Nothing Other than Krishna

Srimad-Bhagavatam 7.9.20 Mayapur, February 27, 1976 download  flash player   Take a test Dayananda: "My dear Lord, everyone within this material world under the modes of material nature, being influenced by the mode of goodness, the mode of passion, the mode of ignorance, all of them being influenced by the particular mode of nature and working, all of them, including the greatest personality, Lord Brahma, down to the smallest ant -- everyone is working under such influence. Therefore everyone within this material world is influenced by Your energy, under the cause of which they are working, the place where they are working, the time when they are working, the matter for which they are working, the ultimate goal of life as they have considered as final, and the process and ways of activity -- all of them are nothing but different manifestation of Your energy. And as the energy and energetic being identical, all such activities are Your different forms of energy only." Prabhupada: yasmin yato yarhi yena ca yasya yasmad yasmai yatha yad uta yas tv aparah paro va bhavah karoti vikaroti prthak svabhavah sancoditas tad akhilam bhavatah svarupam  [SB 7.9.20]

This is summarized in the Vedic language, sarvam khalv idam brahma. Without Krsna there is nothing existing. In the Bhagavad-gita also it is said, maya tatam idam sarvam. Whatever we see, very superior or inferior, good or bad, that is all from Krsna. Bad is also Krsna? Yes. Bad is also Krsna because there cannot be anything existing without Krsna, no existential position. Mat-sthani...

maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
 [Bg. 9.4]

Everything existing on Krsna. This material energy -- earth, water, fire, air, sky -- that is Krsna's energy. Bhinna me prakrtir astadha. They are also Krsna's energies. Opposite elements also. Just like heat and cold. So they are opposite. Sitosna. Sita means winter, and usna means summer, warm and cold, cool. We see practically that the expert electrician by the same electric energy is running on the heater and the cooler. The cooler is also working under electric energy, and the heater is also working. So ephemerally heat is opposite to coolness, and coolness is opposite to heat. But both of them are working under the same energy; simply it is a question of adjustment by the expert electrician. So God is one, and His energy is also one, and there is no separation of energy from the energetic. Just like fire and heat. Heat cannot be separated from fire. But still, heat is not fire. I may be heated by high temperature, but if there is fire, then I will be burned -- different action -- although both of them are the same, heat and fire. Therefore the conclusion should be sarvedam akhilam jagat parasya brahmanah sakti. Parasya. Parasya means "of the Supreme Brahman." Supreme Brahman is Krsna. Isvarah paramah krsnah [Bs. 5.1]. And Arjuna also accepts Krsna as Parabrahman. So everything is Krsna. Therefore Krsna said, maya tatam idam sarvam jagad avyakta-murtina: [Bg. 9.4] "I am spread all over the creation.' Avyakta-murtina. But you cannot see Krsna. Here we know there is air, there is ether, there is light, there is heat -- everything is here. We can see it, experience it, but avyakta-murtina -- Krsna is invisible, imperson. That is the difference between person and imperson. There are philosophers who think that the Absolute Truth is person, and there are other philosophers, they think the Absolute Truth is imperson. But we followers of Caitanya Mahaprabhu, we accept both. He is person and imperson also at the same time, simultaneously. Acintya-bhedabheda-tattva.

So this is very nice philosophy. We have to understand very clearly this position, the grammatical difference. What is called? The nominative? What is called in Sanskrit? Karaka? Karta karaka, karma karaka, like that? Yes. Different things are being done under different situation. They are called karaka. Somebody was working as the person; another is objective; another is causative; another is dative; another is relative. In this way it is explained here, yatha yena yasmai yasmat. So these are the karaka, different position of activities. But all these different positions can be adjusted into one. That is Krsna, Brahman. Eko brahma dvitiya nasti. Only Krsna is there, nothing except Krsna. That understanding, that there is something other than Krsna, that conception, "other than Krsna," is called maya. Actually there is nothing except Krsna, but due to our imperfect knowledge we think there is something other than Krsna. There is nothing other than Krsna. Everything is Krsna. Krsna says, maya tatam idam...

In other place also it is said that eka-desa-sthitasyagneh.

eka-desa-sthitasya agner
jyotsna vistarini yatha
parasya brahmanah saktih
sarvam idam akhilam jagat

Just like this light is there. Light is in one localized place. Then another... These examples are very easy to be understood, that the sun... Sun globe you see in the morning. It is there, but the heat and light is expanded, two energies. With the sunshine, with the sunlight, we get light, sunshine, and at night we are shivering in cold, and there is heat -- no more shivering. So two things are emanating from the sun, two energies: heat and light. The physicists, their whole study of physical nature is based on this heat and light, and nothing else. So similarly, Krsna has got two energies: heat and light. Here in this material world we can feel the heat. The things are going on very nicely without any change. The sun is rising exactly at 6:15, and the whole day working, and again in the evening exactly at 5:30 it is setting. So this material world is that heat. Just like I am sitting here, I feel heat -- immediately I shall be warm. There must be some fire; otherwise wherefrom the heat is coming? "See where there is fire." If there is smoke, then one should understand there is fire. I have seen practically in Nainital, very high hill, and there was smoke. So I asked the station master that "Why there is smoke?" So he said, "There is forest fire." So nobody goes there to set fire, but there is fire. By the smoke, one can understand there is fire. Similarly, we should try to understand there is presence of Krsna by the heat and light; two energies, spiritual energy and material energy. The spiritual energy means light. You can see directly Krsna. You can talk with Him. You can deal with Him. And the material world the heat is there. The Krsna's energy is working. Parasya brahmanah saktih. Without Krsna's energy, how everything is taking place? And He is explaining. He says, mayadhyaksena [Bg. 9.10]. Mayadhyaksena prakrtih suyate sa-caracaram. Don't be rascal, that "This material nature is working automatically." This is rascal's. Material nature is not working independently, not by accident. It is not accident that exactly at 6:30 or 6:15 the sun is rising. Do you think accident takes place every day? One day you may say, "The sun is rising at 6:30 by accident." But daily? What is this rascaldom?

So those who support this accident theory, they are simply rascals. How accident can take place exactly in the same time and in the same way, exactly in the same season changing? And the flowers are coming. The atmosphere is different. Is that accident? Less intelligent, mudha. They will not agree that it is being done by God, by the direction of..., mayadhyaksena [Bg. 9.10]. Adhyaksa means direction. So the sun, moon, or anything material that is working, we see they are working very wonderfully, but don't think that they are working automatically or independently. No. That is not possible. The foolish man may think like that, "automatically." No, there is no automatically, no accident. Therefore, yena yasmad yatah yad uta, superior, inferior -- everything is systematically being done according to the desire. They say, "Not a blade of grass moves without the desire of Krsna." That's a fact. Without Krsna's desire... Every step we are going forward, it is guided by Krsna. It is not directly by Krsna but through the instrument of Krsna. This is nature. Nature is nothing but instrument. Durga. Durga. Srsti-sthiti-pralaya-sadhana-saktir eka chayeva yasya bhuvanani vibharti durga [Bs. 5.44]. This Durga energy. Durga energy means this material energy. Durga. Durga means fort. We are packed up within this fort. You see the round sky. It is just like a football. And within, we are packed up. Just like the soldiers, they are within the fort or there are other persons also, similarly, this is a durga. Durga. Duh means difficult, and ga means going. Dur-ga. So because the nature is feminine, therefore it is called Durga. So just like in the fort, in the jail, if you are put, it is dur-ga, very difficult to come out, very, very difficult. Duh means it is not so easy. Therefore it is called dur-ga. You cannot enter in the fort or in the jail. Big, big walls, you cannot enter there without permission, and you cannot come out without permission. That is called durga. So this Durga, or durga-sakti, material energy, very, very powerful. You cannot come out from this fort of material existence without superior permission. That is Krsna's permission. Mayadhyaksena: [Bg. 9.10] "Under My vigilence, under My superintendence."

So Durga-devi is keeping you captivated. When Krsna says, "Let him go," immediately released. Immediately you are released. And when Krsna says, "Keep him under your control," so you have to remain. So we are captivated now within this material world. We are announcing that "We are independent. Whatever we like, we can do." These are all foolishness. You are entangling yourself, simply entangling. A little mistake -- you'll have to suffer. Just like in our daily affairs you can eat so much. A little more eating means disturbance in the digestion. You are so much under the control of nature. But these rascals, they do not understand it. They declare, "Freedom."

