शनिवार, 25 मई 2024

Srila Prabhupada speaks on: Śrīmad-Bhāgavatam 3.26.25

Śrīmad-Bhāgavatam 3.26.25

Bombay, Jan. 2, 1975
Nitāi: "The threefold ahaṅkāra, the source of the gross elements, the senses and the mind, is hence identical with them because it is their cause. It is known by the name of Saṅkarṣaṇa, who is directly Lord Ananta with a thousand heads."
Prabhupāda:
sahasra-śirasaṁ sākṣād
yam anantaṁ pracakṣate
saṅkarṣaṇākhyaṁ puruṣaṁ
bhūtendriya-manomayam
[SB 3.26.25]
So this is the description of quadruple expansion of the Supreme Personality of Godhead. The advaitam acyutam anādir ananta-rūpam [Bs. 5.33], how ananta-rūpam of Kṛṣṇa is expanded, now this is the beginning of such description. The first expansion is Balarāma, Baladeva. Nāyam ātmā bala-hīnena labhyaḥ. It is... In the Upaniṣad it is said, "Ātmā, the Supreme Soul, cannot be understood without being favored by Balarāma." This balarāma sometimes misunderstood as the bodily strength, that "Without physical strength, nobody can attain the Supreme Personality of Godhead." But that is not the fact. Bala-hīnena means one who is not favored by Balarāma or Nityānanda, he cannot make any progress to understand the Supreme Personality of Godhead. That is the real meaning, bala-hīnena: "without the favor of Balarāma." Balarāma is guru-tattva, and Balarāma is present in this age as Nityānanda. So bala-hīnena labhyaḥ does not mean "without any physical strength." One has to get favor of Nityānanda Prabhu. Nityānanda Prabhu, katiya mohan, avadhya karuna sindhu katiya mohan, durlabha kṛṣṇa-prema kare jare tare jana.[?] There is a song like that.
So this first expansion is Balarāma. And from Balarāma, then catur-vyūha: Vāsudeva, Saṅkarṣaṇa, Aniruddha..., Pradyumna, Aniruddha. So the Saṅkarṣaṇa feature of the Supreme Personality of Godhead who is the controller of bhūtendriya-manomayam, these five elements, bhūta, indriya, and the ten senses and the mind. They are... Similarly, Saṅkarṣaṇa, Pradyumna, Aniruddha---they are different controlling Deities of the different functions of the mind, intelligence, ego. So saṅkarṣaṇākhyaṁ puruṣaṁ sahasra-śirasam anantam. Ananta. You will find the picture of Nārāyaṇa lying down on ananta-śayyā. That Ananta caturdaśī-vrata. As there is Nṛsiṁha caturdaśī... A Vaiṣṇava, they have got different functions of appearance and disappearance days of Vaiṣṇava and Viṣṇu. Āvirbhāva, tirobhāva. Just the rising sun and the setting sun. When the sun sets, it does not mean the sun is finished. Of course, some of the former theosophists and scientists, they used to think that this is..., at night the sun is dead. That is not fact. The sun is not visible to our limited eyes. Similarly, appearance and disappearance of incarnation of Godhead is like that. They are going on just like the..., a horse is running in due course, but when it comes in front of your door or window, you can see. But that does not mean the running of horse is stopped when you cannot see. Similarly, these incarnation of Godhead, ananta, unlimited, they are from this sahasra-śirasam Ananta, Kṣīrodakaśāyī Viṣṇu.
There are description in the Caitanya-caritāmṛta. It is not possible to describe all the incarnation, how they are being manifest. But they are recorded in Vedic literature, and especially in the Caitanya-caritāmṛta. We have published our Caitanya-caritāmṛta. You have reference, Ananta. There are so many different types of incarnation. Manvavatāra, manu-avatāra, there are five lakhs, four hundred thousand..., four hundred. Five lakhs and four hundred manu-avatāra. So in the Bhāgavatam it is stated that the avatāras are constantly coming, just like the waves of the ocean or waves of the river. You cannot count them. Only the most important avatāras are counted, and we offer our prayers. Just like Matsya avatāra, Kūrma avatāra, Varāha avatāra, Nṛsiṁha avatāra, Vāmana avatāra, then Paraśurāma avatāra, Lord Rāmacandra avatāra, Balarāma avatāra, Buddha avatāra... Buddha is also one of the incarnation = keśava dhṛta-buddha-śarīra jaya jagadīśa hare. Śrīla Jayadeva Gosvāmī has offered his prayer to the ten avatāra, principal avatāra. Keśava dhṛta-mīna-śarīra jaya jagadīśa hare.
pralaya-payodhi-jale dhṛtavān asi vedaṁ
vihita-vahitra-caritram akhedam
keśava dhṛta-mīna-śarīra jaya jagadīśa hare
Similarly, tortoise avatāra, Kūrma avatāra, Varāha avatāra. Nṛsiṁha-deva:
tava kara-kamala-vare nakham adbhuta-śṛṅgaṁ
dalita-hiraṇyakaśipu-tanu-bhṛṅgam
keśava dhṛta-narahari-rūpa jaya jagadīśa hare
Similarly, Vāmana avatāra.
So origin of all these avatāra is the Saṅkarṣaṇa, this Saṅkarṣaṇa. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanam [Bs. 5.33]. Kṛṣṇa is the ādyam. Purāṇa-puruṣam, the origin. Ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. In the Bhagavad-gītā it is said, ahaṁ sarvasya prabhavaḥ. All the avatāras... Kṛṣṇa is avatārī, the source of all avatāras. There are ananta, unlimited number of incarnation, constantly coming like the waves of the river or the sea, but the original person is Kṛṣṇa. So Kṛṣṇa says, confirms it, that ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "All avatāras, everything, is all emanations from Me." So iti matvā bhajante māṁ budhā bhāva-samanvitāḥ. So if we simply worship Kṛṣṇa---Kṛṣṇa also demands that, mām ekam---then all the avatāras, all the demigods, everything, is worshiped.
yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tatha sarvārhaṇam acyutejyā
[SB 4.31.14]
Acyuta ijyā. Acyuta is Kṛṣṇa. By worshiping Kṛṣṇa, you can worship all the incarnations, all the demigods. The example is given = just like watering the root of the tree, you can pour water to the branches, to the twigs, to the flowers, to the fruits; or by supplying food to the stomach you can energize all the different parts and limbs of the body; similarly, Kṛṣṇa says, mām ekaṁ śaraṇaṁ vraja, by simply surrendering to Kṛṣṇa your obligation to all other incarnations, demigods, is fulfilled.
It is not possible to worship all the incarnations, all the demigods, all the parts and limbs and parts of the body of the Kṛṣṇa, but simply by surrendering to Him, the origin of Saṅkarṣaṇa, you can worship everyone. And it is very easy. It is not very difficult. Kṛṣṇa is so kind that He can accept the surrendering and service even of the poorest of the poorest. Ahaituky apratihatā. If you want to become devotee of God, Kṛṣṇa, no material things can check. Ahaituky apratihatā. Apratihatā means without any impediment. Any condition of life... Striyo vaiśyās tathā śūdrās te, pāpa-yonayaḥ, te 'pi yānti parāṁ gatim [Bg. 9.32]. Kṛṣṇa is open for everyone. Everyone can worship. Kṛṣṇa is not monopolized by any section or any religion or any nation, any country. No. Kṛṣṇa claims, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ [Bg. 14.4]. All the species of life, as many forms of life as there are, Kṛṣṇa claims, ahaṁ bīja-pradaḥ pitā: "I am the original seed-giving father." So Kṛṣṇa is open for everyone. And by worshiping Kṛṣṇa, you worship everything. If you have got a mentality to worship different demigods, different incarnation, that is not possible. Therefore you can concen... Sarvārhaṇam acyutejyā [SB 4.31.14] = by worshiping Kṛṣṇa, everyone is worshiped. You have no more obligation.
