Hog Intestines or Halava
Srimad-Bhagavatam 5.5.25
Vrndavana, November 12, 1976
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Pradyumna: "I am fully opulent,
almighty, and superior to Lord Brahma and Indra, the king of the heavenly
planets. I am also the bestower of all happiness obtained in the heavenly
kingdom and by liberation. Nonetheless, brahmanas do not seek material comforts
from Me. They are very pure and do not want to possess anything. They simply
engage in My devotional service. What is the need of their asking for material
benefits from anyone else?"
Prabhupada:
matto 'py anantat paratah parasmat
svargapavargadhipater na kincit
yesam kim u syad itarena tesam
akincananam mayi bhakti-bhajam
[SB 5.5.25]
So devotional life, bhakti-yoga, is so exalted that they do not care for heavenly planet, apavarga, mukti, liberation. They do not care. Insignificant. That sloka of Prabodhananda Sarasvati, he realized this, that kaivalyam narakayate. The liberation of becoming one with the Supreme is called kaivalyam, kevaladvaitam, oneness. So for a devotee it is as good as the hell. Kaivalyam narakayate. And then? What about heavenly planets, Svargaloka, Janaloka, Maharloka, Tapoloka? Akasa-puspayate. Tri-dasa-pur akasa-puspaya. In Bengal there is one word, ghorabdin (?), means "no value." Just like horse. Horse never give any egg, but it is said, "It is as good as the egg of horse." That means "There is no such thing, insignificant." So akasa-puspayate. Akasa-puspayate means it has no value. Simply imagination. Actually that is the fact. Suppose if you go to Svargaloka, become Indra. So that is not permanent by pious activities you can become Brahma, Indra, and so many demigods. You can hold that post. But a-brahma-bhuvanal lokan punar avartino arjuna. Even if you go to the Brahmaloka, what is the benefit? Again you have to come back. Ksine punye punar martya-lokam visanti. Similarly, even you go to the Brahman effulgence, brahmajyoti, aruhya krcchrena param padam [SB 10.2.32]. That is called param padam. Aruhya krcchrena param padam tatah patanty adhah. Again you fall down.
Therefore for a devotee, akincananam, they all neglect all these things. They don't care for all these things. Kaivalyam narakayate tri-dasa pur akasa puspaya. Durdanta indriya-kala-sarpa-patali protkhata-damstrayate visvam purna-sukhayate. They are Karmi, jnani, yogi, they are feeling that "This material world is full of distresses. Let us take relief from this and become one." Karmi is trying to go to the Svargaloka; jnanis want to go to the brahmajyoti. The yogis also, they desire like that because they do not feel very comfortable within this material world. But a devotee, there is no such thing that in the material world they are uncomfortable. No. Why? Wherever there is Krsna, wherever there is Narayana, that is all right. That is the view of the devotional service.
narayana-parah sarve
na kutascana bibhyati
svargapavarga-narakesv
api tulyartha-darsinah
[SB 6.17.28]
Narayana-parah, they are not anxious either to go to Svargaloka or to refrain from it. They are satisfied: "Wherever Krsna keeps me, that is all right. Never mind whether it is heaven or hell." Because he has got Krsna within him. Premanjana-cchurita-bhakti-
So wherever Supreme Personality of Godhead is there, that is Vaikuntha. Just like isvarah sarva-bhutanam hrd-dese arjuna tisthati [Bg. 18.61]. Isvara, the Supreme Lord, is there in every living entity's heart. So the hog, dog, they have got also heart. There is also Krsna. So does it mean that He is living with hog and dog? He is living in Vaikuntha. Etad isanam isasya. This is called isasya isanam. Wherever He may live, He lives in Vaikuntha. Similarly, the devotee, he lives with Narayana, so there is no question of hell and heaven. He is in Vaikuntha. If Krsna is living in Vaikuntha, the devotee is also living in Vai... He is concerned with Krsna, Narayana. Therefore they are not afraid. Narayana-parah sarve na kutascana bibhyati [SB 6.17.28]. Narada Muni, he is traveling everywhere. He is going to hell; he is going to heaven. He is going to Vaikuntha to see Narayana. And he's chanting, narada muni bhajay vina radhika ramana, that's all. Because he is chanting for... His business is to enlighten. If he goes to naraka, hell, he will advise them, "Chant Hare Krsna." And if he goes to Indraloka he will advise the same thing. And if he goes to Svargaloka, or any loka, that is Narada Muni's business. Similarly, those who are preaching Krsna consciousness, they should not be afraid of this hell and heaven. Wherever they should go, they will simply preach, "Chant Hare Krsna." This is their business.