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

These rascals, vimudha, mudha, very strongly mudhas. Ahankara-vimudhatma. That false egotism -- "Oh, I am very big man. I am so intelligent. I am so learned. I have got money" -- this is ahankara. This is called false ahankara. This is also... If you actually have got money, that's all right; you can say, "I have got money." But you have nothing, not a farthing, and still, somehow or other, because you have got some money, you say, "I have got money." That is not your money; that is Krsna's money. Isavasyam idam sarvam [Iso mantra 1]. Everything belongs to Krsna, you rascal. You do not know. You are thinking that it is your money. That is ahankara-vimudhatma. Now where you are going? You are giving up this body, so take your money with you. How can you take? The money is there, the body is there, the family is there, the house is there -- everything left. Now you go and become a dog. You have treated just like a dog. You have treated just like a hog. Now you take the body of a... Now your money, your family, your society, your house -- left. So how you can claim, "It is mine"? The ahankara-vimudhatma. These rascals, under false egoism, thinking, "This is mine. This is..." Real sense is isavasyam idam. It is all Krsna's.

So service means that Krsna's things should be engaged in Krsna's service, that's all. You have nothing to earn. Everything Krsna's. Just like in India you'll find, there are many devotees. If you go to the Ganges, they are taking bath, and they are offering worship to the Ganges. What is that worship? Now, you take little water from the Ganges, and with mantra you again throw it down. So that water you are offering to the Ganges, is it your property? That water you have taken from the Ganges, but with devotion, if you say, "Mother Ganges, Gangaji, it is your thing. Please take my offering," then mother Ganges is pleased. Similarly, everything belongs to Krsna. The sooner you offer to Krsna whatever you have got, that is your triumph. And so long you keep it -- "It is my property" -- Then you are a fool. Then you are a fool number one. You cannot keep it; it is false. Just like a child, he has taken some notes from the father, and he'll not give it, and father is asking, "Ah, my dear child, you are so good. You take little lozenges. You give these note." It is going like that. Krsna is begging, patram puspam phalam toyam yo... [Bg. 9.26]. (end)

 

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Beginning of Material Life

Beginning of Material Life Srimad-Bhagavatam 7.9.21 Mayapur, February 28, 1976 download  flash player   Take a test Dayananda: "O my Lord, the supreme eternal, by expansion of Your plenary portion You have created a subtle body, the living entity, through the agency of Your external energy. And thus the living entity becomes entrapped with different varieties of desires through the mind, consisting of unlimited desires to be fulfilled by the Vedic direction of karma-kanda, fruitive activity, and the sixteen elements. Who is there who can come out of this entanglement without taking shelter at Your lotus feet?" Prabhupada: maya manah srjati karmamayam baliyah kalena codita-gunanumatena pumsah chandomayam yad ajayarpita-sodasaram samsara-cakram aja ko 'titaret tvad-anyah  [SB 7.9.21]

This is the description of material existence. So, first thing is, our mind is polluted. The simple statement of a Vaisnava poet,

krsna bhuliya jiva bhoga vancha kare
pasate mayara tare japatiya dhare

Actually our position is to serve Krsna. That is real position. Caitanya Mahaprabhu starts His instruction from this point, that we are eternal servant of Krsna, and because we have rebelled not to serve, therefore Krsna, out of His unlimited mercy and compassion, He comes down and teaches, "You rascal, surrender. Why you are suffering unnecessarily?" Sarva-dharman parityajya mam ekam saranam: [Bg. 18.66] "You rascal, you give up all these so-called engagements. You surrender to Me."

So from this point Caitanya Mahaprabhu starts His instruction. When Sanatana Gosvami approached Him that "By Your mercy I have left my this material engagement. I was minister. I was very much puffed up. So by good fortune I saw You. Now I have retired from my so-called happy life. Now please tell me what is my position?" Ke ami kene amare jare tapa traya: "Why I am? What I am? Why I am put into this condition of suffering?" Just like one goes to the physician, a diseased man. He submits and inquires from the physician that "Why I am suffering from this pain? Some pain always in the heart, some pain in the belly, some pain in head. So what is the disease?" So Caitanya Mahaprabhu said, "The disease is that you are servant of Krsna. You are, rascal, trying to be master of the world." This is the struggle. A servant is trying to become master. How it is possible? It is simply entanglement. Just like in an office, a menial servant, if he wants to imitate the master, he'll be involved in so many difficulties. So that is our position.

So it is possible. Because a living entity is part and parcel of Krsna, so he has got the qualities of Krsna in very, very minute, fragmental portion. I have several times explained this. Just like a small drop of sea water has got the same chemical composition as the vast sea water. Therefore, if you taste the vast sea water, it is salty, and the drop is also salty because the same chemical composition is there in minute quantity. Therefore Krsna is svatantam. Janmady asya yatah anvayad itaratas ca arthesu abhijnah svarat [SB 1.1.1]. Svarat. Svarat means independent. Bhagavata begins that "The origin of everything, the Absolute Truth, is sentient." He's not a chunk. He's sentient. Janmady asya yatah anvayad abhijnah [SB 1.1.1]. Abhijnah means sentient. He's not a dull matter. But, the question is, wherefrom knowledge and sense comes? We have to take senses, learn knowledge, from master, from teacher. But so far Krsna is concerned, He is svarat. He hasn't got to take any knowledge from anyone. That is Krsna's, I mean to say, feature, svarat. Svarat means independent. Everything He's independent. He's not dependent. Nija-labha-purnah. The other day we learned, nija-labha-purnah. He is always complete in Himself. He hasn't got...

So when we imitate Krsna -- we want to be complete in ourself without the help of Krsna -- this is called maya. Maya means that we want to imitate Krsna. That is going on, material world. Therefore you'll find these Mayavadis... (aside:) Who is that? Take him out. The Mayavadis, they persist on this point, that "I am God." The maya is working there. Maya is working there still, although he is thinking that "I am now liberated. I have become Narayana." Ye 'nye 'ravindaksa vimukta-maninah. He is thinking that "I am God." That means he is in the darkest region of maya, and still, he is thinking that he's liberated. He is thinking what he's not. At the present moment, you'll find, the whole world is filled up with these rascals. They are in the deepest region of maya and concocting that he is God, he is God. This is maya. Therefore it is said, maya manah. The maya manah is so strong that maya manah srjati karmamayam baliyah. Very strong. His material existence began from this point, that "Why shall I serve Krsna? I shall remain independent." But the rascal does not know that he cannot become independent. That is not possible. But this is the beginning of material life. "Why shall I accept God? I am God." So the same thing is continuing in different phases.

So maya manah is very strong. It is very, very difficult. Therefore we have to voluntarily surrender. It takes very, very long time, baliyah, but if one is intelligent, if one is fortunate, he takes immediately. That is the difference. Otherwise it will take many, many births. Bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. Even if he is jnanavan, full knowledge of everything, scientific knowledge, physical, chemical, metaphysical, mathematical, all this knowledge, but denying God, "I am God. There is no need of God. Now we shall do everything. We are advanced in science..." This is called maya manah. These rascals, thinking like that... It will never be possible. Panthas tu koti-sata-vatsara-sampragamyo vayor athapi manaso muni-pungavanam [Bs. 5.34]. Great, a great muni... Muni means mental speculators. They're thinking within the mind this, that, this, that, this, that. Muni-pungavanam. Pungava. Pungava means very expert mental speculator. Even they think like that for many, many years... Panthas tu koti-sata-vatsara. Koti means hundred lakhs, and again multiplied by sata, sata, unlimited. Panthas tu koti-sata-vatsara-sampragamyo [Bs. 5.34]. And the speed? Vayor athapi manaso, speed of the air and the mind. Still, avicintya-tattve: they cannot understand what is God. Ask any scientist, any physicist, any mathematician. Just like recently one rascal -- he is doctor -- he has said that "Sita was sister of Rama, and Rama was this and that." So speculator. He has become bigger than the acaryas, and because he has got little doctorate title, he's thinking that he has become very, very big. This is going on. This is called maya manah. Maya is so strong that she is bewildering even so-called doctorates, deletes(?) and others. All rascals. Mayayapahrta-jnana. Therefore Bhagavad-gita says, mayayapahrta-jnana. Although they have got these university degrees, but they are rascals. Why? Mayayapahrta-jnana. Their knowledge has been taken away by maya.

Maya is very strong. You have seen the picture of Maya, Durgadevi, and the Mahisasura is fighting, very strong, just like Hiranyakasipu. There are many asuras. So Mahisa... Sometimes Krsna Himself comes to kill the asura, or sometimes His agent, Maya, Durgadevi, kills. You have seen the picture of Goddess Kali. She is killing simply the asuras, chopping one after another, one after another, one after... Srsti-sthiti-pralaya-sadhana-saktir eka [Bs. 5.44]. She can create, she can maintain, and she can make pralaya, devastator. That is her business. But so powerful, still, she is under the control of the Supreme Lord. Therefore here it is said, samsara-cakram aja ko 'titaret tvad-anyah. "A strong maya. I cannot get out of her clutches." So Prahlada Maharaja knows it. Ko 'titaret: "Who can surpass? Who can get rid of this clutches of maya?" Tvad-anyah. That is the fact. Therefore Krsna says that "You surrender to Me, and you'll be free from maya." Sarva-dharman parityajya mam ekam sara..., aham tvam: [Bg. 18.66] "I'll give you protection." Mam eva ye prapadyante. The same thing, whole instruction, is there. Simply if we want to be happy... Happiness you cannot have in this way, by concocting plans. That is not possible. You have seen the whole world, especially in the modern days. So many big, big nations, they are assembled together in the United Nations. Nonsense, where is unity? Simply disunity. For the last twenty or thirty years they are struggling. Before that, they convened another, League of Nation. So they are making simply plans. And it continues for some time. Then, after fifteen or twenty years, again conflagration of war, especially in the Europe. They're all demons. How the demons can bring in peace by so-called United Nation or League of Nation? That is not possible. They have to give up the demonic activities. They have to take to Krsna consciousness. Then they will be saved.

