Vedic Knowledge Points To Krsna

Vedic Knowledge Points To Krsna

Caitanya Caritamrta Madhya 20.146-151
New York, December 3, 1966

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Prabhupada:

mukhya-gauna-vrtti, kimva anvaya-vyatireke
vedera pratijna kevala kahaye krsnake

So Lord Caitanya says, "You study Vedas in any way, directly, indirectly. In whatever way you like you study Vedas, but the ultimate objective is Krsna."

Now, Caitanya, Lord Caitanya, is describing about the various forms of Krsna. This is very important subject. How Krsna is all-pervading, He is describing.

krsnera svarupa-ananta, vaibhava-apara
cic-chakti, maya-sakti, jiva-sakti ara

Krsnera svarupa ananta. The transcendental forms of Krsna, innumerable, vaibhava, and His opulence, that is also innumerable. Nobody can estimate. How many forms are there of Krsna or how much opulent He is, nobody can estimate; nobody can measure. This is inconceivable. The first proposition. Cic-chakti maya-sakti jiva-sakti ara. And His potencies are also unlimited, out of which, three potencies are generally accepted: cit-sakti, spiritual potency; material potency; and marginal potency. These three potencies I have described many times. Cit-sakti, the spiritual potency, is a manifestation of the spiritual world, and material potency is a manifestation of this material world, and the marginal potency, we are, we living entities. We are marginal potency. Why it is marginal? Because although we belong to the spiritual potency, but we have got tendency to come into contact of this material potency. Therefore it is called marginal, "this way or that way." That a slight independence which is there in every living entity, he can use that, and he may select either to live in the spiritual potency or in the material potency. Therefore the living entities are called marginal potency. So parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. Although the energies of the Supreme Lord are innumerable -- nobody can count or measure -- but they are divided into three.

vaikuntha, brahmanda-gana-sakti-karya haya
svarupa-sakti sakti-karyera-krsna samasraya

Now, Lord Caitanya says, Vaikuntha. Just like this universe is a jagad-anda, is a big round ball, anda. Anda means egglike, just like egg is round. Therefore it is called brahmanda. It is a round ball. Every planet is round, and the universe is also round, and the Vaikunthas are also round, all round. Vaikuntha, brahmanda-gana-sakti-karya haya. So all these universes, the universe which we experience... There are innumerable universes that we cannot see. We can see only one universe, and in one universe there are innumerable planets. Similarly, there are innumerable universes, and in each universe there are innumerable planets. This information we get from Brahma-samhita.

yasya prabha prabhavato jagad-anda-koti-
kotisv asesa-vasudhadi vibhuti-bhinnam
tad brahma niskalam anantam asesa-bhutam
govindam adi-purusam tam aham bhajami
 [Bs. 5.40]

That brahmajyoti, in that brahmajyoti there are all these universes and Vaikunthas. All, they are resting in that brahmajyoti. Just like in the sunshine so many planets are resting, similarly, in the brahmajyoti, the personal shining of Lord Krsna, in that shining which is called brahmajyoti, all the universes and Vaikuntha planets or universes, they are all resting. And the universes, the material universes are only one-fourths in quantity of the Vaikuntha universes. All the universes taken together of this material world, it is only one-fourths in comparison to the other Vaikuntha, or spiritual, universes. Vaikuntha, brahmanda-gana-sakti-karya haya.

Now, these universes and the brahmandas, or the Vaikunthas, they are manifestation of the energy of the Supreme Lord. God is all-pervading. "God is all-pervading" does not mean God has lost His identification. This is the mistake of the impersonalists. "Because God is everywhere, God is all-pervading; therefore there should not be any particular existence of God." This is impersonalism. But this is material thought. They do not study Vedic literature properly. In the Vedic literature it is said, purnasya purnam adaya purnam evavasisyate [Iso Invocation]. Just like I have several times explained before you that in the spiritual absolute identity, one minus one equal to one and one plus one equal to one. So although innumerable energies are coming out of the supreme body of the Supreme Lord, still He is full. There is no loss of energy. Just like we can have some material example: the sun. We do not know for how many millions of years the sunshine and temperature is coming out of the sun planet, but still the sun is the same. There is no loss of temperature. So if in a material object this is possible, that in spite of distributing heat and light from the sun disk for millions and millions of years, the sun disk is still of the same temperature, there is no loss of temperature -- this is a material thing -- so why in the spiritual body of the Supreme there will be any loss? This is a material idea, that "Because God has become all-pervading, therefore He has lost Himself." Why He should lose His identity? This is confirmed in the Vedic literature: purnasya purnam adaya purnam evavasisyate. If you take from the... He is so full that if you take the whole thing from Him, still, He is whole. Purnasya purnam adaya purnam evavasisyate.

