अध्याय 2 : गीता का सार (श्लोक 2 . 22)

अध्याय 2 : गीता का सार

श्लोक 2 . 22

वांसासि जीर्णानि यथा विहाय नवानि गृह्णाति नरोSपराणि |

तथा शरीराणि विहाय जीर्णा - न्यन्यानि संयाति नवानि देहि  २२ 

 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 21)

अध्याय 2 : गीता का सार

श्लोक 2 . 21

वेदा विनाशिनं नित्यं य एनमजमव्ययम् |

कथं स पुरुषः पार्थ कं घातयति हन्ति कम्  २१ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 20)

अध्याय 2 : गीता का सार

श्लोक 2 . 20

न जायते म्रियते वा कदाचि- न्नायं भूत्वा भविता वा न भूयः |

अजो नित्यः शाश्र्वतोSयं पुराणो न हन्यते हन्यमाने शरीरे  २० 

 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 19)

अध्याय 2 : गीता का सार

श्लोक 2 . 19

य एनं वेत्ति हन्तारं यश्र्चैनं मन्यते हतम् |

उभौ तौ न विजानीतो नायं हन्ति न हन्यते  १९ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 18)

अध्याय 2 : गीता का सार

श्लोक 2 . 18

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः |

अनाशिनोSप्रमेयस्य तस्माद्युध्यस्व भारत  १८ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 17)

अध्याय 2 : गीता का सार

श्लोक 2 . 17

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |

विनाशमव्ययस्यास्य न कश्र्चित्कर्तुमर्हति  १७ 

 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 16)

अध्याय 2 : गीता का सार

श्लोक 2 . 16

नासतो विद्यते भावो नाभावो विद्यते सतः |

उभयोरपि दृष्टोSन्तस्त्वनयोस्तत्त्वदर्शिभिः १६

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada

अध्याय 2 : गीता का सार (श्लोक 2 . 15)

अध्याय 2 : गीता का सार

श्लोक 2 . 15

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ |

समदु:खसुखं धीरं सोSमृतत्वाय कल्पते १५

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 14)

अध्याय 2 : गीता का सार

श्लोक 2 . 14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः |

अगामापायिनोSनित्यास्तांस्तितिक्षस्व भारत || १४ |

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 13)

अध्याय 2 : गीता का सार

श्लोक 2 . 13

देहिनोSस्मिन्यथा देहे कौमारं यौवनं जरा |

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति १३

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada

अध्याय 2 : गीता का सार (श्लोक 2 . 12)

अध्याय 2 : गीता का सार

श्लोक 2 . 12

नत्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |

न चैव नभविष्यामः सर्वे वयमतः परम्  १२ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

भावार्थ

ऐसा कभी नहीं हुआ कि मैं न रहा होऊँ या तुम न रहे हो अथवा ये समस्त राजा न रहे हों; और न ऐसा है कि भविष्य में हम लोग नहीं रहेंगे |

तात्पर्य

वेदों में, कठोपनिषद् में और श्र्वेताश्र्वतर उपनिषद् में भी कहा गया है कि जो श्रीभगवान् असंख्य जीवों के कर्म तथा कर्मफल के अनुसार उनकी अपनी-अपनी परिस्थितियों में पालक हैं, वही भगवान् अंश रूप में हर जीव के हृदय में वास कर रहे हैं | केवल साधु पुरुष, जो एक ही ईश्र्वर को भीतर-बाहर देख सकते हैं, पूर्ण और शाश्र्वत शान्ति प्राप्त कर पाते हैं |

नित्यो नित्यानां चेतनश्र्चेतनानाम् एको बहूनां यो विदधाति कामान् |

तमात्मस्थं येSनुपश्यन्ति धीरास्तेषां शान्तिः शाश्र्वती नेतरेषाम् ||

(कठोपनिषद् २.२.१३)

जो वैदिक ज्ञान अर्जुन को प्रदान किया गया वही विश्र्व के उन पुरुषों को प्रदान किया जाता है जो विद्वान होने का दावा तो करते हैं किन्तु जिनकी ज्ञानराशि न्यून है | भगवान् यह स्पष्ट कहते हैं कि वे स्वयं, अर्जुन तथा युद्धभूमि में एकत्र सारे राजा शाश्र्वत प्राणी हैं और इन जीवों की बद्ध तथा मुक्त अवस्थाओं में भगवान् ही एकमात्र उनके पालक हैं | भगवान् परम पुरुष हैं तथा भगवान् का चिर संगी अर्जुन एवं वहाँ पर एकत्र सारे राजागण शाश्र्वत पुरुष हैं | ऐसा नहीं है कि ये भूतकाल में प्राणियों के रूप अलग-अलग उपस्थित नहीं थे और ऐसा भी नहीं है कि वे शाश्र्वत पुरुष बने नहीं रहेंगे | उनका अस्तित्व भूतकाल में था और भविष्य में भी निर्बोध रूप से बना रहेगा | अतः किसी के लिए शोक करने की कोई बात नहीं है |