So we are just trying to introduce the real civilization. Actually there is no civilization at the present moment. They are simply cats and dogs and fighting one another. There is no civilization. This is not civilization. Atheists, demons, they are predominating. And because they have got big, big skyscraper building and many motorcars, India has become victimized: "Oh, without this motorcar and without this skyscraper building, we are condemned." So they are trying to imitate. They have forgotten their own culture, the best culture, Vedic culture. So it is the first time that we are trying to conquer over the demonic culture with this Vedic culture. This is the first time. So it is very pleasing that you have joined this movement. If you want to make the human society happy, give them this culture of Krsna consciousness. That is being described by Prahlada Maharaja, that samsara-cakra. If you become involved in this demonic culture, then the samsara-cakra, the wheel of repetition of birth and death, will go on. You cannot stop it. It is not possible. But if you take to Krsna consciousness, then there is possibility. This is the purport of this verse.

Thank you very much. Hare Krsna. (end)

 

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Crushed by the Wheel of Time

Srimad-Bhagavatam 7.9.17 Mayapur, February 24, 1976 download  flash player   Take a test Dayananda:"O the great Supreme, in every type of body, either in the heavenly planet or in the hellish planet, there are pleasing and not pleasing circumstances on account of combination and separation. But both of them are very, very regrettable position, as if burning in the fire. Although there are many remedial measures to get out of the miserable condition of life, but in the material world any such counteraction is more miserable than the miserable condition itself. The only remedial measure, I think, therefore, is to be engaged in Your service. Kindly instruct me in that way." Prabhupada: yasmat priya apriya-viyoga-samyoga-janma- sokagnina sakala-yonisu dahyamanah duhkhausadham tad api duhkham atad-dhiyaham bhuman bhramami vada me tava dasya-yogam  [SB 7.9.16]

Prahlada Maharaja, previous verse, he said, "I am very much afraid of this material existential condition, duhkhalayam asasvatam [Bg. 8.15]. Now he's describing what is the different phases of such suffering yasmat, on account of this material existence. When we come to this material world there are connection with so many persons. Bhutapta-pitrnam, nrnam. As soon as we come down from the womb of the mother, there are so many relatives, friends, bhuta-apta, pitr, bhutapta bhutapta, rsi, pitrnam nrnam. We become connected. But some of them are dear and some of them are not very friendly -- enemies. This is the condition in the material world. Nobody can say that "I am situated in a very nice condition. Everyone is my friend. No enemy." It is not possible. That is the nature of this material world, that you come in contact with so many persons, animals, and suppose your forefathers... It is described, bhutapta-nrnam pitrnam. So we get connections. This is the way of nature. But not all of them are friendly. Even one is friendly today, tomorrow he can become enemy. This is the condition.

So yasmat priyapriya-viyoga-samyoga-janma. Viyoga-samyoga-janma. As soon as one child is born, he is separated from the former life, and he is connected with another new life, new body, viyoga-samyoga. Maybe the former body was very pleasing, and this body is not very pleasing, degraded. That is possible. Dehantara-praptih [Bg. 2.13]. It is not that you'll always get a body very pleasing. But the illusory energy is so strong, even one gets the body of a pig, he thinks, "It is very nice." This is called praksepatmika-sakti. Maya has got especially two energies: avaranatmika and praksepatmika. Generally maya keeps us covered with illusion, and if one is little enlightened, wants to get out of the clutches of maya, there is another potency of maya, who is that praksepatmika. Suppose one thinks, "Now I shall become Krsna conscious. This ordinary material consciousness is so disturbing. Let me become Krsna conscious." So maya will say, "What you will do with this? Better remain in material consciousness." This is called praksepatmika-sakti. Therefore sometimes some man comes in our society; after staying for days, he goes away. This is praksepata, thrown away. Unless he's very sincere, he cannot stay with us; he'll be thrown away. So Prahlada Maharaja said that these two positions -- somebody is pleasing, and somebody is not pleasing -- it is going on perpetually. Not that "If I change my this body, this process will also stop." No. So long you have got this body in the material world, you'll have these two processes. Somebody will be your friend, and somebody will be your enemy. Yoga-samyoga-janma.

So as soon as there are enemies, there is lamentation, anxiety. Sokagnina. Such lamentation is just like fire of lamentation. Sokagnina sakala-yonisu. If you think that only the human society such things are there -- somebody's enemy, somebody's friend -- no. In any society, any yoni... You have seen in the even in the sparrows, the bird society, they are also fighting. You have seen it. They are also mixing very intimately, again fighting, So either you take birds... Or dogs. They are famous for fighting. So this is going on: somebody very dear, somebody inimical and fighting between them. Sakala-yonisu dahyamanah. You cannot get escape by avoiding one society and go to the other society. That is not possible. Thus fire of disagreement, enmity and friendship, it will go on, not only here, even in the heavenly planet. In the heavenly planet there is fight between the devas and asuras. The asuras are envious of the devas, and devas are also envious of the asuras. Everywhere. Even King Indra, he has got enemies although he's very opulent. We want to go to the heavenly planet for enjoying the opulence of that atmosphere, but there is also the same thing. (aside, coughing:) Water. So you cannot avoid it, Prahlada Maharaja says.

So we can try to counteract. Just like in this material world there are so many attempts to mitigate. Just like the United Nation. They have formed the United Nation formula to mitigate -- no more fighting, no more war, no more enmity. This is an attempt. Enmity is there; otherwise why there is proposal of United Nations? Because we are disunited, therefore the counterproposal is "Let us become united." So he says, "To organize such thing is also very difficult and troublesome." "Although it is remedial measure, let us settle our misunderstanding" -- it is very good proposal. But to settle up this misunderstanding is more troublesome. You have got experience. When you make some agreement with other party, he proposes something, you propose something. So although the agreement is a remedial measure, but come to the agreement is very, very difficult. Therefore Prahlada Maharaja says this remedial measure, ausadha, is still more troublesome. When there was enmity, that is troublesome. Just like when there is some disease, something -- you have got a boil in your body -- it is painful, but when you take the remedial measure, surgical operation, it is still more painful, still more. You have to take anesthetic, chloroform, because it is more painful. So anywhere there is fight, there is enmity, and if you want to settle up, it is more troublesome. So duhkhausadham tad api duhkham. The remedial measure is more troublesome than the disease, than the painful condition.

Duhkhausadham tad api duhkham atad-dhiyaham. Atat. Atat means untruth, flickering, not... Atad-dhiyaham. We do not know what is our identification. Misunderstanding. Dehatma-buddhi. Asad-grahat. Atat, asat, the same thing. We have accepted this body, identifying this body, on account of this. If you are on the spiritual platform, then there is no trouble, there is no misunderstanding. If we understand properly by education or knowledge that "You are also part and parcel of Krsna. I am also part and parcel of Krsna. Our real position is to serve the Lord," so if we serve that, then there is no misunderstanding. If we be engaged in Krsna's service, there cannot be any misunderstanding. Otherwise, if we work on the platform of this body, material body, there must be misunderstanding. Atad-dhiyaham. Bhuman: "My Lord, the great," bhramami, "in this way I am wandering life after life, changing the body, changing the situation, and in different situation, different mentality, but there is no peace. There is no happiness, simply changing the body." Bhuman bhramami vada me tava dasya-yogam: "In this way I am wandering throughout the whole universe. Now please engage me in Your service."