So as described here, krsna svarupa ananta vaibhava apara. So although He is transmitting innumerable energies and although He is expanding Himself in innumerable forms, still, He is one. Still, He is the same and one. That is the spiritual conception, or absolute conception. Absolute is not relative. "Because something has being taken away, therefore it is something less" -- it is relative. It is not absolute. This idea is relative. I have got in my pocket ten dollars. So I have taken two dollars. Now it is eight dollars. This is relative truth. This is not absolute idea. Absolute idea is that purnasya purnam adaya purnam evavasisyate [Iso Invocation]. Avasisyate means the balance is still full. Whatever you may take, the balance is still.

dasame dasamam laksyam
asritasraya-vigraham
sri-krsnakhyam param dhama
jagad-dhama namami tat

In the Srimad-Bhagavatam there are twelve cantos. In the Tenth Canto the appearance of Krsna and His activities are mentioned, in the Tenth Canto. And before Lord Krsna's activities and life is mentioned, there are nine cantos. So why? Now, dasame dasamam laksyam asritasraya-vigraham. Now, to understand Krsna, we have to understand what is this creation, how this creation is going on, what are the activities, what are spiritual knowledge, what is philosophy, what is renunciation, what is liberation. All these things we have to learn very nicely. After learning these perfectly, then you can understand Krsna. So in the nine cantos of the Srimad-Bhagavatam, all these different nine manifestation of His energies are described. If we can understand... Just like if we can study the sunshine, the energy of the sun, then we can estimate the value of sun: "Oh, what sort of temperature is there." So if you want to study God, if you want to know God, then you must first of all study His energies. God is all-pervading by His energy. You study. Just the scientists, what they are studying? They are studying a portion of the energy of God, only a portion of the energy of God. That is also not perfectly. So the energy is so vast and immense that one cannot study even the energy. Therefore those who are studying about God, after finishing the study of the energies, they are at a loss to understand how so much energy can be emanated from the person. Therefore they cannot conceive any personal idea of God. The energy is so vast and immense that they are bewildered in the energy. And how such great amount of energy can emanate from a person they cannot conceive, because they compare with their own energy. Because I am limited... I have got this body, I have got my personality, but my energies are limited. But we cannot understand that the Unlimited has got unlimited energy.

So this impersonal idea of God is for the less intelligent person, not for the intelligent persons. Those who are, I mean to say, favored with poor fund of knowledge, they cannot conceive about the Personality of Godhead. Therefore we have to approach authorities just like Lord Caitanya. He is putting something before us. Even in Bhagavad-gita Lord Krsna also says that "I am person. I am person." Mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7]. And it is confirmed by Arjuna. What is that? Param brahma param dhama pavitram paramam bhavan [Bg. 10.12]. Pavitram paramam bhavan. So the Bhagavad-gita, the speaker of the Bhagavad-gita, establishing Himself that "I am person," and the student of the Bhagavad-gita, I mean to say, Arjuna, he is accepting, "Yes. You are person. I accept it." I do not know why these fools explain, from Bhagavad-gita, impersonalism. Where is the chance of explaining impersonal about conception of God from Bhagavad-gita? Now, how they can surpass the speaker and the student? The student is Arjuna. He is accepting that "You are the Supreme Personality of Godhead." And the speaker, Krsna, He is also establishing Himself that "I am the Supreme Personality of Godhead." Now, wherefrom these fools take impersonal idea, I do not know. How they can? There is no chance. But still, they will poke their nose in that way. It is very sorry plight. You see? They are simply misleading persons.

So God is person. God, so far Vedic literature is concerned, God is person and accepted by the acaryas. We have to follow the acaryas; otherwise we cannot... Our own interpretation, our own tiny brain, cannot conceive. We have to follow. Evam parampara-praptam [Bg. 4.2]. Sri Krsna said to Arjuna, and from Arjuna there are parampara. There are disciplic succession. We have to follow that way. Now, here Lord Caitanya, although He is Krsna Himself, still, He is in that parampara, in that disciplic succession. He says that "In order to understand Krsna, you have to study His energies. He is person. His energies are impersonal." In Srimad-Bhagavata also it is said,

vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
 [SB 1.2.11]

"The Absolute Truth, those who know about Absolute Truth, they say..." Srimad-Bhagavata describes about the Absolute, vadanti tat tattva-vidah. Tattva-vidah means "those who are in the knowledge about the Absolute Truth." Vadanti tat: "They describe that thing as Absolute Truth." What is that? Advaya-jnana: "There is no duality of knowledge." That is Absolute Truth. Vadanti tat tattva-vidas tattvam yad advaya-jnanam [SB 1.2.11]. Advaya-jnanam means just like you are Mr. such and such, and when you are not present, if I ask, "Mr. such and such, please help me this way." But you are not present; you cannot help. Therefore it is duality. Your name and you, person -- duality. And advaya-jnana means, nonduality means, the person and the name is the same. Otherwise what is the use of chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare? Then in that way I can chant anyone's name? No. This Krsna name and Krsna is Absolute Truth, advaya-jnana, nonduality. Nonduality.

