh. It may be true or not true, that is also... But if anyone is very much proud of his personality and he says that "There is no more superior person than me," then at least in the beginning people will laugh. That is nature. But when Krsna says, mattah parataram nanyat kincid asti dhananjaya: [Bg. 7.7] "There is no more superior person than Me anywhere," so who will accept it? One who knows. He will accept, "Yes, Krsna is the Supreme Personality of Godhead."
So how this knowledge is achieved? Because to accept Krsna... Just like we accept, by authority. We belong to the Caitanya Mahaprabhu's cult. He preached. His cult means, Caitanya cult means Krsna cult. Krsna-varnam, simply describing Krsna. That was His business. So in this way, when one understands Krsna, not perfectly... One cannot understand Krsna perfectly. It is not possible. Even Krsna Himself cannot understand Himself, He is so great. That is greatness, "God is great," that the God who is great, He cannot also understand how great He is. That is God. Nobody can understand. But as far as possible, we can understand from the sastras -- sadhu, sastra, guru, three sources -- we can understand and make our conclusion that Krsna is the Supreme.
So that is stated in the Bhagavad-gita, that
bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma sudurlabhah
[Bg. 7.19]
People are searching after knowledge, philosophers, scientists, politicians, and others, so many. Everyone is after knowledge. Brahma-jijnasa. Jijnasa, everyone is inquiring what is the Supreme Absolute Truth. That is possible in this human form of life, not in the cat's and dog's life. So those who are cats and dogs in the form of human being, they cannot inquire. They cannot inquire. Because they may be in the form of a human being, but actually they are no better than cats and dogs. Who are they? So ahara-nidra-bhaya-maithunam ca samanyam etat pasubhir naranam. Then the eating, material necessities of life... Eating. We want to eat something. We must eat, to keep this body fit. Then we must sleep also after eating. Not always. Not in this assembly, but after eating, you can sleep. (laughter) There is sleeping place, but not here. That is not good. So eating, sleeping. Then, after eating, after sleeping, everyone knows -- the sex becomes agitated. Then mating. Eating, sleeping, mating, and defending, "How to protect myself?" Because the whole world is full of enemies. This is material world. So everyone is struggling hard, "How to protect myself?" So these four principles are animal principles. So that is the difference, that such animal propensities are there amongst the cats and dog, and in the human being also, these necessities are there. But if we remain captivated only by these four principles, then we remain cats and dog. It doesn't matter, however nicely we are dressed, but we remain as cats and dog, in the category of cats and dog. The modern civilization is that he is actually a dog, a cat, but he dresses himself very nicely, to become gentleman. So sastra says, no. We have to test whether he is human being or a cat and dog, what he is. So if we see that people are engaged only in these four business -- eating, sleeping, mating and defending -- he is cat and dog. Above them, they are inquiring. Athato brahma jijnasa. They are inquiring about the Absolute Truth. They are above these cats and dogs. This is the test, what subject matter he is inquiring. Just like there are big, big scientists. They are making research, "If petrol can be substituted?" So in the eyes of the common man he may become a very great scientist, but those who are advanced in spiritual consciousness, they will take him no better than cat and dog -- because his subject matter is how to eat, sleep or mate or defend. The subject matter... We have to understand what is the subject matter of this person. In the English proverb it is said, "A man is known by his company." So similarly, if the subject matter is animalistic, ahara-nidra-bhaya-maithuna, then, however he may be big man, we will take him amongst the categories of cats and dogs.
Then who is above? That above -- who is inquiring about the Absolute. Jijnasuh sreya-uttamam. He is human being, jijnasu. He may not know in the beginning, but if he is inquisitive about knowing the Absolute Truth, he is human being. Just try to understand what is the distinction between a human being and cat and dog. So a human being means he is inquiring about the spirit soul or the spiritual world, the supreme spirit, God, Krsna. He is human being. Otherwise cats and dogs. It is very simple to distinguish who is a cat and dog and who is a human being. There is no difficulty. What is the subject matter of his inquiry and what he is after? What he wants in life? Everyone wants to eat very nicely in table, chair and nice plate, nicely cooked food, and palatable. Never mind whatever nonsense it is; it must be palatable. So that is eating, eating problem. So in this way, if we analyze, it is not difficult to find out who is a human being and who is a cat and dog. That is... Everything can be understood.