So this is the right prayer, that unless you engage yourself in the service of Krsna, you'll never get peace. This is a fact. We can discover so many plans and remedial measures, and that will not help us. Only solution is to surrender to Krsna. Krsna gives this nice advice: sarva-dharman parityajya mam ekam saranam [Bg. 18.66]. That will cure your all disease. And this mentality comes by practical experience after many, many births, bahunam janmanam ante jnanavan mam prapadyante [Bg. 7.19], when one understands properly that without becoming Krsna conscious, without being servant of Krsna, there cannot be peace or happiness. Jnatva mam santim rcchati. Krsna says. Everything is directly said. Bhoktaram. Why we fight one another? I am thinking that "I shall enjoy this. I shall become the leader." And another party says, "No, no, I shall become the leader. I shall enjoy this." So there is fight. But if we understand that "Either you or me, we are not enjoyer; we are servant. The enjoyer is Krsna," then there will be something. Bhoktaram yajna-tapasam sarva-loka-mahesvaram, suhrdam sarva-bhutanam [Bg. 5.29]. We are trying to become friend of another friend. "My dear friend, I shall help you in this way. You are in trouble." So he can help, but there will be misunderstanding. Again the friend will be enemy. So there cannot be any peace. But if we all agree that Krsna is the friend, real friend... Suhrdam sarva-bhutanam. Krsna, if He's not our friend, why He's coming down on this platform where we are living in rotten condition? He's great friend, Dina-bandhu. His name in Dina-bandhu. Who is very, very poor in heart, He becomes very great friend, dina-bandhu, and advises him. Buddhi-yogam dadami tam. He's always friendly. Krsna is never enemy. But still, we create enmity. We become demon with Krsna. That is the trouble.

So it requires to become fortunate. Therefore Caitanya Mahaprabhu said,

ei rupe brahmanda bhramite kono bhagyavan jiva
guru-krsna-krpaya paya bhakti-lata-bija
 [Cc. Madhya 19.151]

In this way we are wandering throughout the universe, because unless we become Krsna conscious, unless we have taken fully shelter at the lotus feet of Krsna, there is no stoppage of this repetition of birth and death, neither there is any peace or happiness. We must know this from all angles of vision and stick to Krsna consciousness very rigidly. Then we shall be happy. Therefore Prahlada Maharaja requests Lord Nrsimhadeva that "I have tried life after life to get peace and become happy and friendly, but I have failed. Now, Krsna..." Prahlada Maharaja says, vada me tava dasya-yogam: "Because I am now convinced that without Your becoming servant, there is no more chance for peace and prosperity of this troublesome world."

Thank you very much. Hare Krsna. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 7.9.17 -- Mayapur, February 24, 1976

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Spreading the Moonlight

Srimad-Bhagavatam 7.9.16 Mayapur, February 23, 1976 download  flash player   Take a test Dayananda: Grasatam: "overpowered by other conditioned souls." Prabhupada: "Power"? "Other conditioned"? Grasatam? Grasatam means "taken over." Is it not? Devotee: Grasatam: "taken." Prabhupada: "Taken over." There is some word. Pranitah. [break] Dayananda: "O my Lordship, You are so kind upon the fallen souls. O the most powerful, insurmountable by anyone else, on account of my resultant action of activities, I have been put into the association of asuras, and therefore I am very much afraid of my condition of life within this material world. Of course, if You become very pleased upon me, I am waiting for that moment when You will call me to take shelter under Your lotus feet, which is the ultimate goal of life for being liberated from this conditional life." Prabhupada: trasto 'smy aham krpana-vatsala duhsahogra- samsara-cakra-kadanad grasatam pranitah baddhah sva-karmabhir usattama te 'nghri-mulam prito 'pavarga-saranam hvayase kada nu  [SB 7.9.16]

So Prahlada Maharaja was not afraid of the fierceful features of Lord Nrsimhadeva. He was not fearful. But question may be asked, "You are not afraid of anything? You are seeing so fierceful appearance, nrsimha-murti. Everyone is afraid. And even Lord Brahma; Lord Siva; goddess of fortune, Laksmi; and other demigods -- everyone is afraid of, but you say that 'I am not afraid of Your, this horrible feature.' " Naham bibhemy. This verse we have discussed, "I am not afraid."

So the question may be that "If you are not afraid of this fearful appearance of Me, then that means you are not afraid of anything?" The answer is, "Yes, I am afraid. Yes, I am afraid." What is that? (sic:) Trasto 'ham aham krpana-vatsala duhsahogra-samsara-cakra-kadanad: "I am afraid of this material existence, not this, Your fearful..." This fearful appearance is fearful for the asuras, duskrtina. When Krsna comes, He has got two business: paritranaya sadhunam vinasaya ca duskrtam [Bg. 4.8]. So those who are duskrtam or duskrtinah... These words are used in the Bhagavad-gita: na mam duskrtino mudhah prapadyante [Bg. 7.15]. So anyone who is in this material world, he is a duskrti. Krti means very meritorious. Krti yasya sa jivati. Meritorious, krti. But duskrti. Here in this material world there are many, many persons, very meritorious, big, big philosophers, scientists, politicians, very meritorious. But their merit is being used for sinful activities. Just like a thief. He has got merit, but his merit is being used for stealing. So that is called duskrti. And sukrtina, just the opposite is sukrtina. Sukrti means one is acting or utilizing his merit for sukrti. Sukrti means the way by which one can approach the Supreme Personality of Godhead. That is called sukrti. Ajnata-sukrti. This temple means to give chance to the people in general, ajnata-sukrti. Anyone who will come to this temple where the Deity is there, and even by imitating others, if one offers obeisances to the Lord, that is taken into account. That is not useless, because Krsna says, mad-yajinah. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. This is Krsna's desire. He gives the four principles, that "Always think of Me," man-mana, "and become My devotee," mad-bhakta, mad-yaji, "worship Me," and mad-yajino Man-mana bhava mad-bhakto mad-yaji mam namaskuru: [Bg. 18.65] "Just offer little obeisances. These four principles will deliver you from this bondage of material existence and," mam evaisyasi asamsaya, "without any doubt, you'll come back to Me." So, so simple thing. It is not at all difficult. This child, he can do this. Old man can do this. Learned man can do this, without any knowledge. Even an animal can do it. Very simple. Bhakti-yoga is very simple. Therefore, somehow or other, if somebody comes into the temple, and even by imitating one offers obeisances... We have seen so many people. Our devotees are offering obeisances. They also think that "It is the etiquette. Let me do that," by association. Therefore it is recommended, sadhu-sanga [Cc. Madhya 22.83]. Sadhu-sanga. Simply by association, one can be delivered. Samsara-cakra-kadanat. It is so nice thing.

Unfortunately they'll not associate with sadhu. Sat-sanga chadi' kainu asate vilasa, te-karana lagila mora karma-bandha-phansa. Narottama dasa Thakura sings that "I have given up sadhu-sanga." Sat-sanga, sadhu-sanga. Satam-prasangat mama virya-samvido bhavanti hrt-karna-rasayanah kathah. If you discuss message of Krsna amongst the sadhus, satam prasangat, then it becomes very palatable. Satam prasangat. Not professional or asadhu. Asadhu is condemned. Sanatana Gosvami has strictly forbidden. Avaisnava-mukhodgirnam putam-hari-kathamrtam, sravanam na kartavyam. He has strictly forbidden. Those who are not Vaisnavas, professional, for money's sake they recite Bhagavata, any, anything. They want money. Sometimes they may recite Bhagavatam. Sometimes they flatter you. Sometimes they read other book also. They want money. Such kind of association will not help you. Satam prasangat. That is the same thing, Narottama dasa, sat-sanga chadi' kainu asate vilasa, te karane lagila mora karma-bandha-phansa. This karma-bandha-phansa, the Sanskrit is samsara-cakra-kadana. The Bengali is karma-bandha-phansa, entanglement in work and resultant action of That is going on. The samsara-cakra means one after another. This life is going on, and we are creating the resultant action of our karma, and according to the process, we get another body. Tatha dehantara-praptir dhiras tatra na muhyati [Bg. 2.13]. You have to accept another body by the laws of nature. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. Karanam guna-sango 'sya sad-asad-janma-yonisu [Bg. 13.22]. As you associate, so you get your next body. There are 8,400,000 different forms of body. Krsna says, tatha dehantara-praptih: "You'll get another body." He doesn't say that "You will get this body after..." Just like this Darwin's theory. They say, "After this body, this body. After this body, this body." That is when the evolution takes place in the lower species of life, nature's law. But when you come to the human form of life you have got your responsibility. Wherever you want, you can go.
That is also stated in the Bhagavad-gita:

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

Now you select where you want to go. If you want to go to the higher planetary system, you can go. Then take shelter of the demigods. Worship Indra, Candra, Varuna. They are trying to go to the moon planet, but one cannot go there unless he's qualified to go there. Deva-vratan. There is prescription how you can go to the Candraloka. In karma-kandiya vicara, fruitive activities, if one executes fruitive activities very nicely, he's promoted to the Candraloka. He gets there life for ten thousands of years, and he's given opportunity of drinking soma-rasa. So this is samsara-cakra, not that if you go to the higher planetary system you become happy. No. That is not possible. Krsna says,

a-brahma-bhuvanal lokan
punar avartino 'rjuna
yad gatva na nivartante
tad dhamam paramam

Even if you go to the Brahmaloka, from down, Patala, up to Brahmaloka... You can go there if you want. Krsna is very, very kind. He has given you chance because you wanted to come here and enjoy material world. Krsna says, "All right, go." So beginning from Brahma down to the insignificant worm in the stool, they are coming down and going up, coming down. This is going on. This is called samsara-cakra, cycle of birth and death. That is going on perpetually. And they do not know what to do. You have to die. You get one form of life, enjoy it, either as human being or as hog, pig, cat, dog, or demigod. Whatever you wanted, you have got it, desire. Now enjoy. But after some time you have to die. But actually your position is not to die. You are eternal. Na hanyate hanyamane sarire [Bg. 2.20]. Destruction of this body does not mean your destruction. This is samsara-cakra. I am getting different opportunities, different bodies, to fulfill my material desires. This is going on. This is called samsara-cakra-kadanat. Prahlada Maharaja, a devotee, is afraid, very, very afraid. He is not afraid of the lion or the elephant or the tiger or the snake. No. He's not afraid of these. But he's afraid of this repetition of birth and death. That is called samsara-cakra. Is it not botheration? Any sane man will understand how much botheration it is. Just like I am now old man. There are so many inconveniences. And in this way every old man will die, and if he's fortunate enough, if he has done something, he may be promoted to the higher planetary system, or if he has tried for Krsna consciousness, he may go back to home, back to Godhead. So why one should bother here in this material world, changing body, one after another? This is called samsara-cakra-kada...