So vadanti tat tattva-vidas tattvam yaj jnanam advayam, brahmeti [SB 1.2.11]. That Absolute Truth is manifested in three phases. What is that? Brahman. Brahman is impersonal, Brahman conception. Then Paramatma, localized conception. Isvarah sarva-bhutanam: [Bg. 18.61] "Isvara, the Lord, is sitting in everyone's heart." This is Paramatma conception. And Bhagavan. Bhagavan means the Supreme Personality of Godhead. So Bhagavan, Paramatma and Brahman, they are not different. Simply according to my realization, the different names are there, according to my different realization. Somebody is realizing only the impersonal manifestation, energies, and somebody is experiencing the... Because God is everywhere. So I experience this way; you experience in that way. Therefore the name, Absolute Truth, is differently named. Otherwise there is no difference. It is my realization. So we... If somebody argues, "The sunshine is sun," well, that can be accepted. Why not? Sunshine is sun. But if somebody says, "No, sunshine is not sun," that is also accepted because sunshine is not sun also. Somebody says that "Sunshine is sun." That is accepted. And somebody says, "Sunshine is not sun." That is also accepted because there is no difference between sun and the sunshine. Similarly... But by comparative study, one who is studying the sun as it is, he is studying everything or he knows everything. Similarly, one who knows Krsna, he knows everything. He knows Paramatma; he knows Brahman; he knows maya and everything. Yes. Yasmin vijnate sarvam eva vijnatam bhavanti. The Vedic literature says, "The understanding of that one is the understanding of everything."

So Lord Caitanya says that in order to understand that one Krsna, there are nine cantos in the Bhagavad-gita (Srimad-Bhagavatam). Yes. Dasamasya visuddhaye. Unless we study these nine cantos perfectly, we cannot understand what is Krsna, because in the Bhagavad-gita it is said that,

manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascid vetti mam tattvatah
 [Bg. 7.3]

"Out of millions and millions persons, some persons are interested in self-realization, not all." That we can see. Some of you... There are thousands and thousands of persons. Some of you are interested to understand this, so you kindly come here. Therefore manusyanam sahasresu: "Out of millions and millions persons, somebody becomes interested in self-realization." Then yatatam api siddhanam: [Bg. 7.3] "Now, out of those persons who are trying to realize self, out of such millions and millions persons, somebody may know what is God." So it is not very easy. But it is easy also. For whom? Who at once surrenders to God. Then God reveals to him. And one who does not surrender, oh, it is very difficult for him. Vedesu durlabham adurlabham atma-bhaktau [Bs. 5.33]. You cannot find out God by simply reading and philosophizing all the scriptures and books. No. If you want to know God, then you must be in confidence. You must be a devotee, a lover of God. Then you can understand God. Otherwise it is not possible.

Thank you very much. Any question? (end)

 

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Everyone Is Dear to Krishna

Srimad-Bhagavatam 7.6.2
Vrndavana, December 3, 1975

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Harikesa: ...tam, Seventh Canto, Sixth Chapter, verse number two. "In this human form of life there is chance to go back to home, back to Godhead. Therefore every living entity, especially in this human form of life must be engaged in devotional service. This devotional service is natural because Lord Visnu, the Supreme Personality of Godhead, the master of the soul, the Supersoul, is the most beloved being of all other living beings."

Prabhupada: When the Deity door is open?

Aksayananda: We are waiting, Srila Prabhupada.

Prabhupada: Why? Why you... No waiting.

Aksayananda: It's scheduled to open right now.

Prabhupada: So why waiting?

Aksayananda: We're going to wait for your convenience.

Prabhupada: Huh?

Aksayananda: For your convenience.

Prabhupada: No, no. My convenience is not there. We can see later on.

Aksayananda: Very well.

Prabhupada: But in time the Deity door must be open.

Aksayananda: We can keep schedule now.

Prabhupada: Yes.

Aksayananda (aside): You can inform him.

Prabhupada: We can go after finishing and offer respect. That doesn't matter. But the Deity must be open.

Aksayananda: Yes. It is now.

Prabhupada:

yatha hi purusasyeha
visnoh padopasarpanam
yad esa sarva-bhutanam
priya atmesvarah suhrt
 [SB 7.6.2]

This is called sambandha-jnana. (bells ring, Deities open) There are three things -- sambandha, abhidheya, and prayojana. Sambandha means first of all we have to establish what is our relationship with God. This is called sambandha-jnana. Any Vedic literature, it is dealing with three things -- sambandha, abhidheya, and prayojana. Everywhere... In our relationship with mundane world... You are American. So American means the sambandha, the relationship. You have got intimate relationship with the country known as America. This is called sambandha. Unless you know what is your relationship with America there is no question of fighting for America, because the relationship is there. Similarly, in any country... This is, of course, artificial, man-made sambandha, externally. But the principle, to know first of all our relationship, then act accordingly and then the purpose for which we establish relationship, that is obtained. A businessman, he enters into business contract with another businessman. The agreement is there, that "We shall transact business as purchaser or seller, as agent or as principle." This is called sambandha-jnana. If we do not know what is our sambandha, relationship with God, then why one should be interested to worship God? There is no question. Therefore sambandha-jnana is the first principle to understand.