So when one is inquisitive, jijnasu... And jijnasu means, what kind of jijnasu, inquisitive? Sreya uttamam. Jijnasuh sreya uttamam. There are fields, different fields of activities. So when becomes inquisitive to know the ultimate necessity, atyantika-duhkha-nivrtti, ultimate necessity. Sreya uttamam. There are two things: sreya and preya. I have discussed all these thing many times. Preya means immediately very palatable. That is called preya. And sreya means ultimately good. Suppose if you take some palatable foodstuff, it may be very palatable to you... There are many examples. Just like smoking. Smoking. Everyone knows, the scientists, the doctor, they declare, "This is a nonsense thing. It should be avoided." They advertise even in the packet also. But people still smoke. But that is called preya. That is called preya. Preya means immediately very nice. And sreya means when one gives it up, "No, it will keep my health nice." That is sreya. Try to understand what is sreya and preya. Another example: just like a child he wants to play whole day. Even Krsna was playing with His friends. Mother Yasoda had to call Him thrice, four times, then He would come back. So that is the nature of children -- they want to play whole day and night. But that is not preya, er, that is not sreya. The mother, the parents, take care, "My dear boy, come here, take your bath, change your dress, take your food. It is already late." So he does not know that these things are sreya. He wants to play. Just try to understand sreya and preya. Preya means according to one's position, there are different subject matter of sense gratification. That is called preya. And sreya means for future goodness. Ultimate good. That is called preya, er, sreya. Therefore a human being is he who is inquisitive about his ultimate goal of life, to know "How, what is my ultimate goal of life?" That is human being. So jijnasu.
So when a human becomes jijnasu, inquisitive, sreya uttamam... Sreya means ultimate goal of life, and uttamam... Uttamam. Tama means darkness. Tama means darkness. Not in the darkness, but uttamam. Udgata-tamam yasmat. When he transcends this darkness field of activities... Tamasi ma jyotir gama: "Don't remain in the darkness activities. Come to the light activities." So when one becomes inquisitive for the light activity, he is human being. He's called jnani. The karmis, they are in darkness. Their activity has no meaning. The other day we have discussed, vyartha-karmabhih. Vyartha-karmabhih. Vyartha means futile, useless. The karmis, they are thinking very busy. If you go to see a karmi, he will say, "Oh, I have no time." "What you are doing, sir?" "No, I am very busy. I am earning money." So... But sastra says, "You are simply wasting your time." Vyartha-karmabhih. Vyartha-karmabhih. The karmis, they are working simply for useless result. How useless result? Because you have to change your body. Tatha dehantara-praptih. That is a fact. You believe or not believe, you are changing your body every moment. So simply you have no eyes to see, you have no brain to understand. You may be... Because you are cat and dog, you cannot understand. Because the cats and dogs, they cannot understand that there is another life after this dog's body and cat's body. They cannot understand. So anyone who cannot understand the simple truth of the transmigration of the soul, he is no better than this cat and dog.
So these karmis are like that. Some of them understand. They at least believe in future life. But they do not know how to stop this transmigration of the soul. That they do not know, karmis. They know, "It is unavoidable to change the bodies. So there is no need of endeavoring..." Therefore they do not know, they cannot know, neither they can do. They simply, "Yes, there is life, but let me become in more comfortable situation." Just like in this life, they are trying just to become in comfortable situation of this body, similarly, when they understand that, accepting at least that there is next life, they want to go to the heavenly planet, svarga. But they do not know that that is also not ultimate happiness. That is stated in the Bhagavad-gita. You read nicely. Abrahma-bhuvanal lokah punar avartino 'rjuna [Bg. 8.16]. Because even if you go to the Brahmaloka, the highest planet, either by good work or by your airplane sputnik... It is not possible to go there by sputnik (laughter), but you can go there by your pious activities. Yanti deva-vrata devan pitrn yanti pitr-vratah. Yanti [Bg. 9.25], you can go, but you have to adopt a means. But these are for the karmis, those (who) simply want comfortable life of this body. They cannot understand that "However comfortably I may live, I have to give up this body. Then what is my next position?" They do not know. They are called karmi.
So when one comes to this point to understand that "This is simply futile, to work for this body," he is jnani. He is jnani. Jnani means he is inquisitive to know the ultimate goal of life, "How I am eternal, how I can get eternal life." In this way, he tries for it. That is called jnani. Karmi, jnani, yogi, and bhakta. There are four kinds of men. So jnani and yogi... Jnani simply speculates, and yogi tries to practice. That is the difference. Their aim is the same. But yogi means he practically endeavors, and jnani means he is simply theoretical. Just like everything, in science also, there is theoretical and practical. So karmi is in the darkness. Actually, nicely dressed cats and dogs. That is karmi. And jnani, who understands the futility of simply being engaged for the bodily comfort... He understands, "After all, the body will not stay. So why I am wasting by this way, if there is another business?" That is jnani. And yogi means who practically endeavors.
So out of the yogis, the bhakti-yogi is the best. That is recommended in the Bhagavad-gita, yoginam api sarvesam. Yoginam api sarvesam [Bg. 6.47]. There are many classes of yogis. Out of all these yogis, the one yogi who is always thinking of Krsna, he is first class. He is first class. Yoginam api sarvesam mad-gatenantar-atmana. Mad-gata, "thinking of Krsna only." He may not know very much about Krsna, but simply he is thinking of Krsna. That is sufficient. That is sufficient. Here we have got the Deity of Krsna, and if we twenty-four hours see the Deity only, seeing here, you will be perfect. You will be perfect, simply by seeing. And then hear, then chant. There are so many. Sravanam kirtanam visnoh smaranam pada-sevanam [SB 7.5.23], nine kinds of methods. You adopt them all, or some of them, or at least one. Then you become perfect. That is bhakti-yogi. Some way or other, think of... Yena tena prakarena manah krsne nivesayet. That is the instruction of Rupa Gosvami, "Some way or other, just engage your mind in Krsna." Some way or other. Tesam satata-yuktanam [Bg. 10.10].