So the ordinary person, they cannot understand what is the difficulty. As soon as I die I enter into the womb of a mother according to my karma. The mother may be a lady dog or lady pig or lady such and such, because the body will be manufactured within the womb of the mother. Karmana daiva-netrena jantor dehopapatti [SB 3.31.1]. Upapatti means getting one type of body. So that type of body is given by the mother, and the seed is given by the father. Yatha bijam yatha yoni. So we take a form. This is going on. So a devotee should be very very much afraid of this repetition of birth and death. Samsara... This is Prahlada Maharaja... To follow the footprints of Prahlada Maharaja, one should be very, very afraid. And the whole process of Vedic civlization, especially devotional service, is how to avoid this samsara-cakra-kadana. Everyone should be very, very afraid of. Foolish persons... "Where angels dare not, the fools rush in." They think, "What is that? I shall die." Now it has come to the stage that in your Western countries, if we say like this, that "Next life you may become a dog," university student, they say, "What is the wrong if I become a dog?" They are not afraid. They think, "If I become a dog, then I'll be free to have sex on the street without any restriction. This is the facility. Because being a human, I have got so much restriction, and if I become a dog, then there will be no restriction. I'll have... I'll be very free to have sex anywhere." So this is the education. In Hawaii, when I was lecturing, one student said, "No, what is the wrong, Swamiji, if I become a dog?" You see? Bah!

So people have fallen so much. But we should not be like that. Those who have taken to Krsna consciousness... Of course, a Krsna conscious person is never afraid of any species of life -- provided there is Krsna consciousness continuing. That's all. That is wanted. We are not afraid of becoming a dog, provided I can remember Krsna. This is our position. Just like Bhaktivinoda Thakura says, kita janmaobi, iccha yadi tora. Bhaktivinoda Thakura said, "I don't mind if I am born as a kita, or an insect, but kindly give me the chance that I become an insect in the house of a devotee. Then I'll get chance again. Because a devotee will eat. I'll be able to take a little grain left by the devotee. That is my satisfaction." So a Vaisnava is not afraid of to becoming in the form of any species of life, provided he simply... That is Caitanya Mahaprabhu's prayer, mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi. Na dhanam na janam na sundarim kavitam va jagadisa kamaye [Cc. Antya 20.29, Siksastaka 4]. A devotee does not aspire of being born in a very rich family or getting very nice wife and many controlling power, much controlling power. They do not want. Mama janmani... Neither a devotee wants (to) stop birth and death, because he has no desire. That is called akami. A devotee has no desire to fulfill. Therefore Caitanya-caritamrta kaj says,

bhukti-mukti-siddhi-kami sakali 'asanta'
krsna-bhakta niskama ataeva 'santa'
 [Cc. Madhya 19.149]

Niskama, no desire. Anyabhilasita-sunyam [Brs. 1.1.11] -- this is devotee, no desire. "As You..." As Krsna likes. Simply how to take charge of serving the lotus feet of Krsna.

Therefore Prahlada Maharaja says, prito 'pavarga-saranam hvayase kada nu: "My Lord, You are apavarga-saranam." This is very important word, apavarga. Pavarga and apavarga. Pa means just the opposite, and pavarga, here in this material world, we are in the pavarga. Pa means parisrama, laboring. Here you cannot get food without any labor. Just see. These laborers here, they have come. Whole day they are working. But if I say that "Why you are working so hard? Come here, live here, take little prasadam, and make progress in Krsna consciousness," nobody will come. Nobody will come. "No, no. I am very happy here." This is pa, parisrama. They... Sometimes we are accused that we're escaping labor, we are parasites, we are dependent on the society. We are not dependent on the society; we are dependent on Krsna. Yoga-ksemam vahamy aham [Bg. 9.22]. Krsna is supplying us this nice building, nice food, nice opportunity. Not only one -- we have got hundreds of buildings like that, without any labor. We are not working like these laborers. Just see. I went to your country with forty rupees, and now I have got forty crores of worth, property. So I did not work like them. (laughs) Yes. The people are bringing money. Krsna is sending money, daily one to five lakhs of rupees. So this is Krsna consciousness. Why one should work? Nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1]. Vid-bhujam, the stool-eaters, they will work hard. Human life is not meant for Take Krsna's shelter. Krsna will supply everything. Yoga-ksemam vahamy aham [Bg. 9.22]. Tesam nityabhiyuktanam yoga-ksemam vahamy.

So this pa means working hard, parisrama. And pha means foam, phenam. If you work very hard... You have seen sometimes the horse. They are having foams in the mouth. So we have to work so hard in this material world that sometimes foam comes. Yes. We become thirsty. We require some drinking because the tongue becomes dry, the lips become dry, and sometimes, the pa, pha... And ba -- still, we are disappointed, vyarthata. And bha -- we are always fearful, bhaya. And ma -- after this, mrtyu, death. After so working hard, after always being fearful, being baffled and so on, so on, still, you cannot live here; you must die. This is called pavarga. In Sanskrit grammar, there are vargas: ka-varga, ca-varga, ta-varga, pa-varga. So pa-varga means pa, pha, ba, bha, ma. So material life means these five kinds of difficulties; at last -- death. Ma means mrtyu. But if you take shelter of Krsna, then you are saved. Therefore Krsna is described as apavarga-saranam. If one wants to nullify this pavarga, then he must take shelter of Krsna. Aham tvam sarva... Because we are working hard why? According to our sinful activities, we are put into the situation, working very hard. Without working, we cannot get our food. So Krsna is apavarga-saranam. If you want apavarga, if you want to nullify these five kinds of pa, pha, ba, bha, ma, then you must take shelter of Krsna.

So Krsna is always kind, but when He sees that you are very eager to go to Krsna, He calls. He calls. Just like He explained to Arjuna, "My dear Arjuna, because you are My very dear friend," sarva-guhyatamam, "I am just disclosing the most confidential part of knowledge." Sarva-dharman parityajya mam ekam saranam vraja: [Bg. 18.66] "This is the most confidential part of knowledge. Don't be entangled with this pavarga. Take shelter of Me." So this is calling Arjuna. So Prahlada Maharaja expecting, "When the Lord will call me?" That is real mercy. You cannot call God, or Krsna, "Please come to me and save me." Krsna is not your servant; He does not agree to be your servant. But when He's pleased, He says, He calls you, "Please come and surrender unto Me." Therefore we must expect, "When the master will call me?" Don't try to see God, but act in such a way that God will call you, "Please come here." That is wanted. That is bhakti, not that "O God, please come. I will see you." Why God will come to see you? He is very busy. What you have done that you want to see God? If you say, "O Indira Gandhi, please come here. I'll see you," she will come? Be qualified, and she will see you. Similarly, don't try... This is not bhakti. Nacia nacia aire gopala.(?) No. Gopala is not anyone's servant that He'll come dancing and dancing. You be qualified, and He'll see you. He'll call you, "Yes, come back. Come back home, back to home, back to Godhead." Be qualified. (aside:) Why you are standing? Stand. Yes.

So this is Prahlada Maharaja's instruction. Everyone should be anxious how Krsna will call him back to home, back to Godhead. And that is done, that is possible, when you are engaged in service. Otherwise it is not po... Sevonmukhe hi jihvadau svayam eva sphuraty adah [Brs. 1.2.234]. You cannot ask God to come and He will see you. No. When you are sevonmukha, fully in service, sevonmukhe hi jihvadau... That service begins from jihva, from the tongue. Ta'ra madhye jihva ati, lobhamoy sudurmati, ta'ke jeta kothina samsare. Bhaktivinoda Thakura says, "It is very, very difficult to control the tongue." Therefore the tongue should be engaged in service of the Lord, beginning from the tongue. If you can control the tongue, then you can control your belly, then you can control your genital, and then you become jitendriya. So we have to become jitendriya. Indriya means the senses. They are given to us for material enjoyment, just like the hog is also given the tongue to taste stool. Not your tongue. Your tongue is meant for tasting prasadam, not stool. Your tongue is meant for chanting, not eating stool. So you have to control this. Then there will be possibility of getting the shelter of apavarga-saranam. The repetition of birth and death Everyone should be afraid of the samsara-cakra-kadanat.