ये मायावादी सिद्धान्त कि मुक्ति के बाद आत्मा माया के आवरण से पृथक् होकर निराकार ब्रह्म में लीन हो जायेगा और अपना अस्तित्व खो देगा यहाँ परम अधिकारी भगवान् कृष्ण द्वारा पुष्ट नहीं हो पाता | न ही इस सिद्धान्त का समर्थन हो पाता है कि बद्ध अवस्था में ही हम अस्तित्व का चिन्तन करते हैं | यहाँ पर कृष्ण स्पष्टतः कहते हैं कि भगवान् तथा अन्यों का अस्तित्व भविष्य में भी अक्षुण्ण रहेगा जिसकी पुष्टि उपनिषदों द्वारा भी होती हैं | कृष्ण का यह कथन प्रमाणिक है क्योंकि कृष्ण मायावश्य नहीं हैं | यदि अस्तित्व तथ्य न होता तो फिर कृष्ण इतना बल क्यों देते और वह भी भविष्य के लिए! मायावादी यह तर्क कर सकते हैं कि कृष्ण द्वारा कथित अस्तित्व अध्यात्मिक न होकर भौतिक है | यदि हम इस तर्क को, कि अस्तित्व भौतिक होता है, स्वीकार कर भी लें तो फिर कोई कृष्ण के अस्तित्व को किस प्रकार पहचानेगा? कृष्ण सदा सर्वदा अपना अस्तित्व बनाये रहे हैं; यदि उन्हें सामान्य चेतना वाले सामान्य व्यक्ति के रूप में माना जाता है तो प्रमाणिक शास्त्र के रूप में उनकी भगवद्गीता की कोई महत्ता नहीं होगी | एक सामान्य व्यक्ति मनुष्यों के चार अवगुणों के कारण श्रवण करने योग्य शिक्षा देने में असमर्थ रहता है | गीता ऐसे साहित्य से ऊपर है | कोई भी संसारी ग्रंथ गीता की तुलना नहीं कर सकता | श्रीकृष्ण को सामान्य व्यक्ति मान लेने पर गीता गीता की सारी महत्ता जाती रहती है | मायावादियों का तर्क है कि इस श्लोक में वर्णित द्वैत लौकिक है और शरीर के लिए प्रयुक्त हुआ है | किन्तु इसके पहले वाले श्लोक में ऐसी देहात्मबुद्धि की निन्दा की गई है | एक बार जोवों की देहात्मबुद्धि की निन्दा करने के बाद यह कैसे सम्भव है कि कृष्ण पुनः शरीर पर उसी वक्तव्य को दुहराते? अतः यह अस्तित्व अध्यात्मिक आधार पर स्थापित है और इसकी पुष्टि रामानुजाचार्य तथा अन्य आचार्यों ने भी की है | गीता में कई स्थलों पर इसका उल्लेख है कि यह अध्यात्मिक अस्तित्व केवल भगवद्भक्तों द्वारा ज्ञेय है | जो लोग भगवान् कृष्ण का विरोध करते हैं उनकी इस महान साहित्य तक पहुँच नहीं हो पाती | अभक्तों द्वारा गीता के उपदेशों को समझने का प्रयास मधुमक्खी द्वारा मधुपात्र चाटने के सदृश है | पात्र को खोले बिना मधु को नहीं चखा जा सकता | इसी प्रकार भगवद्गीता के रहस्यवाद को केवल भक्त ही समझ सकते हैं, अन्य कोई नहीं, जैसा कि इसके चतुर्थ अध्याय में कहा गया है | न ही गीता का स्पर्श ऐसे लोग कर पाते हैं जो भगवान् के अस्तित्व का ही विरोध करते हैं | अतः मयावादियों द्वारा गीता की व्याख्या मानो समग्र सत्य का सरासर भ्रामक निरूपण है | भगवान् चैतन्य ने मायावादियों द्वारा की गई गीता की व्याख्याओं को पढने का निषेध किया है और चेतावनी दी है कि जो कोई ऐसे मायावादी दर्शन को ग्रहण करता है वह गीता के वास्तविक रहस्य को समझ पाने में असमर्थ रहता है | यदि अस्तित्व का अभिप्राय अनुभवगम्य ब्रह्माण्ड से है तो भगवान् द्वारा उपदेश देने की कोई आवश्यकता नहीं थी | आत्मा तथा परमात्मा का द्वैत शाश्र्वत तथ्य है और इसकी पुष्टि वेदों द्वारा होती है जैसा कि ऊपर कहा जा चूका है |

अध्याय 2 : गीता का सार (श्लोक 2 . 11)

अध्याय 2 : गीता का सार

श्लोक 2 . 11

श्रीभगवानुवाच

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्र्च भाषसे |       

गतासूनगतासूंश्र्च नानुशोचन्ति पण्डिताः  ११ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 10)

अध्याय 2 : गीता का सार

श्लोक 2 . 10

तमुवाच हृषीकेशः प्रहसन्निव भारत

सेन्योरुभ्योर्मध्ये विषीदन्तमिदं वचः  १० 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 9)

अध्याय 2 : गीता का सार

श्लोक 2 . 9

सञ्जय उवाच

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः |

न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह  ९ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 8)

अध्याय 2 : गीता का सार

श्लोक 2 . 8

न हि प्रपश्यामि ममापनुद्या-

द्यच्छोकमुच्छोषणमिन्द्रियाणाम् |

अवाप्य भूमावसपत्नमृद्धं

राज्यं सुराणामपि चाधिपत्यम्  ८ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 7)

अध्याय 2 : गीता का सार

श्लोक 2 . 7

कार्पण्यदोषोपहतस्वभावः

पृच्छामि त्वां धर्म सम्मूढचेताः |

यच्छ्रेयः स्यान्निश्र्चितं ब्रूहि तन्मे

शिष्यस्तेSहं शाधि मां त्वां प्रपन्नम्  ७ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 6)

अध्याय 2 : गीता का सार

श्लोक 2 . 6

न चैतद्विद्मः कतरन्नो गरियो यद्वा जयेम यदि वा नो जयेयु: |

यानेव हत्वा न जिजीविषाम- स्तेSवस्थिताः प्रमुखे धार्तराष्ट्राः  ६ 

 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 5)

अध्याय 2 : गीता का सार

श्लोक 2 . 5

गुरूनहत्वा हि महानुभवान श्रेयो भोक्तुं भैक्ष्यमपीह लोके |

हत्वार्थकामांस्तु गुरुनिहैव भुञ्जीय भोगान्रुधिरप्रदिग्धान्  ५ 

 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 4)