So sambandha-jnana, Krsna says in the Bhagavad-gita, what is the position between the living entities and the Supreme Lord. In the Vedas it is stated, nityo nityanam cetanas cetananam eko yo bahunam vidadhati kaman (Katha Upanisad 2.2.13). We are related with God because He is the chief leader. Nityo nityanam. We are all nityas, eternal, and He is the chief eternal. From eternal, chief eternal, small eternals come. Just like the sun is the big illumination, and the sunshine is coming from the sun, small, bright particles. It is also individual. But because it is automatic, molecules, we cannot see differently. We see simply the illumination. But it is combination of bright particles, the sunshine. So in this way, nityo nityanam. Krsna is the big, bright subject, and we are small particles coming from Krsna. Mamaivamso jiva-bhutah [Bg. 15.7]. It is perpetually we are connected. Just like the sun and the sunshine is perpetually connected, Similarly, we are also perpetually connected. Take it any way. Krsna, or Visnu, the supreme father, and we are all sons.

sarva-yonisu kaunteya
sambhavanti murtayoyah
tasam mahad-yonir brahma
aham bija-pradah pita
 [Bg. 14.4]

He is the supreme father, and as the father and the sons are related eternally, you cannot be separated. There may be misunderstanding between the father and the son, but the son is always the son, and the father is always the father. That cannot be separated. So our present material condition of life means that we are forgotten of our relationship with God. This is our position. Therefore people are... Some of them are agnostics. Some of them are atheist. Some of them are this, that, so many. They want to forget God. They have already forgotten, and on account of their forgetfulness they are conditioned by nature. The father wants the sons may come back, and the sons have forgotten the father. Therefore the father comes as incarnation. Yada yada hi dharmasya glanir bhavati bharata, tadatmanam srjamy aham [Bg. 4.7]. Why Krsna comes? Not only He comes, He sends His so many incarnation. Some of them are svamsa. Some of them are vibhinnamsa. Everyone is coming here to canvass, to get back the sons back to home, back to Godhead. In different countries, in different atmosphere the business is going on to reestablish the lost or forgotten relationship with God. This is going on.

So here Prahlada Maharaja recommended in the first verse, kaumara acaret prajno dharman bhagavatan iha: [SB 7.6.1] "From the very beginning of childhood one should be trained up to act according to the bhagavata-dharma." That is real life. But instead of bhagavata-dharma, they have created so many false dharmas. So many. So that is our mistake. Real dharma is bhagavata-dharma, relationship with God. You may call it bhagavata-dharma or the occupational duty in relationship with God. That is compulsory. You cannot say that "I do not need it." No. That is compulsory. If you are not in bhagavata-dharma, then you are misled. That is described, dharmah projjhita-kaitavo atra [SB 1.1.2]. Where there is no question of to understand the relationship with God, that kind of religious system is bogus and cheating. Dharmam tu saksad bhagavat-pranitam [SB 6.3.19]. This is the purport. Therefore it is said that why bhagavata-dharma should be learned or one should be trained up in bhagavata-dharma. Because yatha hi purusasya: "Of all living entities..." Purusasya iha visnoh padopasarpanam. Visnoh padopasarpana means the same thing, as you say, "back to home, back to Godhead."

Visnu is original Lord, or our father. We have expanded. Mamaivamso jiva-bhutah [Bg. 15.7]. Every living entity is part and parcel of Visnu, and they are separated. Not separated but given freedom to serve Visnu. To serve does not mean no freedom. It is not dull stone. Every living being... Just like you are trying to serve the cause of Krsna conscious. It does not mean that you have no freedom, you are like stone. No. You have got freedom but you are utilizing the freedom how to render best service to Krsna. That freedom is required. You must have freedom. Otherwise it is a dull stone. We have constructed this temple with freedom that "The temple should be constructed in this pattern, in this fashion. It should be decorated like this." So it is freedom, but that freedom is not misused. It is used for the service: "How best service we can render?" This is the proper use of freedom. And when you misuse the freedom, then it is maya. That is called maya. Therefore our freedom should be how to become fully engaged in loving service of the Lord. Visnoh padopasarpanam. Yatha hi purusasya iha visnoh padopasar... Why? It is still further explained, yad esa sarva-bhutanam priya. Visnu is very dear to us.

Same example: Father and the son. The son is dear to father, and the father is dear to the son, at least so long the child is not grown up to rebel against the father and mother. Just like the small child lying down on the lap of the mother. It does not know anything except mother. So as soon as mother is not there it begins to cry because very, very dear. Mother is very dear. Similarly, the child is also very dear to the mother. This is natural relationship. So we being part and parcel... What is this child? A part and parcel of the mother. From very small body the child has grown. That means the mother has given the body of the child. Therefore it is part and parcel. Hm. What is child? From the mother's body it has developed, and then it comes out and develops again, go on. So yad esa sarva-bhutanam priya. Therefore child is... Because part and parcel, therefore the child is very dear to the mother and the mother is very dear to the child, priya. Priya means very, very dear.