Therefore, itarena tesam akincananam mayi bhakti-bhajam. But one has to become akincana -- nothing material, simply the lotus feet of the Lord. Just like Narottama dasa Thakura said, ha ha prabhu nanda-suta, vrsabhanu-suta-yuta. He is praying, nanda-suta, "Krsna," vrsabhanu-suta-yuta, "along with Radharani." Vrsabhanu-suta is Radharani. Karuna karaha ei-bara: "Just be merciful upon me." Narottama-dasa kahe, na theliho ranga pay: "I am fully surrendered unto You. You don't throw me away." Na theliho ranga. Toma bine ke ache amara. And this is wanted. "I have nothing except Your lotus feet." This is akincana, akincana, "no other thing except Your So how You can throw me away? Give me shelter." This is akincana bhakti-bhajam. If I think that "I have got another shelter except Krsna's lotus feet," then I am not akincana. Kincana -- I have got some other hope. No. Akincana means only hope: Krsna. That is full surrender. Akincananam bhakti-bhajam. Akincana-gocara. Kuntidevi in her prayer she has addressed Krsna, akincana-gocara: "You are realized by such person who has no other thing to possess." Akincana-gocara. This very word is very And Caitanya Mahaprabhu also said, niskincananam. Niskincanasya bhagavad-bhajanonmukhasya. Bhagavad-bhajana means niskincana. If we want to enjoy something material, oh, there is no question of bhagavad-bhajana, because even if you have little pinch of desire to enjoy material comforts, you'll not be admitted. Therefore Krsna says, sarva-dharman parityajya [Bg. 18.66]. Fully. Anyabhilasita-sunyam [Brs. 1.1.11]. Then Sunya means zero. Unless you make material, ara nare bapa(?): "No more. Enough of this mateial enjoyment," then bhakti-yoga begins. Sarva-dharman parityajya [Bg. 18.66]. Even brahma-bhutah, Brahman realization, that is also not akincana. Aham brahmasmi: "I am in brahmajyoti. I have become something important." No. Even brahmajyoti also neglected. Kaivalyam narakayate. This is the position of the devotee, akincananam. Akincananam mayi bhakti-bhajam.
So bhakti, devotional service, is not easy, but at the same time very easy, one moment's business, one moment's. But I must be willing. Krsna says, sarva-dharman parityajya mam ekam saranam [Bg. 18.66]. If I do it, immediately... But that, I am not willing. We have seen so many persons. Krsna says directly that "You surrender unto Me," sarva-dharman parityajya. Still, he says, "When Krsna will be merciful, then I shall do." What is this nonsense? Krsna is directly asking you. Again He has to become merciful? What kind of mercy? These are all pleas, different pleas. Actually He doesn't want that "I shall not surrender unto You, sir. I shall place some pleas. That's all." In that way... When we become actually niskincana or akincana, then, as Caitanya Mahaprabhu advises, niskincanasya bhagavad-bhajanonmukhasya. Bhagavad-bhajanonmukha means niskincana. Param... What is that bhagavad-bhajana? Param param jigamisor bhava-sagarasya. Bhava-sagara. This ocean. Sagara means ocean, and bhava means take birth, again die. Bhutva bhutva praliyate [Bg. 8.19]. That is called mrtyu-samsara-vartmani, Krsna says. Mam aprapya nivartante mrtyu-samsara-vartmani. This is bhagavad-bhajana. We do not know how many times we have taken birth and again died. That's a fact. Tatha dehantara-praptih [Bg. 2.13]. Millions and millions, for years, we are doing that. Mrtyu samsara. Still, we are so shameless, we want to do again and again that thing. Punah punas carvita-carvananam [SB 7.5.30].
This word is used, punah punas carvita-carvananam. I have enjoyed this material life, ahara-nidra-bhaya-maithunam ca. Eating, sleeping, sex, and bhaya is everywhere. A small insect up to Brahma or Indra, this is the business. So people do not want to stop this business. They want to improve the business. "I am eating now without any plate, and if I can eat on the golden plate," they are thinking, "this is advancement of civilization." So the eating process... Eating means ksut nivrtti tustih pustih. Tustih pustih ksut nivrtti. When one is hungry, when he eats something, according to the taste... A gentleman is eating halava, puri, and the hog is eating stool. So the taste and tustih pustih ksut nivrtti is the same. Either you eat halava, puri or stool, you are eating according to the taste. Just like in the airplane we sit down. They are asking, "Sir, what can I...?" We say, "We refuse." We don't touch anything in the airplane because we know what is that. And the next man, he is eating very nicely the intestine of hog. We have seen it. He is very nicely eating with spoon and fork, very enjoying. And we are saying, "Oh, what nasty thing he is eating." We don't, do not touch even what is offered. So why? We are taking whatever little things we have taken with us. But the result is the same, tustih pustih ksut nivrtti. You are hungry, you take something, so your appetite will decrease and your satisfaction will increase. You will get strength. Tustih pustih ksut nivrtti. So this is not improvement. Eating by the hog and eating by the human being, the result is the same. Tustih pustih ksut nivrtti. But eating the intestines of the hog or eating halava, puri, it does not make any difference. Ei bhala, ei manda' saba 'manodharma'. In this material world, "This is good and this is bad," this is all mental concoction. 'Dvaite' bhadrabhadra-sakali samana.