Actually, you have got obligation, so many obligation. All the demigods, they are supplying different energies, and we are maintained by that energy. Every part of our body is controlled by some particular demigod. Even the eyelids, the twinkling of the eyelids, that is also being controlled. We are supremely under control. So therefore we have got certain obligation. Just like we are controlled by the government. So we have got some obligation also to pay tax to the government, the income tax. So similarly, we have got obligation to the devatās, the demigods, the ṛṣis, the saintly sages, because we are receiving knowledge from them. Just like Vyāsadeva, he has given us this Śrīmad-Bhāgavatam. We are reading. We are getting knowledge, perfect knowledge. Then we are obliged to our surrounding living entities, neighbors, countrymen and others. Devarṣi-bhūtāpta. The animals also. We are taking service from the animals. The cow is giving milk. The camel is carrying our load. The ass is carrying our load. So many animals... Devarṣi-bhūtāpta-nṛṇām, general, people in general, we are obliged. So obligations, there are so many. Devarṣi-bhūtāpta-nṛṇāṁ pitṝṇām [SB 11.5.41]. Pitṛs, our forefathers, the dynasty or the family in which we have taken birth.
So Vedic injunction is that we are obliged to so many living entities, and we have to satisfy them. Just like you are obliged to the government for supplying so many amenities, and you have to pay tax just to fulfill your obligation. If you don't pay tax, then you are liable to criminality. Similarly, we are receiving so many benefits from the Indra, Candra. We are getting rains from Indra, the moonshine from the Candra, or the moon-god, and the sunshine from the sun-god. These are essential things, heat and light. So we are obliged, certainly. But if you take shelter of Kṛṣṇa, then you are free from all obligation. Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi [Bg. 18.66]. If you don't pay tax, then you are liable to be punished. That is pāpa. Similarly, we are obliged to so many living entities, demigods, saintly persons. Certainly we are obliged. We are receiving so much benefit from them. But if we surrender to Kṛṣṇa... Śaraṇaṁ śaraṇyaṁ gato mukundam. Śaraṇaṁ śaraṇyaṁ mukundaṁ parihṛtya kartam. Giving aside all other duties, if we simply surrender to Kṛṣṇa, then we are no more obliged. Nāyaṁ kiṅkaro na ca ṛṇī ca rājan. We are indebted, and we must give service to all of them, but if you surrender to Mukunda...
devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam
[SB 11.5.41]
We have got so many obligations, but if we surrender to Kṛṣṇa...
Kṛṣṇa's another name is Mukunda. Gato mukundam, śaraṇam, parihṛtya kartam, gataḥ śaraṇaṁ śaraṇyaṁ mukundam. Mukunda... Muk means mukti, liberation, ānanda. After liberation, you become... Ānandamayo 'bhyāsāt [Vedānta-sūtra 1.1.12]. That original ānanda, your feature of jubilation, ānandamayo 'bhyāsāt. We are, by nature, ānandamaya. Not only Kṛṣṇa, God, but we, being part and parcel... The ānanda is not self-centered. Kṛṣṇa, when He takes ānanda, hlādinī-śakti, when He dances with the gopīs, when He plays with the cowherd boys, when He plays as a child of Yaśodāmāyi, and in every way Kṛṣṇa is ānandamayo 'bhyāsāt. So to take this ānanda, to enjoy this ānanda, He has expanded Himself in so many forms. The svāṁśa, or the incarnation; and the vibhinnāṁśa we are---jīvas. So to become really ānandamaya, Kṛṣṇa has---ekaṁ bahu syām---He has become many. So don't try to close up this business, "One." That is not very good intelligence. The Māyāvādī philosophers, they want to become one. "One" means you agree to the Supreme. That is oneness. Just like we are conducting this international society. We have got many workers, many disciples, but we are one. "One" means they are carrying their spiritual master's order. Therefore they are one. "One" means one in agreement, not that they have become amalgamated, no more individuality. Individuality is there always, but they are one, Kṛṣṇa and Kṛṣṇa's devotees. The devotees are simply trying to satisfy Kṛṣṇa, and Kṛṣṇa is trying to maintain His devotees. This is oneness, not that we lose our individuality.
Individual... Without individuality, there is no ānanda. If we are sitting together, the oneness is the process of service, that's all. But there are joking. They are cutting jokes. There are some varieties of food. That is ānanda. Varieties are there. That is ānanda. But they are for one purpose = satisfaction of Kṛṣṇa. That is oneness, not that we have become amalgamated. Amalgamation... We are amalgamated in one purpose, but not that the... It cannot be, because we are separated energy eternally. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ [Bg. 15.7], sanātana. Sanātana means eternal. It is not that by chance we have become separated individuals. No. This word is used, sanātana. Sanātana means eternal. Eternally we are separated energy, and that is the beginning of Saṅkarṣaṇa. Saṅkarṣaṇaḥ kāraṇa-toya-śāyī [Cc. Ādi 1.7]. That Saṅkarṣaṇa, before this material creation, He lies down in the Kāraṇa Ocean, kāraṇa-toya-śāyī. Then... Yasyaika-niśvasita-kālam athāvalambya [Bs. 5.48]. He is lying in the Kāraṇa Ocean in the sleeping mood, and then, from His breathing, innumerable universes are coming out. That is the origin of material creation. Yasyaika-niśvasita-kālam athāvalambya.
So from spiritual existence, how material existence come into being, that is being explained in the Sāṅkhya philosophy of Kapiladeva. So saṅkarṣaṇa-rūpaṁ puruṣam. Everywhere the puruṣa, person; puruṣa, or the enjoyer. Puruṣaṁ śāśvataṁ puruṣam. Lord is puruṣa, a personality. He is not impersonal. His energies are prakṛtis. So prakṛti-puruṣa is there. That is the spiritual world. That is also parā-prakṛti, and this material world is aparā-prakṛti. But the puruṣa is always there. Puruṣa is always puruṣa. And we are marginal prakṛti. We are also prakṛti. So ekale īśvara kṛṣṇa. So only one puruṣa, īśvara, enjoyer, controller, is Kṛṣṇa. Ekale īśvara kṛṣṇa āra saba bhṛtya [Cc. Ādi 5.142]. All others, even incarnations, even demigods, even we are---we are all servant of Kṛṣṇa. And what to speak of ourself, even the expansion of Kṛṣṇa, viṣṇu-tattva, They are also serving Kṛṣṇa, Kṛṣṇa is so exalted. Therefore, Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat [Bg. 7.7]. Even the incarnation Viṣṇu, Lord Śiva, demigods and others---nobody is greater than Kṛṣṇa. Asamordhva. Asama, nobody is equal to Him; nobody is greater than Him. Everyone is lower than Him. Therefore He is described in the Caitanya-caritāmṛta,
ekale īśvara kṛṣṇa āra saba bhṛtya
yāre yaiche nācāya, se taiche kare nṛtya
[Cc. Ādi 5.142]
By the desire of Kṛṣṇa we are doing different parts, but Kṛṣṇa is the original master, and He is also origin of the Saṅkarṣaṇa. And Saṅkarṣaṇa origin is of the puruṣa-avatāra, Mahā-Viṣṇu. And Mahā-Viṣṇu is the avatāra, is the origin, of these universes. In this way, if you try to find out the original cause, the cause of all causes, then you come to Kṛṣṇa = sarva-kāraṇa-kāraṇam [Bs. 5.1], cause of all causes.
That's all right if you want to read next verse. Time?
Nitāi: Twenty-five to nine.
Prabhupāda: No, that's all right, finished.
Devotees: Jaya Śrīla Prabhupāda. [end]
Posted by at