Then one may ask that... Then... Just like sometimes foolish persons, they say that "Krsna, God, has kept me in this way. According to His desire, I am now in this position because nothing can happen without His desire." This argument they say. That is another rascaldom. So Prahlada Maharaja clears, therefore, that baddhah sva-karmabhih: "It is not desired by You. I have created this situation." Baddhah sva-karmabhih. I have been put into this condition by my own work, sva-karmabhir. Baddhah sva-karmabhir usattama. You cannot overcome this resultant action of your karma. You must suffer. The same example: just like if you infect some contaminous disease, you must suffer, similarly, we are creating karma and we are suffering. Baddhah sva-karmabhih. My work. Sastra does not say that you steal. Nobody says. Neither sastra says, nor the moral codes say, nor the law, government law, say that "You can steal whatever you like." No. Everybody says... The government says, "Don't steal." The sastra, scriptures, they also say, "Don't drink. Don't steal. Don't do this. Don't." All forbidden. But I steal. So that is sva-karmabhih. There is forbidding everywhere, but still, I steal. Then whose fault it is? It is government's fault or my fault? If I kill, I'll be hanged. "Thou shall not kill." Lord Christ says, "Thou shall not kill." But if I kill, then I must suffer. But they say, give some false argument, "Lord Christ says, 'Thou shall not kill' and if I kill, Christ has taken the contract that whatever sinful activities we do, he will excuse." This is Christian document. They say that "Our Christ is so kind that whatever sinful activities we do, he will suffer for us." Is it not? This is Christian theory. Just see foolishness. "You do something, and I suffer for that." No. You have to suffer. You have done something wrong; you must suffer. This is the real philosophy, sva-karmabhih usattama te 'nghri-mulam pritah apavarga-saranam.

So we are very much entangled in this material world. One should be very much afraid. Prahlada Maharaja says... Prahlada Maharaja was not afraid of Nrsimha-murti, but he is very much afraid of this material existence. It is really very, very fearful. People do not know the seriousness of material existence, and they continue and waste their, the chance, human being. Human form of life is a chance to rectify, but they do not care. Therefore the Krsna consciousness movement is so important. Everyone, door to door, a devotee has to go and teach them that "You are leading a very, very irresponsible life. Be responsible to your consciousness and be a devotee of Krsna. That will save you."

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 7.9.16 -- Mayapur, February 23, 1976

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No Gentleman Can Live Here

Srimad-Bhagavatam 7.9.15 Mayapur, February 22, 1976 download  flash player   Take a test Dayananda: "My Lord who is never conquered by anyone, certainly I am not at all afraid of Your very ferocious mouth, tongue, bright eyes like the sunshine, movement of Your eyebrows, very pinching sharp set of teeth, garland of intestines, hands soaked with blood, fixed-up-high ears, Your tumultuous sound which causes the elephants to go away to a distant place, and Your nails which are meant for killing Your enemies. Undoubtedly I am not afraid of them." Devotee: (Sanskrit and Bengali) Prabhupada: (Bengali), "movement." Yes. naham bibhemy ajita te 'tibhayanakasya- jihvarka-netra-bhrukuti-rabhasogra-damstrat antra-srajah-ksataja-kesara-sanku-karnan nihrada-bhita-digibhad ari-bhin-nakhagrat  [SB 7.9.15]

So, narayana-parah sarve na kutascana bibhyati [SB 6.17.28]. This is the sign or pure devotee. Others, they are afraid of the fierceful appearance of Narasimhadeva, but Prahlada Maharaja says that "I am not afraid." He was a child of five years old. So, others were very, very afraid, even could not approach the Lord to pacify Him, and Prahlada Maharaja was not afraid.

So there is a description of different features of the body of Nrsimhadeva, description of the face, the ear, the mane and the nails, everything, very, very fearful. But the nails, the significant word is here -- ari-bhit nakhagrat. Ari-bhit. Ari means enemy, and these nails are meant for piercing the chest of the enemy, not of the devotee. Ari-bhit nakhagrat. Everything is fierceful to the enemy, to the demons, but to the devotees they're all beautiful. They are pleasing. That is the difference between the Personality of Godhead and material personality. Everything... God is all-good. Even God appears in such fierceful attitude, it is beautiful to the devotees. God's stealing... This is abominable, stealing, in this material world. But in the spiritual world, that stealing by Krsna is worshipable. Makhana-chora, butter thief. The devotees like that "Krsna should come to my house and steal my things, butter." That is the pastime of Vrndavana-lila. Krsna would go to every house and steal butter, and they would be very much pleased that "Krsna has come to steal here." They would come, a formally complaint lodged before Yasodamayi, and Krsna would be afraid. But these things are very, very enjoyable. Krsna is being chastised by Yasodamayi, and still, he's thinking, she's thinking, "Whether Krsna has become very much afraid?" This is called Vrndavana-lila. The love for Krsna is so strong that whatever Krsna does, that is beautiful. And the spiritual world, what is condemnable in this material world, that is very worshipable in the spiritual world. Spiritual world, the love is parakiya-rasa. Parakiya-rasa. Here in this material world, if you create some relationship with other's wife, that is very condemnable. But in the spiritual world the loving affairs between the gopis and Krsna is the same, is like that. Krsna is making loving affairs with other's wife. So therefore sometimes, without understanding Krsna, if one tries to understand the loving affairs of Krsna with gopis, they misunderstand. They think that "Krsna is woman-hunter, and Krsna is making love with other's wife and daughter." They do not know.

So here the fierceful attitude, very, very fierceful, that is very pleasing to Prahlada Maharaja. He said, naham bibhemy ajita te 'tibhayanakasya: "Your face is very fearful to the enemies, but it is very beautiful to me." Everything. Naham bibhemy ajita te 'tibhayanakasya jihva. Everything fierceful... In the next verse Prahlada Maharaja will say that "This fierceful attitude of Your Lordship is not at all fearful to me, as it is fearful to me, this material existence." That he will explain, next verse. Trasto 'smy aham krpana-vatsala duhsahogra-samsara-cakra-kadanad grasatam pranitah. This material world is very, very fierceful to the devotees. They are very, very much afraid of. This is the difference. Materialistic persons, they are thinking, "This world is very pleasing. We are enjoying. Eat, drink, be merry and enjoy." But the devotees, they think, "It is very, very fierceful. How soon we shall get out of it?" My Guru Maharaja used to say that "This material world is not fit for living for any gentleman." He used to say. "No gentleman can live here." So these things are not understood by the nondevotees, how much pinching this material world is. Duhkhala... Krsna says it is duhkhalayam asasvatam [Bg. 8.15]. That is the difference between the devotee and nondevotee. The duhkhalayam, they are trying to adjust how to make it sukhalayam. That is not possible.

So unless one becomes detestful of this material world, it is to be understood that he has not yet entered in the spiritual understanding. Bhaktih paresanubhavo viraktir anyatra syat [SB 11.2.42]. This is the test of bhakti. If one has entered the domain of devotional service, this material world will be not at all tasteful for him. Virakti. No more. Ara nare bapa (?). The Jagai-Madhai, too much materialistic, woman-hunters, drunkard, meat-eater... So these things have become now common affairs. But it is very, very fearful for the devotees. Therefore we say, "No intoxication; no illicit sex; no meat-eating." It is very very fearful. But they do not know. Mudhah nabhijanati. They do not know it. They indulge in. The whole world is going on on this platform. He does not know that he is creating a very, very fierceful situation by indulging in these sinful activities.

So to get out of these habits, it requires tapasa, tapasya.

tapasa brahmacaryena
samena damena va
tyagena sauca...
yamena niyamena va
 [SB 6.1.13]

This is called advancement of spiritual life. Tapasa. The first thing is tapasya, voluntarily rejecting this so-called comfortable situation of material world. That is called tapasya. Tapasa brahmacaryena [SB 6.1.13]. And to execute that tapasya, the first thing is brahmacarya. Brahmacarya means to avoid sex indulgence. That is called brahmacarya.

tapasa brahmacaryena
samena damena va
tyagena sauca saucabhyam
samena damena va
 [SB 6.1.13]

These are the... Therefore you'll find, all transcendentalists, they are practicing tapasya very, very severely. That is required. The human life is meant for tapasya. That is human life. Human life is not meant for living like cats and dogs. That is not human life. Nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1]. To live like cats and dog is not meant for the human life. Human life is meant for tapo divyam putraka yena suddhyet sattva [SB 5.5.1]. We have to execute tapasya, austerity. Why? Now, to purify our existence. This present existence is not purified; therefore we have to meet death. Otherwise we are eternal. "Why should we meet death?" This question does not arise at all. The modern civilization, they do not care for death. This is another daring. Death... They never question that "We are eternal." Na hanyate hanyamane sarire [Bg. 2.20]. "Why I shall meet death?" But this question does not arise for... They think, "Death? We can finish everything." This is called mudha. They do not know things are there, what it should be. They do not know that.