अध्याय 2 : गीता का सार

श्लोक 2 . 4

अर्जुन उवाच

कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन |

इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन  ४ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 3)

अध्याय 2 : गीता का सार

श्लोक 2 . 3

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते |

क्षुद्रं हृदयदौर्बल्यं त्यक्तवोत्तिष्ठ परन्तप  ३ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 2)

अध्याय 2 : गीता का सार

श्लोक 2 . 2

श्रीभगवानुवाच

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |

अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन  २ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 2 : गीता का सार (श्लोक 2 . 1)

अध्याय 2 : गीता का सार

श्लोक 2 . 1

सञ्जय उवाच

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् |

विषीदन्तमिदं वाक्यमुवाच मधुसूदनः  १ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण (श्लोक 1 . 46)

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण

श्लोक 1 . 46

सञ्जय उवाच

एवमुक्तवार्जुनः संख्ये रथोपस्थ उपाविशत् |

विसृज्य सशरं चापं शोकसंविग्नमानसः  ४६ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण (श्लोक 1 . 45)

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण

श्लोक 1 . 45

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः |

धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्  ४५ 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण (श्लोक 1 . 44)

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण

श्लोक 1 . 44

अहो बत महत्पापं कर्तुं व्यवसिता वयम् |

यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः  ४४ 

 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण (श्लोक 1 . 43)

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण

श्लोक 1 . 43

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन |

नरके नियतं वासो भवतीत्यनुश्रुश्रुम  ४३ 

 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण (श्लोक 1 . 42)

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण

श्लोक 1 . 42

दोषैरेतै कुलघ्नानां वर्णसड्करकारकै: |

उत्साद्यन्ते जातिधर्माः कुलधर्माश्र्च शाश्र्वताः  ४२ 

 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण (श्लोक 1 . 41)

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण

श्लोक 1 . 41

सड्करो नरकायैव कुलघ्नानां कुलस्य च |

पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः  ४१ 

 

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

Srila Prabhupada speaks on: Śrīmad-Bhāgavatam 6.1.56–62 at Adubhai Patel's House

Śrīmad-Bhāgavatam 6.1.56–62 at Adubhai Patel's House

Surat, Jan. 3, 1971

Audio for this lecture: https://prabhupadavani.org/transcriptions/%C5%9Br%C4%ABmad-bh%C4%81gavatam-615662-adubhai-patels-house/
Prabhupada Radio: https://prabhupadaradio.com

Haṁsadūta: The following lecture is recorded in the morning January 3rd [indistinct].

Prabhupāda: [aside:] Just sprinkle, not individual. Sprinkle. Minimize time. Don't waste time.

So the point is here that Ajāmila was so qualified just as a brāhmaṇa, perfect brāhmaṇa, born of a brāhmaṇa father and educated, qualified, and acquired the qualities. All the qualities are mentioned, that śruta-sampannaḥ. Śruta-sampannaḥ means well studied in Vedas. That is a brāhmaṇa's qualification. Veda-pāṭhād bhaved vipraḥ. Vipra, brāhmaṇa, [laughs] without any knowledge of the Vedas, that is not a brāhmaṇa.

So he was actually brāhmaṇa, śruta-sampannaḥ. And after... Simply reading of Vedas as a scholar is useless. Just like foreign Western scholar...

[aside:] Now stop.

One must practically apply the knowledge, not like armchair politician or armchair Vedāntist, smoking cigarette and reading Vedānta. This kind of study of Vedas is useless. Now, we have seen so many sannyāsīs, so-called sannyāsīs, talking on Vedānta and smoking at the same time. You see? So Ajāmila was not like that. He was a scholar in the Vedic literature. Ayaṁ hi śruta-sampannaḥ śīla-vṛtta-guṇālayaḥ [SB 6.1.56-57]. And he was very well behaved and reservoir of all good qualities. Guṇālayaḥ. Dhṛta-vrataḥ, and avowed to follow the regulative principles.

This point we have already discussed, that the most important point is that even one is such qualified, there is chance of falldown as Ajāmila. Because in the beginning Ajāmila was introduced, the story of Ajāmila was introduced,

kānyakubje dvijaḥ kaścid
dāsī-patir ajāmilaḥ
nāmnā naṣṭa-sadācāro
dāsyāḥ saṁsarga-dūṣitaḥ

[SB 6.1.21]

Dāsyā. Dāsyā means prostitute. In India it is the old custom that a prostitute quarter is maintained for the lusty people. Those who are not satisfied with one wife, they should not pollute the society, but they should go to the prostitutes. So that means illicit sex. Sex without the, hmm... I mean to say, intention for begetting a nice child, that is illicit sex. There are two kinds of illic... Avaidha-strī-saṅga. Avaidha. Avaidha means against the vidhi, against the regulation. Putra-piṇḍa. Putrārthe kriyate bhāryā. Bhāryā means wife. Wife is accepted simply for begetting sons. Therefore it is called dharma-patnī. Dharma-patnī.

A son is required... Why one should accept a wife for begetting son? Putra-piṇḍa-prayojanam. According to Vedic dharma the piṇḍa-dāna, offering piṇḍa, oblations to the forefather, putra is pun-nāmno narakād yasmāt trāyate iti putraḥ. Well, everything is derivative, and it has got sound substance in each and every word of Sanskrit. Who is putra? There is a naraka, hell, hell, and if somebody by his sinful action is sent to that hell, the putra will deliver him. Pun-nāmno narakād yasmāt trāyate. That pun-nāmna, that pu... Pun-nāmno narakāt, the first word of that naraka, pu, and trāyate, tra, if combined together, it becomes putra. So putra has meaning. Putra is not a product of sexual intercourse. No. Putra means "who can deliver the forefather, if by chance he is fallen in the hellish condition." Therefore putra-piṇḍa-prayojanam.