शनिवार, 18 मई 2024

Srila Prabhupada speaks on: Śrīmad-Bhāgavatam 3.26.17

Śrīmad-Bhāgavatam 3.26.17

Bombay, Dec. 26, 1974
Nitāi: [leads chanting of verse, etc.] [devotees repeat]
prakṛter guṇa-sāmyasya
nirviśeṣasya mānavi
ceṣṭā yataḥ sa bhagavān
kāla ity upalakṣitaḥ
[SB 3.26.17]
[break] [01:48]
"O My dear mother, O daughter of Svāyambhuva Manu, the time factor, as I have explained, is the Supreme Personality of Godhead, from whom the creation begins as a result of the agitation of the neutral, unmanifested nature."
Prabhupāda:
prakṛter guṇa-sāmyasya
nirviśeṣasya mānavi
ceṣṭā yataḥ sa bhagavān
kāla ity upalakṣitaḥ
[SB 3.26.17]
Now Bhagavān Kapiladeva is describing what is the kāla, time factor. Time factor is another manifestation or feature of the Supreme Personality of Godhead. Kāla... The beginning of creation, that is the beginning of kāla. So that beginning is started by the Supreme Personality of Godhead = sa aikṣata. These are the Vedic information. "The Lord glanced over the mahat-tattva," sa asṛjata, "and in this way creation began."
Creation is not without the touch of the Supreme Puruṣa, Person. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam [Bg. 10.12]. There is puruṣa. The prakṛti, woman, strī, if she is not in contact with a puruṣa, then there is no creation. There is... Sāmyasya. Prakṛter guṇa-sāmyasya. Without the touch of puruṣa, prakṛti remains guṇa-sāmya, no manifestation of the three guṇas. Prakṛter guṇa-sāmyasya nirviśeṣasya. At the time of nirviśeṣa... Nirviśeṣa means without varieties. Without varieties. Nirviśeṣasya mānavi, addressing His mother, Devahūti. Devahūti is the daughter of Svāyambhuva Manu, and Svāyambhuva Manu brought the daughter before... What is Kapiladeva's father's name?
Devotees: Kardama Muni.
Prabhupāda: Kardama Muni. Kardama Muni was a great mystic yogī, but he desired to marry, and immediately Svāyambhuva Manu... The Svāyambhuva Manu is also paramparā, is the son of sun-god, Svāyambhuva Manu. Imaṁ vivasvate yogaṁ proktavān aham avyayam, vivasvān manave prāha [Bg. 4.1]. So this Manu is one of our predecessor guru. Vivasvān manave prāha manur ikṣvākave 'bravīt. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. So the spiritual science was spoken to Vivasvān, the sun-god. Therefore the kṣatriyas... There are two families = one from the sun-god, one from the moon-god. So Sūrya-vaṁśa, Candra-vaṁśa. So those who are kṣatriyas coming from the Sūrya-vaṁśa... Lord Rāmacandra also appeared in the Sūrya-vaṁśa. So prakṛter guṇa-sāmyasya.
So Manu... Manu belonged to the Sūrya-vaṁśa, and the daughter of Manu is Devahūti. Therefore the son is addressing the mother, mānavi. Mānavi. The manuṣya, the word has come from manu. Mānuṣya. Mānuṣya means "coming from Manu." The human race, they are coming from Manu. So therefore the human society is controlled by the Manu-saṁhitā. There is a book, Manu-saṁhitā, the law-giving. Manu has given law. That law... At least the Hindus, or the followers of the Vedic principle, their law is Manu..., Manu-smṛti. Manu-smṛti is also translated in Russian language. Professor Kotovsky told me. In my statement there is. He has admitted that "We have translated the Manu-smṛti." So the mānava, the human race, has come from Manu. Therefore it is called mānuṣya, mānava. And the Manu's direct daughter, Devahūti, is addressed here by his [her] son, Kapiladeva, mānavi.
Prakṛter guṇa-sāmyasya nirviśeṣasya. Guṇa-sāmya. When the three modes of material nature is not agitated, it is in the neutral stage, guṇa-sāmya. The guṇa-sāmya... The Buddha philosophy is... The highest goal is guṇa-sāmya, where there is no manifestation by the agitation of the guṇas. That is their ultimate goal, guṇa-sāmya, nirvāṇa. On account of agitation of the three guṇas, these manifestations are there, and that is called viśeṣa. Viśeṣa means varieties. And nirviśeṣa or nirvāṇa---practically the same thing = "Finish these varieties and again become nirviśeṣa, no variety, neutral stage." That is the highest perfection of Buddha philosophy, nirviśeṣa-śūnyavādi.
There are two kinds of atheistic philosophers. One is nirviśeṣa, and the other is śūnyavādi. So my students, therefore, they address, nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe. So whole world is nirviśeṣa-śūnyavādi. Some of them are advocates of zero. There are many big, big philosophers writing on zero. They believe in zero, but they write volumes of books. Why you are wasting time writing volumes of books on zero? After all, if you are going to be zero, remain zero. So zero means disgust. Even Mahatma Gandhi, we have also heard in the paper, in the morning the day when he was killed, the morning, he was disgusted with so many different opposing elements, letters and news, so he said that "I don't want to live anymore. It is too much disgusting to me." And the same evening he was killed.
So this zero, void philosophy, when one becomes very much disgusted, they want to make it zero, finish everything. So this nirviśeṣa, or zero, is undeveloped stage. Just like a girl, unmarried girl, is undeveloped stage, but when she comes in contact with a puruṣa, then she develops with so many children. So that beginning of motherly life is called time. But the time is the Supreme Personality of Godhead, Puruṣa. Now, prakṛti herself cannot produce anything. This material manifestation which we see, so beautiful cosmic manifestation, that is not alone by the prakṛti, as the materialistic scientists think, that "There was a chunk, and there became manifested." These are foolish theories.
Real is that in contact. Sa aikṣata. That is the Vedic information. When the Supreme Personality of Godhead glanced over the prakṛti, mahat-tattva, then the three guṇas agitated, and she begins to give birth in so many varieties of the twenty-four elements. We have already discussed the twenty-four elements. The ingredients are there. That is prakṛti. And pradhāna means when they are not manifest, and prakṛti means when they are manifest. And prakṛti, pradhāna, and above them, there is the puruṣa. That puruṣa is Bhagavān, sa bhagavān. Ceṣṭā yataḥ sa bhagavān. Wherefrom the prakṛti begins to manifest, that is with the touch of Bhagavān. How touch? Sa aikṣata: by simply glancing over, the prakṛti becomes pregnant.
Now we cannot understand how one can make his wife pregnant simply by glancing. That is possible by Bhagavān. Therefore He is called Almighty. We have got experience, if we want to make pregnant my wife, then we have to use certain sense. That particular sense can make pregnancy. But the Supreme Personality of Godhead, being all-powerful, He can do anything from anywhere from any sense. That is almighty. We speak of almighty---"God is almighty"---but we do not understand what is the Almighty. This is almighty. The Almighty Lord, simply by glancing over prakṛti, He makes the prakṛti pregnant, and the prakṛti produces so many varieties of life. Ceṣṭā. Ceṣṭā yataḥ sa bhagavān.
So the prakṛti cannot give birth to the varieties. That is wrong theory. That is wrong theory. The real variety begins when the prakṛti is in touch with the puruṣa. That is our experience also. How we can say that prakṛti can give birth or woman can give birth to a child or many children without being touch with man? Where is our experience? There is no such thing. Therefore we should not take prakṛti as everything. We must find out the Puruṣa. Therefore the puruṣa who gives birth to these material varieties, that is Lord Śiva, and the prakṛti which gives birth to these varieties, that is Durgā. Therefore the original prakṛti and puruṣa is represented by śiva-liṅga and devī-patha[?]. Those who are worshiper of śiva-liṅga, they know the devī-patha[?] and the śiva-liṅga, they are worshiped. The original father, Kṛṣṇa, says, ahaṁ bīja-pradaḥ pitā: "I am the seed-giving father." Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ [Bg. 14.4]. There are varieties of forms of life. How they are being begotten? Kṛṣṇa says, ahaṁ bīja-pradaḥ pitā. That pitā, father, is Lord Śiva.