So similarly, our relationship with Visnu is very, very intimate, very, very dear. It is not ordinary relationship. That is being explained. You cannot give up your very dear friend, very dear father and mother or servant. There are so many relationships: santa, dasya, sakhya, vatsalya, madhurya. In different relationship, Krsna is very dear to us and we are also very dear to Him. You have seen the Krsna's picture. He is patting the small deer because animal or man, everyone is dear to Him. And for animal or man or everyone, Krsna is very dear. This is our relationship. So this artificial way of life, forgetting our relationship with Krsna, is condemned therefore. Na te viduh svartha-gatim hi visnum durasaya ye bahir-artha-maninah... [SB 7.5.31]. Here in this material world it is struggle for existence. Manah-sasthanindriyani prakrti-sthani karsati [Bg. 15.7]. Simply struggle to become happy. Why this struggle? Because they have forgotten that Visnu is, or Krsna is very, very dear to him. He, instead of accepting Visnu as very dear to him, he is accepting the maya as very dear to him. This is the fault. Therefore he is not happy. Therefore struggle for existence.

Therefore Prahlada Maharaja says that yad esa sarva-bhutanam. Sarva-bhutanam. Not that Krsna is very dear only to the human beings. No. Sarva-bhutanam. Because the relationship is very thick and thin, so Krsna is also very dear to every living entity. We have forgotten that. Just like the master and the servant, the crude example, the dog: The dog loves the master because he knows, "The master gives me to eat." He feels obliged. The master takes care of the dog, and the dog is very much anxious to serve the master. Similarly, eko yo bahunam vidadhati kaman. Why our relationship...? Because Krsna is supplying all the needs of life. Eko yo bahunam vidadhati. We require so many things but who is supplying? Supplying, Krsna. Krsna is supplying food to the small ant, and Krsna is supplying food to the big elephant. Unless Krsna supplies there is no food. If Krsna does not supply, if there is no production for your subsistence, then how you will live?

So eko yo bahunam vidadhati kaman. Therefore our relationship is very intimate. Not only my, but everyone, every living entity. Yad esa sarva-bhutanam priya atmesvarah. Atmesvara, atma, self. So everyone's self means himself, the spirit soul, is very, very dear. Just like if there is some danger immediately, then we shall leave this place immediately and try to save our body from the danger. Why you are trying to save your body? "No, because it is very dear to me." Why it is so dear? "Because I am living within this body." So I love my body because I am living within the body. Anywhere you take. You love your house, love your home. Why? Because you are living there. So you are loving yourself. Then why you are loving yourself? What is the source of yourself? Visnu, Krsna. Mamaivamso jiva-bhutah [Bg. 15.7].

So ultimately I love God. But there are so many impediments. I have forgotten. I am thinking sometimes to love my body, my mind, like that. But real love is because I am spirit soul, therefore I love myself. And why I love myself? Because it is part and parcel of Visnu. Therefore ultimately you love Visnu. But we have forgotten it. In relationship with Visnu we have learned to love... Not love. That is our lust. Real love is with Visnu. Because by nature there is love. Just like the child. It loves the mother. And in the absence of the mother he cries, and when the mother comes he becomes satisfied. So our real love is for Krsna but that we have forgotten. And you are offered, "Why you are crying? You take this. You take this. You take this." No. Nothing will satisfy us unless we again come back to love our original source of life.

Just like Dhruva Maharaja. Dhruva Maharaja was thinking of becoming happy by getting a great kingdom and ultimately when he met the Supreme Personality of Godhead, he found the object of love. He said, svamin krtartho 'smi varam na yace: [Cc. Madhya 22.42] "No. I don't want anything. I have got now everything. I have seen You." Yam labdhva caparam labham manyate nadhikam tatah. If you get Krsna -- Krsna or Visnu, the same thing -- then you become satisfied. Otherwise there is no possibility of satisfaction. That is not possible. Simply when you get Krsna, Krsna and Krsna's service is the same. It is not Mayavada, that we get Krsna and we become one with Him. Then that is not satisfaction. That is not satisfaction. When Dhruva Maharaja saw Visnu he did not say, "Now let me become one with You." No. He said, svamin krtartho 'smi varam na yace. There is svami, master, and the servant is feeling full satisfaction by seeing the master. This is real satisfaction, not that stop our relation, not that the child is crying and praying to the mother, "Mother, you push me within your belly. We become one." No. It is crying for the love exchange of mother. "Mother, give me your breast milk. I will be satisfied."