Krsna also says, satata-yuktanam, "continuously attached to Me." Tesam satata-yuktanam bhajatam priti-purvakam [Bg. 10.10]. Priti-purvakam. Here it is priti, it is said. Prity-ujjrmbhita. So with love. With love or no love. Without love, you cannot think of Krsna. That is not possible. So as soon as you think of Krsna, there is a tinge of love, must be there. So as you increase your thinking of Krsna, then you increase your love of Krsna. That is recommended by Sri Caitanya Mahaprabhu. That is our ultimate goal of life. Prema pum-artho mahan. Prema pum-artho mahan. Everyone is attached to... Those who are human beings... Dharmartha-kama-moksa. The karmis, they want to be religious. They go to temple, church, for some material benefit, "O God, give us our daily bread." That is their purpose. But still, that is accepted. So in this way, we have discussed many times. The jnani... Who is mahatma. That is the subject matter here discussed. So jnani, the mahatmas are to be found not amongst the karmis, but of the jnanis, jnani field. Just like in India, we manufacture some mahatma. But according to sastra, he is not mahatma because he was -- Mahatma Gandhi, I mean to say -- he was not on the platform of knowledge. He was on the platform of karma, karmi. He wanted to deliver his countrymen from the clutches of the British, Britishers. That was his aim. But because he was not jnani, he could not understand that "Why I am trying to drive away some people for the benefit of another?" That is a great subject matter.
So anyone who is on the karmi field, he is not jnani. He is not jnani or mahatma. Then who is mahatma? That is explained in the Bhagavad-gita. Bahunam janmanam ante [Bg. 7.19]. After working uselessly for many, many lives like cats and dogs, trees and plants and like that, evolution, when one works for understanding the ultimate goal of life, jnani... So jnanis also cannot understand immediately that Krsna is the ultimate goal of life. They cannot understand, although it is stated that vedais ca sarvair aham eva vedyah [Bg. 15.15]. Through the studies of Vedas, what knowledge one should achieve? When one achieves the knowledge that Krsna is the Supreme Lord, that is, I mean to say, perfection of Vedic study. But these so-called jnanis, they are simply bookworms, simply reading Vedas, four Vedas. And they say, "We are concerned with Vedas. We are not concerned with Krsna." So... Just like the yajnika-brahmana. Yajnika-brahmana, they were interested in the Vedas, but their wives were interested with Krsna. So they got perfection. So in this way, jnanis... Karmis are rejected. Karmis are useless. And jnanis, when they cultivate knowledge, not in one life... Because immediately they will not accept that Krsna is the ultimate goal. They are surprised, "How Krsna? He was a cowherd boy, playing with the cows and calves. He can be...? This is maya." Therefore they are called Mayavadi. They cannot understand. They cannot understand what is the position of Krsna, although they are studying Vedas.
So the jnanis, who actually... No, I mean to say, jnanis, they also immediately come. Therefore they have to try to come to this position of understanding Krsna, many, many, births, bahunam janmanam ante [Bg. 7.19], not in one birth. They will have to take birth. Their so-called liberation is not possible, because if you have to take birth, then where is your liberation? There is no liberation. Liberation means no more accepting birth in this material world. That is called liberation. So Bhagavad-gita says, bahunam janmanam ante jnanavan. Those who are cultivating knowledge, so there is no mukti. Because they have to take birth again. So in this way, bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19], when he actually comes to the knowledge point, he surrenders to Krsna. Then vasudevah sarvam iti sa mahatma sudurlabhah [Bg. 7.19]. This is mahatma, when he understands that Krsna is the... Because the perfection of knowledge means to know the ultimate source, athato brahma jijnasa, janmady asya yatah [SB 1.1.1], from where everything is emanating. But they do not know. The scientists, philosophers, they do not know. They are simply speculating. That's all. Actually, they do not know. But when one knows, then he is perfect. And what is that knowledge? Vasudevah sarvam iti sa mahatma sudurlabhah [Bg. 7.19]. That is mahatma. Again, it is further explained.
Then what is the business of mahatma? He... Suppose he understands, surrenders to Krsna. Then what is his business? Simply knowing and surrendering will do? No. Mahatmanas tu mam partha daivim prakrtim asritah bhajanty ananya-manasah [Bg. 9.13]. Engaged in service. Not that "I have understood Krsna. Let me sit down and sleep now." He is not mahatma. But vasudevah sarvam iti sa ma... [Bg. 7.19]. Mahatmanas tu mam partha daivim prakrtim asritah [Bg. 9.13]. Daivi. Daivi means spiritual, spiritual energy. He is in the spiritual energy, not this material energy. Ahara-nidra-bhaya-maithuna. Spiritual energy. And what is the symptom of being in the spiritual energy? Bhajanti: always chanting Hare Krsna, Hare Krsna, Hare Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. So they are mahatma.
Thank you very much. (end)
© 2001 The Bhaktivedanta Book Trust International.
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