So when Kṛṣṇa comes in touch with prakṛti for giving birth of these varieties of forms of life, that is Śiva. That is Śiva. Śiva is not different from Kṛṣṇa, but still, Śiva is not Kṛṣṇa. This is called inconceivable one and different. Inconceivable one and different. The example is given = just like milk and yogurt, dahī. Dahī is not different from milk. It is milk---it is milk, everyone knows---but it is not milk, at the same time. You cannot get the benefit of milk by drinking dahī, or yogurt. Milk is used for different purpose, and dahī is different purpose. When you take too much milk, you get dysentery, and if you go to the physician, he gives you some medicine to take with yogurt, dahī. So dahī, or yogurt, is not different from milk, but it is not milk. Similarly, all these demigods, especially Lord Śiva, Lord Brahmā, they are the original chief demigods from Viṣṇu...
So these demigods, or even we... We are also the same principle, the living entities. Brahmā is also in the category of living entities, and Lord Śiva is between the living entities and the Supreme Lord. In between. Therefore you cannot keep Lord Śiva as living entity category, neither Viṣṇu category. Via media. Kṣīraṁ yathā dadhi vikāra-viśeṣa-samyogāt [Bs. 5.45]. The Supreme Personality of Godhead does not come directly in touch with this prakṛti, but the form by which He touches this prakṛti, that is Lord Śiva. Therefore Lord Śiva is not different from the Supreme Personality of Godhead; at the same time, he is not the Supreme Personality of Godhead. This is the conclusion. So that ceṣṭā... Ceṣṭā yataḥ sa bhagavān. Therefore Lord Śiva's another name is Kāla-bhairava. Kāla-bhairava. And he is the master of the annihilation. When this whole material creation will be required to be destroyed, it will be done by Lord Śiva. It is created by Lord Brahmā, it is maintained by Lord Viṣṇu, and when it will be destroyed, it will be done by Lord Śiva. Therefore there are three original demigods. So Kāla-bhairava, ceṣṭā yataḥ sa bhagavān kāla ity upalakṣitaḥ. So kāla, time factor, is the Supreme Personality of Godhead. It is above these twenty-four ingredients of material elements. It is in between the spiritual element and the material element, via media, that kāla. This is the description of kāla.
So we should not think... The real purport of this verse should be understood that if we are misled by thinking that prakṛti is working alone and is giving birth of varieties of things, saviśeṣa, that is wrong theory. It is exemplified like---in the Caitanya-caritāmṛta---just like in goats you will find on the neck, on the... It is called neck, or throat? There are some nipples. Have you seen it? So if somebody thinks that "There is nipple; there will be milk also," no. There is no milk. That is different thing. Similarly, if some person foolishly think that material nature, prakṛti, is the cause of varieties of manifestation, that is wrong. That is wrong. It is done by the puruṣa, the Supreme Person, through the agency of prakṛti. Just like a man begets children through the agency of woman, similarly, the varieties of this material world is due to the Supreme Person, puruṣa. Puruṣaṁ śāśvatam, original, eternal puruṣa. That is accepted by Arjuna in the Bhagavad-gītā = paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. Bhavān: "You are puruṣaṁ śāśvatam."
So God is always puruṣa. Puruṣa means the enjoyer, the male part. Male and female---two parts required, negative and positive. So the male part is Bhagavān, and the female part is the prakṛti, and combination of puruṣa and prakṛti is the varieties of creation. This is Sāṅkhya philosophy. So you should not be misled that prakṛti itself has given so varieties of manifestation, cosmic manifestation. That is not possible. You have to accept the puruṣa theory by your practical experience, that without puruṣa, no prakṛti can give birth anything. Similarly, these varieties of manifestation in the world, in the material world, it is due to the combination of prakṛti and puruṣa.
So the atheistic philosopher, they think that this combination of prakṛti and puruṣa is without any aim, without any idea. Just like a man and woman meets and they may have sex---there was no idea, but they have sex. They give this example. That is stated in the Bhagavad-gītā, Sixteenth Chapter. There is no aim, and that puruṣa becomes subdued by the prakṛti, and the manifestation comes. But this Kapiladeva, you will find..., and we Vaiṣṇava philosophers, we do not admit this, that "without any aim." There is aim. Why Kṛṣṇa says that this material world, bhūtvā bhūtvā pralīyate [Bg. 8.19]? Bhūtvā bhūtvā. There is aim. The manifestation of prakṛti, cosmic manifestation, is there to give the living entities another chance for liberation. One chance is given. Just like we have got = śrī prakṛti is now manifestated, and we are living entities; we are here, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ [Bg. 14.4], in many varieties. So what is the aim? The aim is God realization. By evolutionary process, gradually we come to the human form of life. Aśītiṁ caturaś caiva jīva-jātiṣu, jīva-jāti. Jīva, under different species of life, they are evolving.
jalajā nava-lakṣāṇi
sthāvarā lakṣa-viṁśati
kṛmayo rudra-saṅkhyakāḥ
pakṣiṇāṁ daśa-lakṣaṇam
[Padma Purāṇa]
In this way, the evolution is coming---from aquatics to plant's life, the insect, reptiles, then birds, then beast, then human life.
So this human life, civilized human life, followers of the Vedic principle... That is the civilized life, Āryans. Ārya. Therefore the followers of Vedic principle, they are called ārya, advanced. Because those who are follower... Just like Manu-saṁhitā. It is Āryan literature, Vedic literature. So Āryan means advanced. Advanced means civilized. So if we civilized people, we give up this Āryan literature or Vedic literature and take to Jashushi[?] literature to waste our time, sex literature, then we are committing suicide. The Caitanya-caritāmṛta says, anādi-bahirmukha jīva kṛṣṇa bhuli' gelā [Cc. Madhya 20.117]. That Kṛṣṇa is the original father, we have forgotten. Anādi. Anādi means before the creation. Ādi means the creation. So this is a chance. This creation is there to give us chance to come to our original position, Kṛṣṇa consciousness. So there is aim. It is not without aim. There is aim. And when there is creation, when there is civilized human being, and still they are not taking to Kṛṣṇa consciousness, then Kṛṣṇa comes personally to teach them.
yadā yadā hi dharmasya
glānir bhavati bhārata...
tadātmānaṁ sṛjāmy aham
[Bg. 4.7]
So this civilized nation should take advantage of this Vedic literature. The Kardama Muni is teaching Sāṅkhya philosophy, Kṛṣṇa is teaching Bhagavad-gītā, and if we do not take advantage of these thing, then again we are in the oblivion. Again this cosmic manifestation will be annihilated, and we will remain in slumbering state for many millions and millions of years. Again there will be creation = bhūtvā bhūtvā pralīyate [Bg. 8.19]. This is the mode of creation. So we should take advantage of this Vedic literature. Tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. One... Everyone should approach the bona fide spiritual master and take lessons from the Vedic literature. Then this life will be successful. We are rotting in this material world. Bhūtvā bhūtvā pralīyate [Bg. 8.19], getting one short type of body, live there for some time, again it is annihilated, again another body. And we do not know what kind of body. That will depend on our karma. So... But you have to accept. Tathā dehāntara-prāptiḥ [Bg. 2.13].
So this is going on under the influence of kāla. So people should be enlightened, that "Don't remain asleep." Uttiṣṭhata jāgrata prāpya varān nibodhata [Kaṭha Upaniṣad 1.3.14]. "Now you are civilized human being. You can read and write. You can understand." So jāgrata: "Now get up, be awakened. Study this Vedic literature, especially the essence of Vedic literature, Śrīmad-Bhāgavatam." Nigama-kalpa-taror galitaṁ phalam idam [SB 1.1.3]. Nigama means Vedic literature, Vedic knowledge. And it is its ripened fruit, nigama-kalpa-taror galitaṁ phalam idam, Śrīmad-Bhāgavatam. So, hear Śrīmad-Bhāgavatam, chant Hare Kṛṣṇa, and be successful in your life.
Thank you very much.
Devotees: Haribol. [end]
Posted by at