What is putra-piṇḍa? Caitanya Mahāprabhu also showed us the example. He went to Gayā Pradesh to offer piṇḍa for his forefathers. This is necessary still. In Gayā there is Viṣṇu temple, and in the Viṣṇu temple the oblation is offered at the lotus feet of the... There are many practical cases that one's father or mother became ghost after death, and after offering oblations at the lotus feet of Viṣṇu at Gayā, he was delivered. There are many cases.

So actual fact is Viṣṇu worship. That is the ultimate goal of Vedic civilization. But they do not know. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. Their attention is diverted in so many demigods. The greatest disservice to the society, that "Here is another god, here..." Not only manufacturing a man-god, but they are advising that "Any god you can worship." No. Viṣṇu. Tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ [Ṛg Veda 1.22.20]. This is Vedic mantra.

Those who are sūrayaḥ, means advanced... Sūrayaḥ means... Sūrayaḥ and asūrayaḥ. Asūrayaḥ means demon. Viṣṇu-bhakto bhaved suraḥ: "Those who are devotees of Lord Viṣṇu they are sura." Asuras tad-viparyayaḥ: "And those who are not Viṣṇu bhaktas, they are asuras." Just like Rāvaṇa was very great devotee of Lord Śiva; still, he was a asura. Hiraṇyakaśipu, he was a great devotee of Lord Brahmā, but he was considered asura. So anyone who is not devotee of Lord Viṣṇu, he is asura. That is the verdict. Asuras tad-viparyayaḥ.

And this piṇḍa-dāna is offered oblations to the Viṣṇu. So if any man becomes a Vaiṣṇava, he is offering oblations to Viṣṇu every moment, so his forefathers are delivered without any trouble. Without any trouble. If one's son becomes a Vaiṣṇava in the family, he can deliver fourteen generations, up and down. That is the verdict. Not only verdict, this is the version in the Śrīmad-Bhāgavatam.

When Prahlāda Mahārāja, offered all benediction, but he declined: "My dear Lord, I have tried to worship Your lotus feet not for any material benediction. And we are born of a father too much materialistic. Naturally I have got the tendency for enjoy material prosperity. And You are so able, Supreme Personality of God... You can give me any kind of material prosperity. So if You induce me in that way, 'Take benediction, whatever you like,' naturally I will be inclined. But do not put me into such illusion." That was the reply.

He could ask any benefit...

[aside:] On the side.

He could ask any material benediction from Lord Nṛsiṁha-deva, but this is not pure devotee. They were pure devotees. By worshiping Lord, one should not ask for any material benediction. Why they should? That is not the proper... That is not pure devotion. Pure devotion means anyābhilāṣitā-śūnyam [Brs. 1.1.11], no material desire, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167], without any coverage of fruitive activities and speculative knowledge.

Because the real purpose of successful life is to invoke your dormant love for Kṛṣṇa. That is the perfection of life. Caitanya Mahāprabhu... Premā pum-artho mahān [Caitanya-manjusa]. That is the highest perfection. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. That is first-class religion, pursuing which one can develop his dormant love for God. That is first-class religion.

So Ajāmila was being trained up. He was sufficiently educated in Vedic literature, his character was very nice, and he was offering respects to the elderly persons, spiritual master. He was offering oblations daily to the fire, sacrifice. Everything is described. But all these qualities became nullified simply for illicit sex life. Just see how it is dangerous. How it is dangerous. Therefore it is the greatest pillar of sinful life, illicit sex life.

Here it is clearly said, stated, that... Ajāmila's qualities were stated at the same time. In the beginning it is stated that kānyakubje dvijaḥ kaścid dāsī-patir ajāmilaḥ [SB 6.1.21]. Dāsī-pati. He was attached to a prostitute, dāsī-pati. A prostitute is called dāsī, and wife is called dharma-patnī. These are distinction. There are distinction of dresses also, according to Vedic way of life. The prostitute would separate the hair here, not in the middle. Yes, what is called?

Guest (1): Part.

Prabhupāda: That is... A prostitute should, I mean to say, comb her hair in that way so that people can understand she is prostitute and she is chaste woman. And this sindūra, the red, red lead, these were the signs. A vidhavā, one who has no husband, they should wear without any skirt, sārī without any skirt, vidhavā, without any bangles, so people will understand, "This woman is without husband," "This woman is prostitute," "This woman is chaste woman," "This woman is not married," "This woman's husband is away from home." So different dresses. Proṣita-bhartṛkā. Proṣita-bhartṛkā. The name was... A woman whose husband is away from home, she should not dress very nicely. She should not comb her hair. That is the system. There are so many systems.

So anyway, this, this brāhmaṇa, although so much qualified, and because he kept one prostitute it is clearly stated, naṣṭa-sadācāra: "All his good qualities became void." All his good qualities. Naṣṭa-sadācāra. Why naṣṭa-sadācāra? Dāsyāḥ saṁsarga-dūṣitaḥ: "Simply by association with a prostitute." Dāsyāḥ saṁsarga-dūṣitaḥ.

This Bhāgavata was written five thousand years ago, and this story... Śukadeva Gosvāmī said, "I am speaking an old story." That means this incident of Ajāmila was not less than fifty thousand years ago. At that time, five thousand years ago, Śukadeva Gosvāmī is narrating "a very old story." And very old sto..., at least forty thousand, fifty thousand years old. So just see how Vedic civilization was planned from the very..., time immemorial. Simply by association of illicit sex life so many qualities became null and void.