So there is no question of oneness. This oneness is false. There must be separate existence. Then there is satisfaction. A friend loves his friend and the other friend exchanges love. That is satisfaction, not that, "You are my friend and I am your friend. Let us become one." That is not possible and that is not satisfaction. Therefore those who are Mayavadis to become one with the Supreme, they do not know what is satisfaction really. Artificially they try to become one. That is not satisfaction. Ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad avisuddha-buddhayah [SB 10.2.32]. The Mayavadi thinks that "Now I have realized Brahman. I am Brahman, spirit soul. So I'll become one with the supreme spirit soul as soon as this body is finished." Gatakasa potakasa, it is said. But that is not real satisfaction. Ye 'nye 'ravindaksa vimukta-maninah. They think, "Now I am liberated. I am one with the Supreme." But actually he is artificially thinking that. Ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad avisuddha-buddhayah. Because they have no right information how to become satisfied fully, therefore they are avisuddha-buddhayah. Their intelligence is not yet pure. It is impure, again material. Aruhya krcchrena param padam tatah patanty adho anadrta-yusmad-anghrayah [SB 10.2.32].

Therefore you will find the Mayavadi sannyasis -- they come again to serve humanity, to serve animals, to serve, this, that, country, society. This is Mayavada. Avisuddha-buddhayah. He could not stay in the exalted post of being servitor and the served. The Supreme Lord is served and we are servant. Because we could not get to that position, therefore... My position is to serve. I did not like to serve Krsna. I wanted to become one with him. Therefore my position is not clear. Therefore, instead of serving Krsna, I come back again to serve humanity, community, nation, and so on, so on, so on. The service cannot be rejected. But because avisuddha-buddhayah, not properly trained up, still his unclean state of mind, instead of serving Krsna, because he is hankering after giving service but being nirakara, nirvisesa, without Krsna, then where he will serve? The service spirit, how it will be utilized? Therefore they come back again -- country, society... Once they give up, brahma satyam jagan mithya: "These are all mithya." But they do not know that actually giving service is real blissful life. That they do not know. Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. Therefore they fall down, again material activities.

So these things happened on account of not clear conception of life. That is Prahlada Maharaja. Therefore the clear conception of life, how to serve God, Krsna, that is called bhagavata-dharma. This should be taught to the children. Otherwise when he is engaged in so many nonsense service it will be very difficult to drag him from this false engagement and again establish him to the Krsna's service. So when we are children -- we are not polluted -- we should be trained up in bhagavata-dharma. That is Prahlada Maharaja's subject matter. Kaumara acaret prajno dharman bhagavatan iha durlabham manusa [SB 7.6.1]. We are serving. The birds are serving. They have got small, kiddie, children. They are picking up food and working very hard and bringing it in the mouth, and the small kiddies, they are chanting, "Mother, mother, give me, give me," and eat food. There is service. There is service. Don't think that anyone is without service. Everyone is serv... A man is working hard day and night. Why? To give service to the family, to the children, to the wife. The service is going on but he does not know where to give service. Therefore Krsna said, sarva-dharman parityajya mam ekam saranam: [Bg. 18.66] "Give Me service. You'll be happy." This is this philosophy, bhagavata-dharma. Thank you very much.

Devotees: Jaya. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 7.6.2 -- Vrndavana, December 3, 1975

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© 2001 The Bhaktivedanta Book Trust International.

You Think You Can Bluff

Srimad-Bhagavatam 1.15.24
Los Angeles, December 3, 1973



 

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Pradyumna: Translation: "Factually, this is all due to the supreme will of the Lord, the Personality of Godhead. Sometimes people kill one another, and at other times they protect one another."

Prabhupada: Now read the purport also.

Pradyumna: "According to the anthropologists, there is nature's law of struggle for existence and survival of the fittest. But they do not know that behind the law of nature, there is the supreme direction of the Supreme Lord Personality of Godhead. In the Bhagavad-gita it is confirmed that the law of nature is executed under the direction of the Lord. Whenever therefore there is peace in the world, it must be known that it is due to the good will of the Lord, and whenever there is upheaval in the world, it is also due to the supreme will of the Lord. Not a blade of grass moves without the will of the Lord. Whenever, therefore, there is disobedience of the established rules enacted by the Lord, there is war between men and nations. The surest way to the path of peace is, therefore, dovetailing everything to the established rule of the Lord. The established rule is that whatever we do, whatever we eat, whatever we sacrifice, whatever we give in charity, must be done to the full satisfaction of the Lord. No one should do anything, eat anything, sacrifice anything, or give anything in charity against the will of the Lord. Discretion is the better part of valor, and one must learn how to discriminate between actions which may be pleasing to the Lord and those which may not be pleasing to the Lord. An action is thus judged by the Lord's pleasure or displeasure. There is no room for personal whims. We must always be guided by the pleasure of the Lord. Such action is called yoga-karmasu kausalam, or actions performed which are linked with the Supreme Lord. That is the art of doing a thing perfectly."

Prabhupada: (aside:) That child... So the Fifteenth Chapter of the Bhagavad-gita, the statement is there by Krsna,

sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
 [Bg. 15.15]

Actually, everyone is suffering or enjoying. There is no enjoyment, only suffering. But the struggle for existence, to counteract the suffering, we take it as enjoying. Actually there is no enjoying.