शनिवार, 11 मई 2024

Srila Prabhupada speaks on: Śrīmad-Bhāgavatam 3.26.7

Śrīmad-Bhāgavatam 3.26.7

Bombay, Dec. 19, 1974
Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [Prabhupāda and devotees repeat] [leads chanting of verse, etc.] [break]
tad asya saṁsṛtir bandhaḥ
pāra-tantryaṁ ca tat-kṛtam
bhavaty akartur īśasya
sākṣiṇo nirvṛtātmanaḥ
[SB 3.26.7]
[break] [01:42]
"Material consciousness is the cause of one's conditional life. Conditions are enforced upon the living entity by the material energy. Although he does not do anything and is transcendental to such activities, the spirit soul is thus affected by conditional life."
Prabhupāda:
tad asya saṁsṛtir bandhaḥ
pāra-tantryaṁ ca tat-kṛtam
bhavaty akartur īśasya
sākṣiṇo nirvṛtātmanaḥ
[SB 3.26.7]
So karmasu kriyamāṇeṣu guṇair ātmani manyate [SB 3.26.6]. The conditioned soul... We say "conditioned." It was not conditioned, but now it has become conditioned, pāra-tantrya.
kṛṣṇa bhuliya jīva anādi-bahirmukha
ataeva māyā tāre deya saṁsāra-duḥkha
[Cc. Madhya 20.117]
This is a statement in the Caitanya-caritāmṛta. Kṛṣṇa bhuliyā, forgetting Kṛṣṇa, jīva, the living entity, anādi-bahirmukha... Anādi... Ādi means the beginning of the creation, and anādi means before the creation. Anādi. Nobody knows when it has began. The creation... There are many creations. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. Just like this body = it is created, everyone knows. It is created by the father and mother. And it will be annihilated in due course of time by nature's way. Similarly, anything material... This whole universe, cosmic manifestation, is also created. This is a bigger body, that's all, virāṭ body. And it stays for millions and millions of years during the lifetime of Brahmā. We have got information, Brahmā's one day = sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17]. We cannot calculate even one Brahmā's days. Such one day means daytime, twelve hours; then night, twelve hours. In this one day, such month, such year, such hundred years, Brahmā lives. So this cosmic manifestation, brahmāṇḍa, universe, will stay up to that time. So there is no difference in the manipulation with this body and the Brahmā. It is the same principle. Bhūtvā bhūtvā pralīyate. So this is saṁsṛtiḥ, anādi-bahirmukha.
So this creation... Not only this creation... We are in this material world. Maybe... "Maybe" not; it is a fact that we have been in many other creations. Therefore our this forgetfulness of Kṛṣṇa is called anādi. Anādi means before creation. This creation is going on. Before that, there was another creation. The same thing was going on. Now, this is called saṁsṛtiḥ, saṁsāra, saṁsāra-bandhana, bound up by saṁsṛtiḥ. Anādi karama-phale, paḍi' bhavārṇava-jale. Bhaktivinoda Ṭhākura sings, "On account of my fruitive result before the beginning of the creation, I am now in this material ocean." Anādi karma-phale, paḍi' bhavārṇava-jale taribāre nā dekhi upāy: "I do not find any means how to get out of it." This is knowledge. When one becomes very anxious, very serious to get out of this saṁsṛtiḥ, continually going on, birth and death, birth and death, birth... People have no knowledge. So tad asya saṁsṛtir bandhaḥ. This is bondage.
The previous verse, it has been described,
karmasu kriyamāṇeṣu
guṇair ātmani manyate
evaṁ parābhidhyānena
kartṛtvaṁ prakṛteḥ pumān
[SB 3.26.6]
Dictated by the material nature, we are acting in some way and thereby creating another resultant action, means another body. In this way it is going on. That is called saṁsṛtiḥ. Tad asya saṁsṛtir bandhaḥ pāra-tantryam. Svātantrya, and just the opposite word is pāra-tantrya, "under the direction of somebody else," pāra-tantrya. Just like dog and the master. The dog is pāra-tantrya, dependent on the master. Similarly, we are now dogs of material nature, pāra-tantrya. We cannot go beyond the rules and regulation, condition, of material nature. That is called pāra-tantrya, not svātantrya. Just like they are trying to go to the moon planet, but because they are under condition of material nature, not that they can go very easily. It is not possible. They are coming back, again and again trying to go there. This is also material world. Even in this material world we are so much dependent on the rules and regulation of the nature. And what to speak of going to the spiritual world? Pāra-tantrya is there, we admit or not admit. We are not svātantrya, or independent. We are dependent. Bhavaty akartur īśasya sākṣiṇo nirvṛtātmanaḥ.
So we are conditioned soul, but the Supersoul... The Māyāvādī philosopher, they do not admit the existence of Supersoul. They think there is one soul. We are... They speak of our conditioned life as līlā. This is not very good philosophy. One has got the body of a hog, and he is eating stool, and the Māyāvādī philosopher says that it is līlā. God is eating stool; it is līlā. Just see the philosophy! Because we say kṛṣṇa-līlā... Kṛṣṇa, the Supreme Personality of Godhead, He is dancing with the gopīs or playing with the cowherds boy or becoming the child of Mother Yaśodā. We say it is līlā. The Māyāvādī philosopher says... Because they do not..., two, make two. Their philosophy is one. So the pig or the hog eating the stool, they say it is also līlā. Kṛṣṇa is dancing with the gopīs, that is also līlā, and because they do not make two, therefore... We cannot say, of course. They say that God is also..., has become pig, and they, eating stool, that is also līlā. This is the grossest offense on the feet of the Lord, to bring Him to the status of ordinary living being who is not independent. Dependent, it is clearly said. Therefore they manufacture these words, "daridra-nārāyaṇa," "this Nārāyaṇa," "that Nārāyaṇa," because they do not make any difference between Nārāyaṇa and the ordinary living entity. This is their philosophy.
But that is not the fact. Here it is said, tad asya saṁsṛtir bandhaḥ pāra-tantryaṁ ca tat-kṛtam. Pāra-tantrya, "under the grip of the laws of material nature." How God can be under the grip of material nature? They explain, "It is līlā." But that is not. Here it is said, pāra-tantrya: "He is forced to accept a certain type of body." That is called pāra-tantrya. Saṁsṛtiḥ. This is punishment, saṁsṛtiḥ. Why saṁsṛtiḥ? On account of... [aside:] What is that? Sit down. Saṁsṛtiḥ. Saṁsṛtiḥ means punishment. Samyak rūpeṇa sṛtiḥ, going, progress, one after another, one after another, one after another, saṁsṛtiḥ, saṁsāra. So saṁsāra is not very palatable thing. Our Vaiṣṇava ācāryas say that saṁsāra is just like blazing fire. It is not a very nice... Kṛṣṇa says in the Bhagavad-gītā, duḥkhālayam aśāśvatam [Bg. 8.15]. So does it mean that the Supreme Lord, the Absolute Personality of Godhead, He has come to suffer? And by force everyone in this material world is suffering saṁsṛtiḥ, and he is the Supreme Personality of Godhead? How wrong philosophy it is. No.
In the Bhagavad-gītā, in the Śrīmad-Bhāgavatam it is not possible to make the one. No. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7] = "Jīva is My aṁśa, part, particle, very small particle." And Kṛṣṇa, or the Supreme Lord, He is vibhu. We have discussed all this. Vibhu, greater than the greatest, and smaller than the smallest. The smaller than the smallest... Aṇor aṇīyān mahato mahīyān [Kaṭha Upaniṣad 1.2.20]. Mahato mahīyān is the Supreme Lord, and we are aṇu, very small particle, although we are the same expansion of the Supreme. But both, we are individual, not that today we are differentiated, and when we are liberated we become one. No. That is not. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ [Bg. 15.7]. Sanātanaḥ means eternally we are vibhinnāṁśa.
So our this pāra-tantrya, dependence on material nature, is pāra-tantryaṁ ca tat-kṛtam. Tat-kṛtam. And we wanted this separation. Therefore it is our conditioned life here. That is our selection. Kṛṣṇa-bhuliya jīva bhoga vāñchā kare. When we wanted to enjoy life independently, so-called ind... Because we cannot be independent. We have to become dependent, either this material nature or the spiritual nature. It is not possible. Therefore in the Bhagavad-gītā it is said, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. You have to take āśraya, shelter, of either of the prakṛtis, parā-prakṛti or aparā-prakṛti. Aparā-prakṛti is this material nature, and parā-prakṛti is the spiritual nature. So therefore jīva-śakti is called taṭasthā. Taṭasthā. Antaraṅga, bahiraṅga, taṭasthā. Parāsya śaktir vividhaiva śrūyate [Śvetāśvatara Upaniṣad 6.8, Cc. Madhya 13.65, purport]. The Absolute Truth has got multi-potencies. They have been summarized into three. First is parā-prakṛti, spiritual nature, and then the material nature, and another nature, prakṛti---we are also prakṛti---between the two, taṭasthā. Just like the beach is between the land and water. Beach is sometimes covered with water and sometimes it is uncovered; the water is far away. When it is not covered, we call it beach, and it is covered, we call it sea. So similarly, our position is like that, living entities. Although by nature we are parā-prakṛti, spirit, spirit, but because we have got the tendency to enjoy material nature, therefore we come to this material nature. Therefore our position is in between the spiritual nature and the material nature, taṭasthā. Taṭasthā means in between.
So because we have selected this pāra-tantrya, to be conditioned by the material nature, in any condition we are dependent, either dependent on spiritual nature or on material nature. So if we prefer to be under the control of material nature, then it is duḥkhālayam aśāśvatam [Bg. 8.15]. And if we are under spiritual nature, then... Asaṅgo 'yaṁ puruṣaḥ. Raso vai saḥ, labdhānandī [Taittirīya Upaniṣad 2.7.1]. Then we get blissful life, eternal blissful life. That is our selection. Either you be under spiritual nature or you be under material nature. That we have got, little independence, as you like. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11]. Kṛṣṇa said. Kṛṣṇa is very kind. If you want to remain in the material nature and enjoy so-called material sense gratification, then you can have it.
In the Bhagavad-gītā it is explained,
yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtejyā yānti bhūtāni
mad-yājino 'pi yānti mām
[Bg. 9.25]