Now he is describing that,

ekadāsau vanaṁ yātaḥ
pitṛ-sandeśakṛd dvijaḥ
ādāya tata āvṛttaḥ
phala-puṣpa-samit-kuśān

[SB 6.1.58]

For offering daily worship fruits, flowers and samit, the kuśa, grass, everything is required for... His father ordered him, "Just bring all these things." He went in the forest to collect all these things, and while coming back he saw one śūdra was in embrace with a prostitute, and he happened to pass that way and he stood there and saw, attracted. Young man becomes attracted.

Therefore these things should be very secretly done. Everyone knows that a husband, wife, have sex intercourse. But not like cats and dogs. That is human civilization. Not that on the road the boy or the girl is embracing, kissing, and having sex life. This is animal life. This is animal life. Simple they are educated to prostitution.

Now, at the present moment, father, mother, sends the daughter for prostitution: "Find out a suitable man. Attract a suitable man. Don't marry abruptly. Just test this man, this man, this man, this man, this man. Then marry." So father-mother, they are teaching daughters prostitution. This is the condition of the society. How there can be peace? And they are after peace. They are making conference—"peace." By conference and passing resolution there can be peace? And the result is Naxalites, Communists. Huh?

Guest (1): Naxalism.

Prabhupāda: Heh?

Guest (1): Naxalism.

Prabhupāda: Naxalite-ism. So all over the world. It is not only in India—all over the world. There cannot be peace unless you reform the whole social structure, and that can be done only by this movement, Kṛṣṇa consciousness. Only by this movement. That's a fact, and it is being done.

So how this man fell down, it is said that ekadāsau... Dadarśa kāminam. Kāmina, kāminam. Kāminam means lusty. The lusty people, they do like that. They do not care for society, do not care for elderly persons, do not care that "People will not like this." In the road, in the street, in the sea beach—anywhere—in the cinema. These things are very advertised in cinema nowadays to attract people. You see? Formerly in India this was not, but they are gradually introducing all this nonsense to make people more lusty. And to become lusty means that he is going to hell. He is going to... Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam [SB 5.5.2].

If you want to open the door of your liberation, then you should engage yourself in serving the mahat, the devotees, a pure devotee. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. Tamo-dvāram means the door for hellish condition of life. And if you want that, then you mix with yoṣitāṁ saṅgi-saṅgam. Those who are too much attached to women, you associate with them. These things are there in the śāstras.

And practically it is said, dadarśa kāminaṁ kañcic chūdraṁ saha bhujiṣyayā, pītvā ca madhu maireyam [SB 6.1.59]. Not only he was engaged in embracing a prostitute, but the prostitute was drunk. Her eyes were moving like madhu. Wine is made from madhu, sugar, and still, all spirit is made from molasses. This is old system. This is very intoxicating. Rectified spirits, you know, doctor may know, this is made from molasses. Because we were in the chemical line we know. So here it is also said that spirit made, liquor made, whisky made from madhu... Pītvā ca madhu-maireyam. Maireyam [SB 6.1.59].

Another process of manufacturing wine is, from a flower, is called mahuyā, mahuyā flower. Perhaps you know. The jungle people, the kirātas, they take this mahuyā flower from the jungle, and they soak it in water, and when it is fermented, it becomes wine. So such kind of... Everything is there. If anyone wants to manufacture wine, that is also there in Bhāgavata. You see? [laughter] Because it is perfect knowledge, all knowledge you can get.

So pītvā ca. Pītvā means drinking. Madhu-maireyam. Pītvā ca madhu, mada āghūrṇita-netrayā. When one becomes a drunkard, his eyes are not set up in right position. These things he saw. Mattayā viślathan-nīvyā vyapetaṁ nirapatrapam. And because both of them were drunkard, their, I mean to say, dhotī and sārīs were slackened. Now it has become a fashion to slacken, but this is not very good. To make more attractive for sex indulgence, of course, this has become a fashion, but it is not very good.

Then mattayā viślathan-nīvyā vyapetaṁ nirapatrapam. And because they were so rascal, they had no, I mean to say, bashfulness. They were freely... Nirapatrapam. Nirapatrapa means one who does not care for any public criticism. Nirapatrapam, krīḍantam anugāyantaṁ hasantam anayāntike. And was laughing and smiling and singing and enjoying. And this boy, Ajāmila, when he was passing on that road he saw everything. Dṛṣṭvā tāṁ kāma-liptena bāhunā parirambhitām. The boy, when he saw that they are engaged in such lusty affairs, bāhunā, with arms, parirambhitām... Parirambhitām means embracing one another.

dṛṣṭvā tāṁ kāma-liptena
bāhunā parirambhitām
jagāma hṛc-chaya-vaśaṁ
sahasaiva vimohitaḥ

[SB 6.1.61]

Although he was so much trained up, still, vimohita, forcibly he was attracted to this thing. Forcibly. Because young man.

So these things are being shown regularly in the cinema. What character will be formed of the young men? By seeing once, this Ajāmila, he fell down so much, and our boys and girls are seeing these things every day in the cinema. So what kind of character you can expect from them? These are the instruction to be taken from Śrīmad-Bhāgavatam. But generally people go to hear Bhāgavatam to the professional reciters when the rāsa-līlā of Kṛṣṇa is described, because they think, "Oh, Kṛṣṇa is doing this, embracing a nice girl. So this is very nice." Not this part of Bhāgavata is interesting.

That part of Bhāgavata is very interesting, and people gather in ten thousands to hear rāsa-līlā. And the reciter will make very monetary profit. This is going on, Bhāgavatam. Nobody is interested to hear the incidences of Ajāmila. They at once go to Kṛṣṇa. Although Kṛṣṇa's rāsa-līlā is not this lusty affair—that is a different thing—but people, because they want such thing, they are very much addicted to Bhāgavata reading, or Bhāgavata recitation when rāsa-līlā is described.