In the Bhagavad-gita you know... (aside:) It is disturbing, the child. In the Bhagavad-gita that... What I was speaking? Enjoying and suffering. Bhagavad-gita, Krsna says that "This place..." The supreme authority says, "This place, this material world, is duhkhalayam asasvatam: [Bg. 8.15] it is the place for suffering." That is a fact. One person is trying to accept suffering as enjoying, and another person is trying to end actually suffering. This is the difference between sane and insane person. I'll give you a practical example, that in the prison, government prison house, there are some prisoners who are called first-class prisoners. They are given special favor by the government. So... And there are third-class prisoners also. But both of them are prisoners. And prison is not meant for comfortable life. It is meant for suffering. The Bhaktivinoda Thakura therefore sings, anadi karama-phale pari' bhavarnava-jale taribare na dekhi upaya. One who is sane person, he knows that "I may be first-class prisoner, that does not mean I am not prisoner. I am prisoner." The suffering of the prison house, that I have no independence to do anything, that is prison life.

We are, everyone is thinking that we are independent, but that is not the fact.

prakrteh kriyamanani
gunaih karmani sarvasah
ahankara-vimudhatma
kartaham iti manyate
 [Bg. 3.27]

Actually, everybody is being carried by the laws of material nature, but a foolish person is thinking that he is doing himself. So here it is said that prayena etad bhagavata isvarasya vicestitam. We cannot do anything without the will of the Supreme Personality of Godhead. Just like in state you cannot do anything without the sanction of the government, similarly the supreme state, the supreme order-giver, Krsna or God, without His sanction we cannot do anything. But here it is said that mitho nighnanti bhutani bhavayanti ca yan mithah. Sometimes by His will we kill one another, and sometimes we give protection one another. So does it mean that in different time Krsna is giving different intelligence? No. Krsna's action is daiva, superior. Just like the high court, the judge is... Somebody condemning somebody that "This man should be hanged," and other man, "Yes, he must get the degree. He will get the millions of dollars from that person." Now, is he partial? He is giving somebody millions of dollars and somebody is ordered to be hanged. Is he partial? No. He is not partial. He is simply administering the law. That's all. This man has created such a situation that he should be condemned to death, and this man has created such situation that he will be rewarded by ten thousand and millions of dollars. It is his action.

Karmana daiva-netrena. We are acting, and daiva-netrena, by superior administration, daiva-netrena, we are getting different types of body, and suffering or enjoying the consequence. This is our position. Krsna is... God is... It is said in the Bhagavad-gita, samo 'ham sarva-bhutesu: "I am equal to everyone." Otherwise how He is God? God is not partial, that somebody should be killed and somebody should be rewarded with ten thousand dollars. No. It is our own work, we create such situation. That you should know. We forget. Now, somebody I kill in my last life. Just like here, if I kill somebody, then I shall be killed also, by the law, nature or law of God. Similarly, I forget that because I kill somebody, now that somebody is killing me. So forget. But Krsna reminds, "Now this person killed you," or "This child killed you last life. Now you can kill in the womb. Now you kill." Vicestitam. He reminds. Because Krsna is described: anumanta. Anumanta upadrasta. He is witness. Now this man has killed this man. Now he gets the opportunity to kill him again. And Krsna reminds you, "Kill him. Here is opportunity." This is the position. Don't think when it is said that isvarasya vicestitam, it is by the will, that will, because He is equal to everyone, so everyone should get chance to retaliate. That is going on.

So God is not partial, He is impartial. Samo 'ham sarva-bhutesu na me dvesyo 'sti na priyah. Nobody in the material world... Just like jail superintendent or the government. The government is not partial. Government is equal to everyone, but everyone is enjoying or suffering according to his own work. So that is reminded. That is reminded and sanction given that "This body, this being, killed you in your last life. Now I give you sanction, you can kill him." This is called nighnanti. Mitho nighnanti. And "This man gave you protection, so you give him protection." So what is the wrong there? There is nothing wrong. It is equal justice. Because... Don't think that because God or Krsna gives sanction, vicestitam, therefore He is partial. No. He is always impartial. We are suffering our own activities. Karmana daiva-netrena. We are getting different types of bodies, suffering.

Now... Therefore we should always try to understand the will of God. That is our duty. That will of God we can understand in the human form of life. That is an opportunity. Will of God is expressed very clearly. Sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. That is said already. Nobody can say "What is the will of God? I do not know." No, you know. He says, God says, Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. "You give up all other business. You just become surrendered to Me." "And then how shall I pull on? Aham tvam sarva-papebhyo moksayisyami: "I shall give you protection. I will give you protection and I shall release you from the effects of all sinful activity."