If you want to remain in this material world, bhūtejyā, worshiper of the material energy... Just like we are at present engaged = we are worshiper of the material energy, or Durgā. Worshiper of the material energy. In the Durgā-pūjā, in the Caṇḍi, the direction is that you ask material opulence, dhanaṁ dehi, rūpaṁ dehi, rūpavatī-bhāryāṁ dehi, yaśo dehi. That you can do. And we all, living entities within this material world, we are worshiper of the material nature. The scientist also trying to find out means how to exploit the resources of material nature. That is also one kind of worshiping. Because if they are successful in discovering some material energy, new kind of material energy, they get money. Then, by money, they get full advantage of sense gratification. So this is called conditioned life, conditioned by the material..., illusioned by the material... They are trying, discover material advances, and becoming happy by such advancement. This is called material life. This is pāra-tantrya. This is not svātantrya. Pāra-tantrya. Although constitutionally the living entity is svātantrya, asaṅgo 'yaṁ puruṣaḥ, but because we accepted to be satisfied under the control of material nature, that is called pāra-tantrya, and that is called saṁsṛtiḥ. Saṁsṛtiḥ means continuously repetition of birth, death, old age and disease. That is called saṁsāra.
Therefore Śrīla Viśvanātha Cakravartī Ṭhākura, he says, saṁsāra-dāvānala-līḍha-loka. This saṁsṛtiḥ, this repetition of birth and death and different standard of material happiness... Everybody has got some material happiness. The man has got a standard of material happiness. The dog has got a standard of material happiness. The demigods, they have got a standard of material happiness. Everyone has got. So... But actually, it is not happiness. It is simply miserable condition. And because we do not appreciate this miserable condition, we still think that we are happy. That is called māyā, illusion. This is called saṁsṛtiḥ. Although we are in a miserable condition, continually, every moment, every second... This place is like that. Kṛṣṇa says, not that we are saying. Kṛṣṇa says duḥkhālayam. Continually you have to suffer. But we are..., we have become so much habituated in this suffering, we do not accept it as suffering. We take it as very pleasing, because we have no idea what is actually happiness. Sukham ātyantikaṁ yat tad atīndriyaṁ grāhyam [Bg. 6.21]. Real happiness... What is real happiness? Sukhaṁ yat. Then what is sukham? That is not to be appreciated by these material senses. Sukham ātyantikam. Ātyantikam means supreme. This is not... Whatever so-called happiness we derive in this material world, that is dependent on so many conditions. That is not ātyantikam. Ātyantikam means the supreme happiness. That is different from this material happiness. But we have no information or taste because we have been conditioned for many, many creation, anādi. Just like a man suffering from disease from many, many years, he becomes accustomed. He does not take any more that this suffering is suffering. He thinks this is natural.
So we have been accustomed to this habit of material disadvantages. We have no information of spiritual life. Therefore śāstra says that we should try... This life, human life, is not meant for suffering but to make endeavor to end suffering. That is human life. Human life is not meant for suffering like the animals. Just like the life of pig. Is that very good life? Whole day and night they are searching after stool, "Where is stool? Where is stool?" because that is their enjoyment. Actually, if you give a pig halavā and, side by side, stool, he would prefer to accept the stool than the halavā because he is habituated to that kind of food. Therefore Ṛṣabhadeva says that human life... He was instructing to His sons, "My dear sons, don't be like pigs. You just become like human being." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1] = "My dear sons, don't try to get happiness like the pigs, dogs, hogs." Kaṣṭān kāmān. With hard labor you get some food, and then you enjoy sex life. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Material life means to work very hard day and night and get some money and then eat sumptuously. Eat, drink, be merry and then enjoy sex life. That's all. So Ṛṣabhadeva said, "My dear sons, this kind of standard of life is available in the life of pigs." Kaṣṭān kāmān arhate ye viḍ-bhujām. Viḍ-bhujām means stool-eaters.
Then what is human life? If this is not life, then what is real life? That, He recommends, tapo divyaṁ putrakā yena śuddhyet sattvam [SB 5.5.1]. Sattva, your sattva, your existence, is now impure. It is covered by this material nature; therefore it is impure. So you have to purify. That is real life. And to purify means tapasya. Tapo divyam. Tapasā brahmacaryeṇa [SB 6.1.13]. That is the way. That is Vedic civilization. That is Vedic civilization, or you may call Indian civilization or Hindu civilization. Actually, it is Vedic civilization. Therefore you will find in India, in the history of India, Mahābhārata, greater India, that many people, they are engaged in tapasya. A part of life must be engaged for tapasya. The Bharata Mahārāja, Bharata Mahārāja, under whose name this planet is called Bhārata-varṣa... So you will find in the Fifth Canto of Śrīmad-Bhāgavatam his life. He enjoyed his kingdom, then voluntarily he left. After the end of his material way of life, he divided the property to his sons and left. And he was living alone at Pulahāśrama near Haridwar, and undergoing severe tapasya. That is human life, to accept tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvaṁ yasmād brahma-saukhyam anantam. You are searching after happiness, but why don't you see that in this material life your happiness is conditioned? That is not easily going or flowing. There are so many condition. If you have to become a millionaire, before becoming millionaire there are so many condition. So this is not happiness. After going through so many conditions, and which we get, that is also not for good.
So to come to the so-called conditional happiness we have to undergo so many difficulties, and when we come to that position... Suppose after working very, very hard I get one million dollars, so I will not be allowed to enjoy this one million dollar for all the days. Aśāśvatam. Duḥkhālayam aśāśvatam [Bg. 8.15]. Kṛṣṇa says that this place is full of miseries. To get that one million dollar you have to undergo so many miserable condition of life. And even if you get it... Perhaps you may not get it. Everyone is trying, but they cannot... Everyone is not getting. Who is destined to get, he is getting, not that everyone, because he..., one is trying very hard, it is guaranteed that he will get one million dollar. That is not possible. That one who is to get by destiny. This is the śāstra. Actually, this is the fact.
Therefore Vedic civilization does not recommend that you waste your valuable life simply for so-called happiness or economic..., improvement of economic condition. Because it is not possible that everyone trying for improving economic condition and everyone is becoming millionaire. No. That is not possible. You cannot get more or less what you are destined to get. Otherwise, everyone would have been millionaires---everyone. In Bombay there are so many. People are trying, working very hard at day and night. Still, somebody is living in a very nice, palatial building and somebody is living in the jhupaṛa, or what is that, most abominable condition, in Bombay city. Why? Because one is destined.
Therefore śāstra says that don't bother about these thing. Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ [SB 1.5.18]. For that reason one should work, which is not obtainable by wandering, bhramatām upary adhaḥ. Upary adhaḥ. What is that? That thing is that purifying your existence. Tasyaiva hetoḥ, for that reason. Purifying means, as we have discussed many ślokas, we are now covered by this material nature, sattva-guṇa, rajo-guṇa, tamo-guṇa, and our endeavor should be how to purify. Tapo divyam. Tapo divyaṁ putrakā yena śuddhyet sattvam. Just to purify our existence. And as soon as we purify our existence, yasmād brahma-saukhyam anantam. Brahma-sukha. Brahman means the largest, or eternal. Here the sukha, or happiness, is not brahma-sukha; that is material sukha. Therefore, in another place it is said, ramante yoginaḥ anante [Cc. Madhya 9.29]. The yogīs, those who are yogīs... Yogī especially means bhakta-yogī. They also enjoy. Ramante yoginaḥ anante. That is unlimited enjoyment, without any stoppage. Ānandāmbudhi-vardhanam [Cc. Antya 20.12]. Simply increasing, increasing. There is no decrease. That is called ananta. It is increasing. Just like Kṛṣṇa. Kṛṣṇa and the gopīs, they are also in pleasure. Gopīs are expansion of Kṛṣṇa's pleasure potency. So they are increasing their pleasure. There is no decrease. In the material world there is no question of increasing; it is decreasing. That is the difference.
Therefore, those who are yogīs, they are also enjoying. Ramante yoginaḥ anante satyānande. That is real happiness, which increases. Which decreases, that is not real happiness. That is illusion. Ramante yoginaḥ anante satyānande cid-ātmana. Cit, that is spiritual, spiritual ānanda. Really we want ānanda, happiness, blissfulness. That is our natural instinct. Ānandamayo 'bhyāsāt [Vedānta-sūtra 1.1.12]. So... But we are searching after ānanda in this material world, and that is described here that saṁsṛtir bandhaḥ pāra-tantrya, under material condition and changing this body one after another. This is not ānanda. Satyānande cid-ātmani. Ānanda is available on the spiritual platform. Satyānande cid-ātmani. Ramante... Iti rāma-padenāsau paraṁ brahma iti abhidhīyate [Cc. Madhya 9.29]. Therefore the yogīs, they enjoy, ramaṇa, in the spiritual world. That ānanda is called Rāma, Hare Rāma, Hare Kṛṣṇa. Kṛṣṇa is also attractive, and Rāma is enjoyment. So when we dovetail our activities with Rāma and Kṛṣṇa, then our life becomes happy. Before that there is saṁsṛtiḥ.
Therefore in order to understand the science, one has to go... That is the Vedic injunction, tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12] = "One should approach a proper, bona fide spiritual master." And the spiritual master will save him from this blazing fire of repetition of birth and death. Therefore Viśvanātha Cakravartī Ṭhākura sings,
saṁsāra-dāvānala-līḍha-loka-
trāṇāya kāruṇya-ghanāghanatvam
prāptasya kalyāṇa-guṇārṇavasya
vande guroḥ śrī-caraṇāravindam
It is the business of the guru, to deliver this disciple, śiṣya, from this blazing fire of saṁsāra, saṁsṛti, bandha, conditioned life, to save him from that position and give him the eternal happiness, brahma-saukhyam anantam [SB 5.5.1].
Thank you very much.
Devotees: Haribol. [end]
Posted by at