So the rāsa-līlā should be strictly... Caitanya, according to Caitanya Mahāprabhu's instruction—we follow that—this rāsa-līlā chapter is not for ordinary person. They are meant for liberated persons, not for ordinary persons. Therefore they should not be..., this rāsa-līlā description should not be made amongst ordinary people. Those who are advanced devotee, those who are liberated from material contamination, they should try to understand what is rāsa-līlā. That is described in Śrīmad-Bhāgavatam, that one should not even imagine the rāsa-līlā of Kṛṣṇa. But it is meant when one is advanced in Kṛṣṇa consciousness. It is for them only.

So dṛṣṭvā tāṁ kāma-liptena bāhunā parirambhitām. Kāma-liptena, engaged in such lusty affairs, embracing one another by the arms, jagāma hṛc-chaya-vaśaṁ sahasaiva vimohitaḥ, all his education and training become bewildered, and he become attracted and stunned by the scene. Stambhayann ātmanātmānaṁ yāvat sattvaṁ yathā-śrutam.

stambhayann ātmanātmānaṁ
yāvat sattvaṁ yathā-śrutam
na śaśāka samādhātuṁ
mano madana-vepitam

[SB 6.1.62]

Madana-vepitam. Madana, this Cupid. When Cupid attacks somebody or one who... When one becomes, I mean to say, too much attracted by lust, all his education, all his culture, all his knowledge becomes stunned. That is the... Therefore one has to avoid this society. Tyaja durjana-saṁsargam. The Cāṇakya Paṇḍita, he advises us, tyaja durjana-saṁsargam: "Always avoid durjana-saṁsargam, association with durjana." Durjana means sense gratifying persons, those who are engaged only in sense gratification, durjana. And sujana means those who are engaged in for spiritual enlightenment. They are called sujana. That is the instruction everywhere.

Therefore, from the very beginning of life a boy is sent to gurukula for good association. Gurukula means... Still there are many gurukulas in India, a spiritual master training some boys in spiritual life. That has also become polluted. So many things... This is Kali-yuga.

Therefore the only way of deliverance from this bewilderment is chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa... He became attracted. Na śaśāka samādhātuṁ mano madana-vepitam [SB 6.1.62]. He is personally seeing the sex affairs. How he can be checked from the sex appetite? It is clearly said, na śaśāka: "He was unable," na śaśāka samādhātum, "to control himself." Controlling. [break]

Therefore these things are strictly prohibited for public seeing. These things... Everyone knows that when there is man and woman or husband and wife there is..., but not to be publicly exhibited. According to Hindu system—we have seen it—the wives go to the husband at night and nobody could see. Everyone... When everyone has gone, all elderly people has gone to sleep, then the wife goes. And he [she] comes early in the morning so that nobody can see when she has come out from the husband. This was the system.

And at daytime no wife was allowed to see the husband, especially young wife. So this sex affair, according to Vedic civilization, is strictly regulated. It is not that cats' and dogs' sex life. Because if you allow the sex life like cats and dogs, then the society will be cats and dogs. So these things are to be taken lesson from Śrīmad-Bhāgavatam. All right.

Devotee: Hare Kṛṣṇa. [devotees offer obeisances] [break]

Guest (1): [indistinct] In the Rāmāyaṇa it told that how we should hear actual life, and Rāmāyaṇa told actual that, in that grantha, how we should live. And if you are saying Rāma to be asura, how we are...

Prabhupāda: Rāma was asura?

Guest (1): No, you told that.

Prabhupāda: Rāvaṇa was asura.

Devotees: Rāvaṇa.

Prabhupāda: [laughter] Oh, you have become asura. You do not hear properly? You have become asura. It is God saved you that you questioned. Otherwise you would have gone like asura. You do attentively hear. Don't speak like asura.

Guest (1): [indistinct].

Prabhupāda: Yes. That happens, you see. Not hearing attentively, sometimes wrong conclusion is made. Yes.

Guest (2): Proper question, there is answer.

Prabhupāda: Huh?

Guest (2): If you are questioned properly, there is answer.

Prabhupāda: There is answer.

Devotee: You said... If these pastimes of rāsa-līlā are only for liberated souls, and yet in Kṛṣṇa book, in Nectar of Devotion, there are some descriptions of pastimes of Rādhā and Kṛṣṇa...

Prabhupāda: That is very cautiously mentioned. Yes. It had to be given because it is part of Kṛṣṇa's pastimes. We cannot avoid it. Therefore it has to be heard from right person. He will be cautious to present the things. Anuśṛṇuyāt. The injunction is one should hear from a person bona fide, anuśṛṇuyāt, not directly. Not directly.

[aside:] Give that note to Bhagubhai.

Devotee (1): In this age it's practically impossible. We cannot avoid this kind of association.

Prabhupāda: Therefore kalau nāsty eva nāsty eva nāsty eva. There is no other alternative. You have to take this purificatory process, chanting Hare Kṛṣṇa. There is no other way. You cannot reform the society. That is not possible. You cannot train them in the Vedic way. Everything is lost now. Manda-bhāgyāḥ. They are all unfortunate, manda-bhāgyā hy upadrutāḥ [SB 1.1.10], and disturbed by the social con... Yes.

Devotee (2): It says in the Bhagavad-gītā that when..., if one performs devotional service, then his result is never lost. Then how was it possible for Ajāmila to lose all his devotional service to Viṣṇu by associating with a prostitute?

Prabhupāda: What is that question? I do not follow.

Devotee (2): It says in the Bhagavad-gītā that if one makes a little bit of endeavor on the path of devotional service...

Prabhupāda: Yes.

Devotee (2): ...then the result is never lost. So then how was it possible for Ajāmila to lose his devotional...?

Prabhupāda: He was not in devotional service.

Devotee (2): He was not serving Viṣṇu?