So in order to know all this transcendental subject matter, it is recommended, tad-vijnanartham sa gurum evabhigacchet: [MU 1.2.12] "One must approach to the proper guru to understand this subject matter." And that is success of human life. Otherwise, to live like cats and dogs -- sa eva go-kharah: [SB 10.84.13] cows and asses, animal life -- this is not civilization. So our this Krsna consciousness movement is an attempt, however small it may be, to bring back the human society to real civilization. It is not ordinary movement. They are not civilized. Mudha. This is a civilization of rascals and fools. But to bring them back to knowledge, that is civilization. That civilization is spiritual life. Athato brahma jijnasa. This human life is meant for spiritual life, not for material life like cats and dogs. This is not required. This is Vedanta philosophy, athato brahma jijnasa. One must try to learn what is the ultimate source of everything, not that theorizing or, what is called, imagining something. Take knowledge from the right source, brahma-vidya, the Vedic knowledge, and try to understand the situation, what is Brahman, what you are. We are also Brahman. Aham brahmasmi. These things are to be known. And when we neglect to understand these things, that means we are going to the wrong way of life. The wrong way of life can be allowed up to the animal life. Out of 8,400,000 forms of life, the animal life, three million types of animal life, by evolutionary process we come to the human life. Now we should inquire about spiritual life. That is civilization. Without spiritual life, without inquiring the spiritual life, it is animal life. Sa eva go-kharah [SB 10.84.13]. So try to understand this Krsna consciousness movement. And spiritual life means to understand Krsna. That is spiritual life. Krsna comes to explain Himself. And hear from Him and understand Him as He says. Then, as soon as you understand Krsna, your life is successful. This is Krsna consciousness movement.

Krsna, or God, is very difficult to understand.

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

To understand God, to understand Krsna, is not very easy job; very, very difficult job. Therefore we don't find anyone is interested in Krsna. Anywhere you go, all over the world, you make a statistic: nobody is interested in Krsna. Is it not a fact? Out of millions. Krsna says, manusyanam sahasresu, "Out of millions..." That's a fact. Nobody is interested in Krsna. Manusyanam sahasresu. So therefore, to understand Krsna is not very easy job. But by the grace of Krsna You can understand Krsna. Krsna is explaining Himself. That is Krsna, great. You take. And again Krsna is coming as Caitanya Mahaprabhu to show us the way how to understand Krsna. Caitanya Mahaprabhu means Krsna Himself, present to teach us how to understand Krsna. So Krsna is so kind: He is coming Himself. He's teaching Bhagavad-gita. Again He is coming as Caitanya Mahaprabhu, as devotee, to become a devotee of Krsna. Krsna-prema-pradaya te [Cc. Madhya 19.53]. He's not only teaching Krsna but love of Krsna. Krsna, when He personally came, He did not teach how to love Him. He simply asked, "You rascal, surrender to Me." That's all. "You are all rascals. You have forgotten Me. I am the Supreme. You are searching after so many wrong things. You have created so many so-called occupational and religious duties, but these are all useless." That much. But again Krsna came to teach people how to love Krsna. Therefore Rupa Gosvami offers his respect to Caitanya Mahaprabhu, namo maha-vadanyaya krsna-prema-pradaya te: [Cc. Madhya 19.53] "You are not only giving Krsna but giving love of Krsna." That is very rare thing. Prema pumartho mahan. People are after dharma, after kama, moksa, but Caitanya Mahaprabhu says, "No, above this, there is fifth perfection. That is prema, Krsna-prema." Prema pumartho mahan.

So this Krsna consciousness movement is the topmost education, culture. Those who have come to Krsna consciousness movement, they should seriously take it and try to understand Krsna. Their life will be successful.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 7.9.15 -- Mayapur, February 22, 1976

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Demoniac; Disturbing & Disturbed

Srimad-Bhagavatam 7.9.14 Mayapur, February 21, 1976 download  flash player   Take a test Prabhupada: Ananda. What you have written? Nirvrti means pleasure. Dayananda: What is it? Prabhupada: Ananda, pleasure. They are taking pleasure. Dayananda: Pleasure. Prabhupada: Yes. Dayananda: Nirvrtim... [break] translation: "My Lordship Nrsimhadeva, who can, therefore, stop Your anger? Now my father, Hiranyakasipu, the great demon, being killed, as the saintly persons take pleasure in the killing of the scorpion and the snake..." Prabhupada: What is the beginning? Tad yaccha? Hm? Tad yaccha. "Give up that anger." What you have written? Dayananda: It says, "Who can, therefore, stop Your anger?" Prabhupada: No, no. "Please, therefore, give up Your anger." Hrdayananda: "Please, therefore, give up your anger." Dayananda: Oh. "Please, therefore, stop your anger. Now my father, Hiranyakasipu, the great demon, being killed, as the saintly persons who take pleasure in the killing of the scorpion and the snake, similarly, all the saintly persons have achieved great satisfaction on account of the demon's death. Now they are confident of their happiness. They shall always remember about Your auspicious incarnation." Prabhupada: "Of Nrsimhadeva." tad yaccha manyum asuras ca hatas tvayadya modeta sadhur api vrscika-sarpa-hatya lokas ca nirvrtim itah pratiyanti sarve rupam nrsimha vibhayaya janah smaranti  [SB 7.9.14]

So Prahlada Maharaja is requesting Nrsimhadeva, "Now the business is finished. My father, the great demon, Hiranyakasipu..." He said, asuras ca hatas. He... Such a great Vaisnava, he is not calling Hiranyakasipu his father. And in other place also he addressed his father, na sadhu manye asura-varya. He never said, "My father." He said, "The greatest of the asuras." He was so bold. The father was such a great demon, and he was not addressing him as father, and the father was becoming more and more angry upon him. This indicates that a person who is a demon, not devotee, he's not worth calling a father. That sort of father should be avoided. Pita na sa syat. People are affectionate to father and mother, and they hesitate how to give up... Especially boys give up the company of family, father and mother, take to Krsna consciousness. But here, in the sastra, it is said, if the father is demon or a mother is demon or a friend is demon or a family member is demon, they should not be accepted as relative. Pita na sa syaj janani na sa syad gurur na sa syat. Even guru. If you have accepted somebody as guru but he's a demon, he should be rejected immediately, immediately. Just like in India there is a system of jata-guru, the guru by caste. By familywise, they become guru. One family is attached to another guru family by hereditary rules, the sons after sons accepting guru, the other party, and there is regular business. So such kind of guru is not wanted.

Sri Jiva Gosvami has recommended that laukika-guru... This is laukika-guru. Parityagena adhyatmika paramarthika, guru accepted. Guru has to be accepted who is actually paramarthika, advanced in spiritual knowledge, not the formality. That is recommended by Jiva Gosvami. Parityagena. Parityaga vidhiyate. Sastra says, "If the guru does not know the right thing, he can be given up." So what is the right thing? Right thing is to become devotee. First of all the sastric injunction is that anyone who is not a devotee, he cannot become guru. He cannot become guru. Avaisnava, he cannot become guru. He must be a Vaisnava. Then he... Sat-karma-nipuno vipro mantra-tantra-visaradah. A brahmana, born in a brahmana family, not brahmana but in a brahmana family, or even brahmana, because qualified, sat-karma-nipunah... Brahmana has six kinds of livelihood, sat-karma. Pathana pathana yajana yajana dana-pratigraha. A brahmana, well qualified, he must be a very learned scholar, pathana. And he must be able to make his disciple also very learned. Pathana pathana. He must worship the Deity, yajana yajana. And he should worship for others also, yajana yajana. Dana-pratigraha: he should accept charity from disciples and others, and again distribute it. Dana-pratigraha. A brahmana is supposed to be..., always remain a beggar. Even if he gets lakhs and lakhs of rupees, he spends it for Krsna consciousness. That is the sign of brahmana. So even such brahmana, if he's not Vaisnava, then he cannot become a guru. Avaisnava.

sat-karma-nipuna-vipro
mantra-tantra-visaradah
avaisnavo gurur na sa syat...

And sad-vaisnava svapaco guruh. If a person is born in the low-grade family and has become a Vaisnava, he becomes guru. This is sastric injunction, and that is the order of Sri Caitanya Mahaprabhu, that "You become a guru." He does not say, "Because you are brahmana or a ksatriya, you become guru. No. "Every one of you, become a guru." How? Yare dekha tare kaha krsna-upadesa: [Cc. Madhya 7.128] You simply learn the science of Krsna and teach it; then you become guru.