शनिवार, 4 मई 2024

Srila Prabhupada speaks on: Śrīmad-Bhāgavatam 3.25.44

Śrīmad-Bhāgavatam 3.25.44

Bombay, Dec. 12, 1974
Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [devotees repeat] [leads chanting of verse, etc.]
etāvān eva loke 'smin
puṁsāṁ niḥśreyasodayaḥ
tīvreṇa bhakti-yogena
mano mayy arpitaṁ sthiram
[SB 3.25.44]
[break] [01:08]
"Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life."
Prabhupāda:
etāvān eva loke 'smin
puṁsāṁ niḥśreyasodayaḥ
tīvreṇa bhakti-yogena
mano mayy arpitaṁ sthiram
[SB 3.25.44]
This is the conclusion of bhakti-yoga. Kapiladeva has explained bhakti-yoga. In the last verse we have discussed jñāna-vairāgya-yuktena bhakti-yogena [SB 3.25.43]. Bhakti-yoga is not the business of the foolish or ignorant. One who is advanced in jñāna-vairāgya, knowledge and renunciation... Another name of bhakti-yoga is renunciation. Vairāgya-vidyā. Bhakti-yoga means the education of renouncement. Sarvabhauma Bhaṭṭācārya, he explained bhakti-yoga, vairāgya-vidyā. Vairāgya-vidyā-nija-bhakti-yogam [Cc. Madhya 6.254]. Yes. The bhakti-yoga begins when we accept Kṛṣṇa's instruction, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. We have to renounce all nonsense engagement. That is called sarva-dharmān. We have accepted everything as dharma---saṁsāra-dharma, gṛhastha-dharma, rāja-dharma, samājika-dharma. There are so many we have created. And we are still going on.
Dharma means function, characteristic. So we are planning, one after another, various plans to be very happy in this material world. But they will not make us happy---that's a fact---because this place is certified by the Supreme Personality of Godhead as duḥkhālayam aśāśvatam [Bg. 8.15] = "This is a place for misery." This material world is a place for misery. This body is meant for suffering miseries, and the land is meant for suffering miseries. That we do not understand. But we are placed in a miserable condition all round. That is material life. Duḥkhālayam aśāśvatam. But we have got attachment for this material happiness---even it is duḥkhālayam, it is very much painful, miserable---and we are making plans how to become happy here. This is called struggle for existence. It is going on perpetually. We are making some plan to be happy, and it is dismantled by the laws of nature. You study the whole history of the world = it is simply struggling. We are making some plan to be out of miserable condition, but it is causing another miserable condition. Therefore it is called daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. This is māyā. We are simply planning to overcome some problem, some difficulties, but it is becoming more difficult. This is the fact.
Therefore our determination should be to renounce this association of this world. That is called mukti. Renounce this material association and come to the spiritual platform. Because we are spirit soul, our real place is spiritual platform. Our activities should be on the spiritual platform. Then we will be happy. The same example, as I have given many times, that we are animals of the land, so if we are put into the water, then however expert swimmer I may be or you may be, it is simply struggle for existence. There cannot be any happiness in the water. But if you are taken out of the water and put again into the land, then you get relief. So that is the position. We have come to this material world for sense gratification. The more expertly we make plan for our sense gratification, it will never be successful. So we have to come out of these material activities and act on the platform of spiritual life. That will make us...
Therefore it is said, etāvān eva loka 'smin puṁsāṁ niḥśreyasa udayaḥ. Udayaḥ means rising. Just like sūryodayaḥ. In the darkness... At night, we are in the darkness. In the morning there will be sūryodayaḥ, and then there will be light. So this is conclusion, that in this material world we are simply struggling for existence with a hope, future hope, that "We shall be happy by this plan." But it will never be possible. Simply you will be bewildered. Just like the animal goes to the desert, and he sees mirage, a shadow of water in the desert. He is thirsty. He goes to the water, and the water goes again, farther away. And he jumps over, jumps over. In this way, being thirsty and in the hot sand he dies. This is called māyā-marīcikā. Our struggle for existence is like that. We are thinking, "Let me go little farther, and we shall be happy." But actually, where is the water? There is no water in the desert. But those who are less intelligent, like animal, they seek happiness here in this material world, just like the animal running after water in the desert. Māyā-marīcikā.
So these attachments, this false attachment, has to be given up. And that is possible when we engage ourself in the bhakti-yoga. Bhakti-yoga.
etāvān eva loke 'smin
puṁsāṁ niḥśreyasodayaḥ
tīvreṇa bhakti-yogena...
[SB 3.25.44]
Tīvreṇa means very seriously, not superficially. Tīvreṇa bhakti-yogena. Kṛṣṇa wants to see that "Whether he has finished his all material desires." Then He is very much pleased. He says, sarva-dharmān paritya... [Bg. 18.66]. Sarva-dharmān means we have created so many dharmas. That is not dharma; that is... Dharma, we generally become so-called religious for artha, for money. Dharma-artha. Artha, money, is required. Why? For sense gratification, kāma. And when we are dissatisfied, then we want mokṣa. Therefore, we are actually busy with four kinds of activities = dharma-artha-kāma-mokṣa [SB 4.8.41, Cc. Ādi 1.90]. And above these, when we go above these, then bhakti begins. That is the beginning of bhakti. That wanted.
Niḥśreyasa. Śreya. Śreya means ultimate good. There are two things = preya and śreya. Śreya means ultimate good. If you act in such a way that ultimately you actually become happy, that is called śreya. And if you want immediately some happiness---never mind what it will be in future---that is called preya. So less intelligent person or children, they want preya. They do not want śreya. A child is playing whole day. He likes it. That is preya. And if you want to send him to school to be educated, he doesn't like. That is śreya, ultimate good. So nobody is interested. Still, the śāstra gives us instruction that "You try for this śreya. Don't be captivated by the preya." Preya and śreya. And this śreya, the supreme śreya, is bhakti-yoga. Therefore it is said that etāvān eva loke 'smin puṁsāṁ niḥśreyasa udayaḥ. Śreyasa and niḥśreyasa. Niḥśreyasa means ultimate. Niḥśreyasa udayaḥ. As soon as you take to Kṛṣṇa consciousness, then your ultimate good or ultimate perfection begins immediately.
And the bhakti-yoga means,
śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
[SB 7.5.23]
These are the nine different processes of bhakti-yoga, of which the most important thing is śravaṇam, hearing. Śravaṇaṁ kīrtanaṁ viṣṇoḥ. And about whom? About Viṣṇu, not for anyone else. That is śravaṇaṁ kīrtanaṁ viṣṇoḥ. Everything bhakti means devotional service, loving devotional service, for Viṣṇu or Kṛṣṇa. That is not any other service. That is not bhakti. Bhakti, the word, can be used only in relationship with the Supreme Personality of Godhead. It cannot be... If you say, "I am deśa-bhakta. I am very devotee of my country and of my society, of my family, of my cat, of my dog," that is not applicable. Bhakti is not applicable anywhere except in relationship with the Supreme Personality of Godhead. That is bhakti. Therefore śāstra particularly says, śravaṇaṁ kīrtanaṁ viṣṇoḥ, not any other śravaṇaṁ kīrtanam. If you say that "I am hearing about my country's welfare, about my society's welfare, about humanity's welfare, and I am preaching this," that is not bhakti. That is māyā. It is very difficult to understand.
But if you talk about Kṛṣṇa and hear about Kṛṣṇa, then your other services will include. It is all-pervading. Just like one is interested in the flower of the tree. If he wants... If he says that "I shall water the flower because I am interested with the flower," or "I shall water the fruit," but that will not help you. If you water on the fruit or on the flower because you are interested, the fruit also will dry and the flower also will dry. But if you water on the root of the tree, which carries the fruit and flower, your fruit and flower automatically will live. Similarly, if you render service to Kṛṣṇa, bhakti, then your so-called social service, country's service, family's service---everything will be performed perfectly. You don't have to endeavor separately for social service or any other service. Therefore it is said, tīvreṇa bhakti-yogena: without any deviation. You don't think that "If I simply become devotee of Kṛṣṇa and worship in the temple, then what will happen to my country? What will happen to my family? What will happen to my so many other things?" That will be automatically served. If you serve here Kṛṣṇa, then you'll give the best service to your family, to your society.
There are many instances. Just like Prahlāda Mahārāja was giving service to the Lord, and his father was very angry, and there was very much misunderstanding between the father and mother, er, the father and the son. Ultimately, the father was killed by Nṛsiṁha-deva. And Prahlāda Mahārāja saw it. But does it mean...? Superficially, it appeared that Prahlāda Mahārāja did wrong because his father was killed before him. Suppose if your father is killed before you and if you stand only, if you don't speak any protest to protect the father, who will agree with your endeavor? Nobody. Everyone will say, "You are such a coward that your father was killed before you? You did not protest? You did not try to give any protection?" This is superficial. But actually, the son, Prahlāda Mahārāja, was giving the best service to his father. Best service. Because in the śāstra it is said that if a person, if a demon, is killed by God, he immediately is liberated. Even though he was not liberated, thinking that he was very, very sinful... Of course, he was liberated. But Prahlāda Mahārāja was thinking that "My father was so sinful, so much against God consciousness, he might not be liberated."