Prabhupāda: He was trained... Viṣṇu worship is not always devotional service. Caitanya Mahāprabhu, when He was presented by Rāmānanda Rāya about Viṣṇu worship, He said, "No, no. This is not the right description. You go further." You'll find in the... Yes. "You go further." Eho bāhya āge kaha āra [Cc. Madhya 8.59]. Because unless they understand what Viṣṇu..., simple official Viṣṇu worship will not help. One has to become real devotee. Anyābhilāṣitā...

Generally goes to Viṣṇu for asking something, or any other demigod, they go. People are very much addicted to material enjoyment. Either he goes to śuddha-bhakti... This bhakti means śuddha-bhakti. Anyābhilāṣitā-śūnyam [Brs. ²1.1.11]. That, that is transcendental platform. There are viddha-bhakti. Viddha-bhakti. So one who goes to worship Viṣṇu for some material bene... Just like Dhruva Mahārāja went. That was bhakti, but that was viddha-bhakti, adulterated. Dhruva Mahārāja went to gain his father's kingdom. That is arthārthī. Ārtaḥ arthārthī.

Catur-vidhā bhajante mām [Bg. 7.16]. Four kinds of men goes to worship Viṣṇu: ārta, those who are distressed; arthārthī, those who are in need of money or material benefit; jijñāsu, those who are inquisitive; and jñānī—these four kinds. Out of these, jijñāsu and jñānī are better than the ārta and arthārthī, the distressed and need of money. So even the jñānī and jijñāsu, they are not on the pure devotional service, because pure devotional service is beyond jñāna also.

Jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167]. Just like gopīs, they did not try to understand Kṛṣṇa by jñāna, whether Kṛṣṇa is Bhagavān. No. They simply automatically developed—not automatically; by their previous good activities—acute love for Kṛṣṇa. They never tried to understand Kṛṣṇa, whether He is God.

When Uddhava tried to preach before them about jñāna they did not hear it very attentively. They simply absorbed in thought of Kṛṣṇa. That is the perfection of Kṛṣṇa consciousness. Never mind Kṛṣṇa worship, but one loves Kṛṣṇa. And that is wanted. That is spontaneous. Real love means that. A lover does not consider what he is, the opposite party, what he is, whether he is rich man, whether he is educated man or educated.

There is no such consideration. Love is spontaneous. That is an example also. Similarly, love for Kṛṣṇa, that should be simply spontaneous, without any consideration. Āśliṣya vā pāda-ratāṁ pinaṣṭu mām [Cc. Antya 20.47]: "Either You trample down under Your feet or embrace me, still, I love You." That is love, that kind of love.

Hare Kṛṣṇa, Hare Kṛṣṇa...

Haṁsadūta: Prabhupāda?

Prabhupāda: Yes.

Haṁsadūta: If someone is engaged in devotional service and he commits an offense at the feet of a pure devotee, whatever he has done up until that time is not lost? Or he, in his next life he gets...?

Prabhupāda: No, if he thinks that he has committed offense, he should ask pardon, excuse, that's all.

Haṁsadūta: What if he just goes on and he never asks pardon? Is he finished in...?

Prabhupāda: Then that he should. That he should. That he should.

Haṁsadūta: He should ask?

Prabhupāda: Yes. "Please excuse me. I have done..."

Haṁsadūta: But suppose he doesn't ask, and he just...

Prabhupāda: That is obstinacy. Why should he not? If he thinks that he has committed offense, why should he not ask excuse?

Haṁsadūta: Well, he may not think so. He may just find himself falling down.

Prabhupāda: Then fallen down, what can be done? To save from this fallen down she should ask or he should ask, "Please excuse me. I have done..." That's all. Finish it. And a devotee is always prepared to excuse. Why should he not ask?

Haṁsadūta: [indistinct].

Prabhupāda: Yes. One should be very cautious, and if it happens so, then he should ask to be excused. That's all. Yes.

Devotee (2): That's the cause of all falldown, committing offenses at the feet of a pure devotee?

Prabhupāda: There are many causes. One should be cautious, that's all. Therefore one should hear, one should be cautious, and chant Hare Kṛṣṇa. Kṛṣṇa will help. We should be cautious, but if something is done unwillingly, that is excused by Kṛṣṇa. That is another thing.

We are offending in every moment, but when it is within our consciousness, we should take some precaution that "This should not be done. If I have done, ask excuse." That's all. Finish.

Devotee (3): And also in the Bhāgavatam that many times even great devotees like Akrūra and so many great devotees of Kṛṣṇa offered prayers to Kṛṣṇa to please forgive him for all his sinful activities. So then this can be taken as prayers too.

Prabhupāda: Yes. Prayer, prayer, daily prayers, offering, means like that. Saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ [Ṣaḍ-gosvāmy-aṣṭaka]. Saṅkhyā-pūrvaka, by avowed determination that "I shall chant so many times, I offer this prayer..." One should be very active and enthusiastic. Life should be so molded that only devotional service, no other thought, no other offense, nothing.

We have so many engagements, so many opportunities. We can execute devotional service without any disturbance. And one may commit offense once—not that to repeat that offense.

Unwillingly committing offense is excused, but willingly committing, that is very dangerous. So why one should commit offense willingly? There is no meaning. Unwillingly or unconsciously one may commit. That is excused.

[break] ...in Bhāgavata, bhajatām, sa-pāda-mūlaṁ bhajatām. There is a verse like that. That is excused. Otherwise, how Kṛṣṇa says, api cet sudurācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ [Bg. 9.30]? Unwillingly, by his practice, he has committed. That is excused. Not that "Because I have become a Vaiṣṇava, because I am chanting Hare Kṛṣṇa, therefore I can do any kind of offense. It will be counteracted." This is the greatest offense.