So because this Hiranyakasipu was not a Vaisnava, so Prahlada Maharaja declined to call him, address him, as father. No. This is pita na syat... "He is not my father." So he is addressing that tad yaccha manyum: "Now my Lord, Nrsimhadeva, You have not cause to become angry, because the person upon whom You are so angry, that asura, my father, Hiranyakasipu, is now killed. So business is finished." So the question may be that... Lord Nrsimhadeva may ask that "I have killed your father, so your relative may be unhappy? Therefore I'm angry. Why they are angry upon...? They're unhappy. I have killed a demon." So Prahlada Maharaja says, "No, no, no. That is not the case. Nobody is unhappy. Nobody is unhappy. By killing my father Hiranyakasipu, I am not unhappy and nobody is unhappy." Tad yaccha manyum asuras ca hatas tvaya daya: "By You, by Your grace..." "So if you are not happy, why?" Now, modeta sadhur api vrscika-sarpa-hatya: "Why they should be unhappy? Because the sadhu, a saintly person does not like that anyone should be killed, even an ant." That is sadhu. A sadhu does not want to kill even an ant. But in the case of vrscika-sarpa-hatya, they are happy. They are happy. Vrscika, scorpion, and sarpa...

So long, long ago, sometimes in the year 1933 in this Caitanya Math, there was a big snake came out in my front. I was taking bath. So everyone was looking what to do. So Guru Maharaja was on the upstair. He immediately ordered, "Kill him." So it was killed. So at that time, 1933, I was newcomer. So I thought, "How that? Guru Maharaja ordered this snake to be killed?" I was little surprised. But later on, when I saw this verse, I was very glad. Modeta sadhur api vrscika-sarpa-hatya [SB 7.9.14]. It remained a doubt, "How Guru Maharaja ordered a snake to be killed?" But when I read this verse I was very much pleased, that these creatures, or creatures like the snake, they should not be shown any mercy. No. And Canakya Pandita said there are two kinds of cruel creatures. One kind is a sarpah krurah. The snake is very cruel. Sarpah krurah, khalah krurah. And khala, a person who has awakened the quality like snake... Then there is no fault. Why a snake is called so cruel? Because unnecessarily they bite. If somebody commits some offense unto you, if you bite me, that is reasonable. But I have no fault, but you are biting me. The vrscika, scorpion, and snake, they do that, without any offense. A man is passing, an animal is passing -- unnecessarily it bites, without offense. A man is sleeping -- it bites. Therefore they are very dangerous. Similarly, there are men also like the snake -- without any fault, they bite, without any fault. If I do something faulty, you can punish me, bite. But without any fault, if you bite me... So therefore Canakya Pandita says, sarpah krurah-khalah krurah sarpat kruratarah khalah. Such person is called khala, envious, jealous.

So there are two living creatures. One is snake, and one is jealous or envious person. So Canakya Pandita said, sarpat kruratarah khalah: "This man, envious man, is more dangerous than the snake. Than the snake." Why? He's a human being. Yes, because he's human being and he has got developed consciousness and he has practiced to use the developed consciousness for becoming jealous, He's more dangerous than the snake. So therefore he concludes, mantrausadhi-vasah sarpah khalah kena nivaryate. The snake, although by nature he is so..., still, he can be controlled by mantra and some herbs. In India they still do that. But this khalah, the person jealous, he cannot be pacified any means. Therefore he's more dangerous than the snake. A person who has become jealous and envious, he cannot be controlled either by mantra or by bribe or this or that. No. Sarpat kruratarah khalah. So Prahlada Maharaja said, "My Lord, nobody is unhappy, even the saintly person. Saintly person, we common man, we may be unhappy -- 'Oh, my father is killed' -- or my mother may be unhappy that 'My husband is killed.' But be sure, my father was a khalah. Unnecessarily he was envious of Your Lordship, so he was more dangerous than the snake and the scorpion. Therefore by killing him You have satisfied everyone, even one is saintly person. So there is no question of becoming angry still. By this action everyone is happy, so don't consider any other. You become now pacified." Tad yaccha manyum asuras ca hatas tvayadya modeta sadhur api vrscika-sarpa-hatya [SB 7.9.14].

"But still may be others, unhappy, may not be your family, because you were also tortured, but others that are killed, such a demon, big, powerful..." So Prahlada Maharaja said, lokas ca nirvrtim itah: "Everyone is satisfied, even the higher planets, the demigods and everyone." Nirvrtim itah pratiyanti: "They are waiting only just to see You pacified." Sarve rupam nrsimha. "But is not this form very fearful to anyone? You may not be afraid of, others?" Prahlada Maharaja assures, "No, no. Nobody is fearful. This fearful appearance of Your Lordship is very pleasing to the devotees because as soon as they are in fearful condition, they will remember Your this Nrsimha form and they will be out of that. It is so pleasing." Just like we..., ito nrsimha, tato nrsimha yato yato yami... So our only shelter is Nrsimhadeva. This world is very, very dangerous. Padam padam yad vipadam [SB 10.14.58]. In very step there is danger. Every step there is envious creatures. You cannot live here peacefully. Duhkhalayam asasvatam [Bg. 8.15]. Krsna says. It is a place simply for suffering, and that also not permanent. You cannot make any comprise that "All right, it is suffering. That's all right. Still, I shall stay here." No, that is also not possible. Asasvatam. You have to die. Janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam [Bg. 13.9]. You cannot solve these problems, miserable condition. Ultimately you have to die.

So people do not understand. Therefore they are called mudhas. They are simply making arrangement how to become happy. It is not possible to become happy here. That's a fact. But still they are. Therefore they are called mudhas, rascals. Which will never be possible, and they are trying for that. You see, whole world is trying to be happy. They are discovering so many technological arts, but they are dying. They cannot. They have invented horseless carriage, having very, I mean to say, speedy carriages, but there are so many dangers. Every moment the life can go, the motor accident. It is happening in the Western country. So whatever you do for the advancement of material civilization, you are one side increasing more danger. If you did not discover these aeroplane and motorcar, then death would not have been so easier. You could live at least for some days. But because you have discovered some facilities, your death is also very become near. So this is prakrti. You are trying to solve the problem in one way, and the problem is becoming more dangerous and difficult by the laws of nature. That these rascals cannot find even. They continually working. There is a verse in the Srimad-Bhagavatam, pasyann api na pasyati. They are so big rascals that pasyann api na pasyati: even they are seeing every moment that "All our endeavors are being baffled," still, they'll try for it. They'll try for it, again and again. Punah punas carvita-carvananam [SB 7.5.30]. These things are... Punah punah, again and again, chewing the chewed, this is their business. Therefore they are called mudhas. The mudhas, they do not find that "All our attempt..."

Therefore the sastra advises, "You simply make one attempt, how to advance in Krsna consciousness. Otherwise you are not..." Only one thing. That chance you cannot get in other form of life, that a cat, dog, you do not get this. And what is that? Tasyaiva hetoh prayateta kovido na labhyate yad bhramatam upary adhah [SB 1.5.18]. By the laws of nature you are getting different types of body in different planets, in different situation and so on, so on, eight million, four hun... You are loitering in this way, but you could not get Krsna consciousness. Now here is the chance, human form of life, and the Krsna consciousness movement is there. Take it seriously. Tasyaiva hetoh prayeteta kovidah. If you are actually intelligent -- kovido means very intelligent -- then you take. You must. Krsna yei bhaje sei bada catura: "Anyone who takes to Krsna consciousness, he's first-class intelligent person." All other: fools, rascals. You can call them. There is no harm. They are actually fools and rascal, who has not taken. And it is not our manufactured word. Krsna said, na mam duskrtino mudhah prapadyante naradhamah [Bg. 7.15]. Anyone who is not surrendered to Krsna, anyone who is not Krsna conscious, he is rascal, he's sinful, he's lowest of the mankind, he has no knowledge, he's gone to hell. This is our conclusion. Sometimes they come to fight us tlat "Sir, you said such a great man, 'rascal.' " But we must say, "Yes, he is a rascal. Where is his greatness?" Harav abhaktasya kuto mahad-guna [SB 5.18.12]. Anyone who is not Krsna conscious, he cannot be a great man. This is our conclusion. There is no question. Immediately, as soon as you see he's against Krsna, or he does not know Krsna, then he's a rascal, That's all.

na mam duskrtino mudhah
prapadyante naradhamah
mayayapahrtajnana
asuri-bhavam...
 [Bg. 7.15]

So this Hiranyakasipu was a great rascal. So he is killed. Everybody is happy. So this is the position. Prahlada Maharaja is requesting Lord Nrsimhadeva, "Now everyone is happy, so kindly be peaceful."

Hare Krsna. Thank you. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 7.9.14 -- Mayapur, February 21, 1976

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