So therefore Prahlāda Mahārāja, when he was requested..., when he was, rather, offered any benediction he wanted to take from Nṛsiṁha-deva, he refused = "My dear Lord, please do not induce me in that way. I am born in a family, demonic family. To gain some material profit is my natural propensity. And You are the offerer. You are offering me. I can take anything from You. But this is not my business. Because I have rendered service to You, it does not mean that I will take some remuneration for You. This is business." Vaṇik. Sa vai vaṇik: "This is mercantile man's... But I am Your eternal servant. I do not expect any reward from You." But that Prahlāda Mahārāja, later on he asked Nṛsiṁha-deva, "My dear Lord, one thing I may ask from You." "What is that?" "Now, my father was atheist number one, and he has committed so many offenses at Your lotus feet. Now he is killed. So I want that he may be excused and given liberation." So he was already liberated. Still, as affectionate son, he was anxious to know, "Whether my father will be liberated or not?" So this was confirmed by the Lord = "Not only your father---his father's father, his father, his father, up to fourteen generations---everyone is liberated, because a Vaiṣṇava son like you is born in this family."
So my point is = by serving the Supreme Lord, one gives the best service to the family, because if one becomes a Vaiṣṇava, pure Vaiṣṇava, the whole family, up to fourteen generation, they become liberated. Therefore tīvreṇa bhakti-yogena. We should not divert our attention for any other service. We should simply concentrate for rendering service to the Supreme Lord. This is the conclusion. Tīvreṇa bhakti-yogena mano mayy arpitam. Mayi, "unto Me, the Supreme Lord, Kṛṣṇa." This is Kṛṣṇa consciousness. Always thinking of Kṛṣṇa, mayi. That will help. Tīvreṇa bhakti-yogena. Always... That is also advised in Bhagavad-gītā = man-manā, mad-bh... Man-manā bhava mad-bhaktaḥ [Bg. 9.34]. Your mind should be engaged always in Kṛṣṇa---Kṛṣṇa or Rāma, which form ever you like, Viṣṇu form, or Lord Viṣṇu, Nārāyaṇa, Kapiladeva. There are innumerable forms of God. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. So Rāma, Nṛsiṁha, Varāha, Kṛṣṇa, Kapiladeva, Balarāma---there are so many forms. So any one of Them, whichever you like... Everyone is... Just like Hanumān. He liked Rāmacandra forms, and Arjuna liked Kṛṣṇa's form. But there is no difference between Rāma and Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu [Bs. 5.39].
Sometimes foolish people question us that "You are worshiping Kṛṣṇa. Why you do not worship Rāma?" Rāma and Kṛṣṇa, there is no difference. But anyone has got his liking. Just like Hanumān has liking to worship Lord Rāmacandra, and the gopīs had the liking to worship Kṛṣṇa. That does not make any difference. It is like... Ye yathā māṁ prapadyante [Bg. 4.11]. Kṛṣṇa, the Lord, appears in different way. Sometimes the gopīs... The Kṛṣṇa went away from the gopīs, and the gopīs were searching out Kṛṣṇa. So in some place Kṛṣṇa was sitting in the Viṣṇu form. So the gopīs passed through that Deity, and they did not offer much respect = "Oh, He is Viṣṇu. All right, namaskāra." Because they wanted to see Kṛṣṇa. There is no difference between Kṛṣṇa and Viṣṇu, but every devotee has got some inclination, love Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39].
So therefore Kṛṣṇa is all-pervading in different mūrtis. Therefore in the Vaiṣṇava-sampradāya some of them, they worship Rādhā-Kṛṣṇa, and some of them worship Sītā-Rāma. And some of them worship Lakṣmī-Nārāyaṇa. Some of them worship Rukmiṇī-Kṛṣṇa. There are so many devotees. But all of them are the same, Vaiṣṇava. All of them are the... But not demigods. Viṣṇu. So chanting, bhakti-yoga means to chant "Viṣṇu." Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. And Viṣṇu has got so many forms. So either you chant Hare Rāma or you chant Hare Kṛṣṇa, it is the same. There is no difference. Sometimes they first of all place "Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare," And sometimes they place "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa..." There is no difference. Sometimes they say, "No, it should be Hare Rāma first." Sometimes they..., "No, Hare Kṛṣṇa." But that is not very important; childish. Any, either you say Hare Rāma or Hare Kṛṣṇa, the same. So this is to be done. Tīvreṇa bhakti-yogena.
So bhakti-yoga begins with hearing, śravaṇam, śravaṇaṁ kīrtanam. And if you have heard from the right source and if you are convinced, then automatically you will try to perform kīrtana. Kīrtana means glorifying. If you have attained like... Or to preach. Anyone who has listened from right person, authority, about Bhagavad-gītā or Śrīmad-Bhāgavatam, about Kṛṣṇa or about Rāma, he would like to preach that. That is automatic, glorifying. That preaching is equal. That is called kīrtana. Kīrtana... Simply preaching, glorifying, or speaking about the Lord, that is also kīrtana. And performing kīrtana as we do here in the temple, with mṛdaṅga and karatāla, chanting, that is also kīrtana. Śukadeva Gosvāmī explained the Śrīmad-Bhāgavatam to Parīkṣit Mahārāja. So... And Parīkṣit Mahārāja simply listened to him carefully. This is śravaṇaṁ kīrtanam. The Parīkṣit Mahārāja is hearing, and Śukadeva Gosvāmī is performing kīrtana, describing all the glories of the Lord. That is kīrtana.
So śrī-viṣṇoḥ śravaṇe parīkṣit, how one devotee became liberated by performing one item only. There are nine items of devotional service:
śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
[SB 7.5.23]
So Parīkṣit Mahārāja simply listened, śravaṇam. He did not do other things. Still, he was liberated. And Śukadeva Gosvāmī, he simply chanted or described the glories of the Lord. He also became liberated. Śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane [Brs. 1.2.265]. Similarly, śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam. Pṛthu, Pṛthu Mahārāja, he was simply remembering. No, pṛthuḥ pūjane. And pāda-sevanam. Lakṣmī-devī, she simply gave massage to the Viṣṇu's lotus feet. And Arjuna, simply he made friendship. And Hanumānjī, he simply served the order of Lord Rāmacandra. Dāsyaṁ sakhyam ātma-nivedanam. Ātma-nivedanam: offering everything. Bali Mahārāja, whatever he had, he gave to Vāmanadeva. Everything. Whatever he possessed, even his body, he gave to Vāmanadeva. Sarvātma-snapane, abhavad bali... Bali Mahārāja. So there are different examples.
So if you simply... At the present moment in this Kali-yuga, if you simply hear about Kṛṣṇa, śravaṇam, you don't require any education. You don't require to be a Ph.D. and M.S.C. God has given you the ear. You go to a person, realized soul, and hear from him. Simply hear from him. That is recommended in this age, because people are very, very fallen. They have no education. They have no inclination how to make perfect life. They do not know what is perfection of life. They think, "If I can eat sumptuously, that is perfection of life." Udaraṁ bharita. Svārtham udaraṁ bharita. In this age, if one man can eat very voraciously, he thinks, "My all interest are finished." He thinks. Because people are so, I mean, hungry, that they think, "If I can get a sumptuous food, that is perfection of life." This is Kali-yuga. Kali-yuga. Svārtham udaraṁ bharita. That is stated in the Śrīmad-Bhāgavatam. One will feel that "My all interest is now fulfilled because I am voraciously eating."
So we are hearing. This is wanted. Caitanya Mahāprabhu recommended this process, that whatever condition you are, it does not matter; you simply search out a devotee and hear from him. That is recommended. Ihā haya. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ [SB 10.14.3]. Sthāne sthitāḥ. You, whatever you are, there is no need of change, because it is very difficult to change position. Better remain your position, but you hear about Kṛṣṇa. That is our movement. Kṛṣṇa consciousness movement is to give chance people to hear about Kṛṣṇa, so many ways. Then, even Kṛṣṇa is Ajita---nobody can conquer Him---simply by hearing, you will conquer Kṛṣṇa. Kṛṣṇa will be very, very intimate friend of you, simply by hearing. That is said also in the Śrīmad-Bhāgavata = śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. Śṛṇvatām. Śṛṇvatām means hearing. Kṛṣṇa is within everyone's heart. As soon as He sees that "This man is hearing about Me," śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ... Kṛṣṇa is the subject, nominative. Śṛṇvatām. When He sees that a person is interested in hearing, then He takes care of him. Because that is the beginning of bhakti. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Even if we do not understand, if we do not understand the philosophy, what Kṛṣṇa says, still, if we hear, then you will be purified. You will be purified. That is the process of hari-saṅkīrtana. It doesn't require anybody to understand what is this Hare Kṛṣṇa. But if he's simply given the chance of hearing, he becomes purified.
That is wanted. Because without being purified, nobody can understand, "What is God, what is my relationship with God, who is God, what does He do, what is His name...," nothing interest. Dirty things within the heart, they cannot understand, dirty things, on account of sinful life. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. We are so much in this age engaged in sinful activities. The sinful activities are generally... The four pillars of sinful activities are illicit sex life, meat-eating, intoxication and gambling. So this whole world is now full of all this business. There is regular gambling house, there is regular intoxication centers, regular slaughterhouse and regular prostitution. This is the whole world. Which are sinful life---illicit sex life, meat eating, intoxication and gambling---that is prevalent all over the world. You will find organized by government. This is going on. And within this dangerous condition of the human society we have to push on Kṛṣṇa consciousness. How difficult it is, just imagine. But still, it is going on. But so many obstacles. So many obstacles. But we do not care for these obstacles. We must push on. This is our determination. Therefore it is called tīvreṇa bhakti-yogena [SB 3.25.44]. Tīvreṇa. There may be so many obstacles, but you must push on your movement. Tīvreṇa bhakti-yogena. That is our duty.
Thank you very much.
Devotees: Haribol. [end]
Posted by at
सदस्यता लें टिप्पणियाँ (Atom)