So we should not be attached. We should completely give up anything material. That is niskincana. We have no business with anything material, either in the golden plate or on the street, on the floor. It does not make any difference. Our business is how to accept the prasadam, what Krsna has eaten, that is our concern. We are not interested with the intestine of hogs or halava, puri. No. We are interested to eat which is already accepted by Krsna. Krsna bara dayamoy, koribare jihwa jay, sva-prasad-anna dilo bhai. Our business is that "Krsna is so kind..." The Krsna prasada, those who are eating Krsna prasada, they are enjoying everything. Krsna bara dayamoy, koribare jihwa jay. We have got thousands of nice preparation. Why should we go to the hotel and restaurant? There are so many nice preparation offered to Krsna. Patram puspam. Krsna is ready to accept from a devotee whatever he offers, but within the limitation. Otherwise he will bring hog's intestine. That is not desired. If people say, "Whatever I eat, I can offer to Krsna..." There is a class, they say, "Whatever I eat you can offer." But that is not the process. The process is you must offer to Krsna what He wants. Just like you invite one gentleman. You ask him, "What can I offer you?" That is etiquette. Not that however rascal you bring, and one has to eat. No. Krsna says, patram puspam phalam toyam yo me bhaktya prayacchati, tad aham asnami: [Bg. 9.26] "I eat that." How He can eat? The atheist class will see: "Oh, you are offering so many nice foodstuff, but it is lying there. He is not eating." But he does not know the process of eating by Krsna. Angani yasya sakalendriya-vrtti-manti pasyanti panti kalayanti [Bs. 5.32]. He can eat by His eyes. He can eat by touching. And even if He eats the whole thing, again He can keep the whole thing. Purnasya purnam adaya purnam evavasisyate [Iso Invocation]. The atheist cannot see, but devotee, he can know that "Krsna is eating, and the prasadam we shall take."
So bhakti-bhajam. So we have to learn what is bhakti. Bhaktih paresanubhavo viraktir anyatra syat [SB 11.2.42]. If actually we advance in devotional service, then naturally viraktir anyatra syat. That is niskincana, no more taste with the material world. Niskincanasya bhagavad-bhajanonmukhasya param param jigamisor bhava-sagarasya. We must know why we shall take to devotional service, param param jigamisor, not to remain within this material world. Padam padam yad vipadam na tesam [SB 10.14.58]. Here in the material world, padam padam vipadam. Every step there is vipada; there is danger. So don't think that "She is dying" or "He is dying, and I shall not die." Everyone will have to die. Every step, there is danger of dying. It is not that The bhute pare gobar hasi(?). Everyone has to die. So before that death we must become fully Krsna conscious so that ante narayana-smrtih [SB 2.1.6]. The end will come today or tomorrow or day after tomorrow. Nobody will live here. But the success is if we can remember Narayana at the end of life. That is success. Ante narayana-smrtih. We should practice that. Don't bother about that "I shall die tomorrow. You are dying today, so I am better than you." Nobody will live here. Everyone will die, and we must be prepared for death. And the devotee has no fear for dying because if he is completely surrendered to Krsna, then he is going back to him. Tyaktva deham punar janma naiti mam eti [Bg. 4.9]. Simply by surrendering to Krsna.
And what is that surrendering? Man-mana bhava mad-bhakto mad-yaji mam namaskuru, mam evaisyasi asamsayah [Bg. 18.65]. Without any doubt. He is giving assurance. Four things only. Always think of Krsna. Man-mana bhava mad-bhakto mad-yaji mam. Anyone can do it. Everyone can offer Krsna patram puspam phalam toyam [Bg. 9.26]. Everyone can hear from Krsna what is Krsna. Where is the difficulty? The difficulty is that we want enjoyment in this material world. That is the difficulty. Therefore it is recommended that akincananam mayi bhakti-bhajam. For a devotee there is no problem. He is not attracted by liberation or by Svargaloka, by yogic perfection. He is not at all interested. Bhukti-mukti-siddhi-kami-
Thank you very much. (end)
© 2001 The Bhaktivedanta Book Trust International.
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