Because we suffer on account of sinful activities. And we enjoy by pious activity. That is the law. If you become nicely educated, cultured, then you get good position in the society. But if you are a rascal, then you suffer. Similarly, we are creating our position. But that... That is called karma-bandhana. Karma-bandhana means so long we do not know what is our duty, we create our position differently and therefore sometimes we suffer, sometimes we enjoy. Therefore we must know what is our duty. That we have forgotten. Na te viduh svartha-gatim hi visnum [SB 7.5.31]. In this material condition of life we have forgotten what is our actually aim of life. Therefore Krsna comes. Yada yada hi dharmasya glanir bhavati bharata, tadatmanam srjamy aham [Bg. 4.7]. Our duty, when we forget our dharma, that is called dharmasya glanih. Dharma is not a religious sentiment. Dharma means our occupational duty, real meaning. I think I have given in Srimad-Bhagavatam. So when we forget our duty, that is called dharmasya glanih. Glanih means deterioration of our real occupational duty.

So our real occupational duty is to serve the Supreme. That is our real occupational duty. We are meant for serving. But when we forget serving Krsna and we try to serve so many other things... That means... "So many other things" means our lust, our greediness, our illusion, our so many problems we serve. We have to serve. That is our position. Nobody can be free from service. That is not possible. But we do not know where to give our service. That is forgetfulness. Kamadinam kati na katidha na palita durnidesah. Here, the human being in ignorance, they are serving the kama, lust, greediness, moha, anger -- so many things they are serving. They are serving. A man is killing another body by lust, lusty desires. Or by illusion. So many other reasons. So we are serving. There is no doubt about it. We are serving. But we are serving our kama, krodha, lobha, moha, matsarya. Lust, desire, avarice, like that.

Now we have to learn that we have been frustrated by serving so many things. Now we have to turn that service attitude to Krsna. That is Krsna's mission. Sarva-dharman parityajya mam ekam saranam vraja: [Bg. 18.66] "You are serving already. You cannot be free from service. But your service is misplaced. Therefore you just turn your service unto Me. Then you become happy." That is Krsna consciousness movement. Kamadinam kati na katidha palita durnidesah. Because we are greedy... Just like a greedy man, he is suffering by eating more. There are so many diseases, just like diabetes or dysentery. There are so many things. These are the diseases for eating more. That's all. So we are suffering; at the same time, we are eating more. Because we are greedy, we are lusty. This is the cause. So therefore kamad... We are serving. We are serving our lust, our greediness, and suffering. This is practical. If you have no hunger, if you eat... If you have no appetite, if you eat, then you suffer. If you infect some disease, you'll suffer. That is practical. So we are associating in, being infected by lust, greediness, illusion, fearfulness, so many things. Sada samudvigna-dhiyam asad-grahat. If you steal, then you will be under fearfulness: "Oh, I may not be arrested; I may be arrested." Because you have done that, asad-grahat, you have done something wrong, therefore you are under the influence of fearfulness. It is very easy to understand.

So we are creating our situation and serving a different type of desire. That's all. Kamadinam katidha na... And sometimes we are doing something which we should not do. Still, we are doing. But doing so, tesam karuna jata. Although we have done so much for to serve the lust, greediness, but they are not merciful. They are still dictating, "Go on doing this, go on doing this, go on doing." He is suffering; still, he is following the dictation of lust and desire. We are creating our own karma. Therefore any sane man will see that "I have served so long, so much, our desires, but I am not happy. I am not happy, neither the desire is happy." The desire is never satiated that "You have killed so many animals. Now you don't..." No, he will go on, go on killing, killing, killing, killing, killing, killing. He is never satisfied, "Now I have killed so many. No more, stop." No, there is no stoppage. That will go on. Kamadinam kati na katidha. The injunction is "Thou shalt not kill," but he will kill and kill and kill and kill, and still, he want to be satisfied. Just see. The Bible says, "Thou shalt not kill," and they are simply engaged in killing business, and still they want to be happy. Just see the fun. Therefore Krsna says, "Yes, you be killed by occasional world war. You must be killed. You have created this situation. You must be killed. You may be American or Englishman or German or this or that. You may be very proud of your nationality. But you must be killed." This is the position. Isvarasya vicestitam. "You have killed so many animals. Now wholesale killing, one bomb. One atom bomb. Be killed."

So these rascals they do not know how things are going on. Isvarasya vicestitam. "Tit for tat." There must be. If in ordinary laws, in the state laws, that if you have killed somebody you must be hanged, so do you think you can simply bluff the Supreme Authority, Krsna, that you are going, killing, killing, killing, and you will be saved? No. You will be killed in pestilence, in famine. Even within your mother's womb, you will be killed, where it is supposed to be good protection, there also you will be killed. The human nation being degenerated in such a way, the killing business is increasing daily, daily, daily. Isvarasya vicestitam.

So we therefore must submit to Krsna. Sarva-dharman parityajya... [Bg. 18.66]. Because we cannot become free. We cannot go out of the laws of God. That is not possible. Therefore we must surrender that "Krsna, God, I have acted freely so many births. I did not become happy. Neither I am happy at the present moment. So now I surrender unto You. You say that ‘I give you protection.' So kindly give me protection." This is Krsna consciousness movement.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 1.15.24 -- Los Angeles, December 3, 1973