Sometimes it happens, but that is very grievous offense. On the strength of becoming Vaiṣṇava and chanting Hare Kṛṣṇa and committing offense at the same time, that is the greatest offense. That should be avoided especially. But unintentionally, unconsciously, something is done—that is excused. And if we understand that "We have... I have committed this offense," immediately steps should be taken. That's all.

[break] ...think tomorrow there will be no meeting, eh? Tomorrow, early in the morning, at four, we are going to Bombay. But you can hold this meeting and discuss this Bhāgavatam, chant Hare Kṛṣṇa.

Guest (3): But there is no possibility of staying here, no? [laughter]

Prabhupāda: Eh?

[break] ...create vitality. Utsāha. Therefore it is called utsāhād dhairyāt tat-tat-karma-pravartanāt, niścayāt [Upadeśāmṛta. Utsāha requires enthusiasm, vital force.

Guest (3): Devotion also.

Prabhupāda: Hmm? All right.

Guest (3): [indistinct] Service to mankind is service to God. Remember.

Devotee (1): Is that true, Śrīla Prabhupāda?

Prabhupāda: What is that?

Devotee (1): That service to mankind is service God?

Prabhupāda: That is nonsense.

Guest (3): Doctor. For doctor, I mean.

Prabhupāda: Well, that is another thing. When doctor gives service to man, he does not give service to the man; he gives service to the money. [laughter]

Devotee (1): Śrīla Prabhupāda, hearing from Haṁsadūta's question, sometimes we might experience that our Godbrothers have fallen away, and when they have fallen away they [are] really fallen and lost their spirit and they fall away.

Prabhupāda: Best thing is that after this meeting you should stand together and fall down, "Prabhu, please excuse me."

Yamunā: Oh, jaya!

Prabhupāda: Yes. Is that all right?

Devotee (1): What is going to happen to these who are left and they are..., commit offenses against you?

Prabhupāda: Eh?

Devotee (1): They have left and yet they are committing offenses against you and against Kṛṣṇa, because they have become deranged.

Prabhupāda: Therefore the falling down, obeisances, is there. If there is any offense, by offering obeisances it is excused.

Yamunā: All glories to Prabhupāda.

Prabhupāda: And amongst yourself you should also offer obeisances, "Prabhu, please excuse this offense."

Yamunā: And then take remedial measures.

Prabhupāda: Then... Then finished. [laughter] That is system. One now...

Everyone should fall down. What is that? [break]

Haṁsadūta: This marks the end of the lectures of Surat, India in the house of Adubhai Patel. Hare Kṛṣṇa. Tomorrow is January 4th, 1971 we will go to Bombay and from Bombay we go to Allahabad [indistinct] Prabhupada is going to Calcutta. [end]

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."

Bhakti-rasāmṛta-sindhu 1.1.11

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अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण (श्लोक 1 . 40)

अध्याय 1: कुरुक्षेत्र के युद्धस्थल में सैन्यनिरीक्षण

श्लोक 1 . 40

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः |

स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसड्करः || ४० ||

Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

Srimad-Bhagavatam: The Purāṇic Literatures

Audio for this chapter: https://media.prabhupadavani.org/audio/SB_12-07_The_Puranic_Literatures.mp3

Text for this chapter: https://vedabase.io/en/library/sb/12/7/

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Srila Prabhupada speaks on: Śrīmad-Bhāgavatam 6.1.56-57

Śrīmad-Bhāgavatam 6.1.56-57

Bombay, Aug. 14, 1975

Audio for this lecture: https://prabhupadavani.org/transcriptions/750814sbbom/
Prabhupada Radio: https://prabhupadaradio.com

Prabhupāda:

ayaṁ hi śruta-sampannaḥ
śīla-vṛtta-guṇālayaḥ
dhṛta-vrato mṛdur dāntaḥ
satya-vāṅ mantra-vic chuciḥ

gurv-agny-atithi-vṛddhānāṁ
śuśrūṣur anahaṅkṛtaḥ
sarva-bhūta-suhṛt sādhur
mita-vāg anasūyakaḥ
[SB 6.1.56-57]

These are qualification of the most exalted person. In the society the brāhmaṇa is the topmost division of human society, not by caste or by birth but by qualification. These things are spoken about Ajāmila. These are ajāmila-upākhyāna, the history of Ajāmila. Ajāmila, although he was a very well trained brāhmaṇa boy at the beginning of his life, but later on, on account of bad association he became the most sinful man in the world. But at the end of his life he chanted the holy name of Nārāyaṇa, not meaning Nārāyaṇa the Supreme Personality of Godhead, but his youngest son's name was Nārāyaṇa. He called the holy name of Nārāyaṇa, calling his son. He did not know that he is chanting the holy name of Nārāyaṇa, and still, he got salvation. That is the purport of this history, that the holy name of God, Nārāyaṇa, Kṛṣṇa, Rāma... There are many names of the Lord. Nāmnām akāri bahudhā [Śikṣāṣṭaka 2]. He has got thousands of names, and you can chant any one of them, either Kṛṣṇa or Rāma, Govinda, Nārāyaṇa, like that. So you get the result.

So here the example is that Ajāmila, although he had forgotten Nārāyaṇa, but on account of his chanting the holy name of Nārāyaṇa, although he meant his son, it was effective. We have to understand like this. Somehow or other, if you chant the holy name of the Lord, knowingly or unknowingly, it will have its effect. Just like you touch fire knowingly or unknowingly, it will burn; similarly, if you chant Hare Kṛṣṇa mahā-mantra knowingly or unknowingly, it will be effective on your life. Therefore we see it practically that in the Western countries, although they did not know who is Nārāyaṇa or Kṛṣṇa... It is in the dictionary, English dictionary, there is statement, "Kṛṣṇa is the name of Hindu god." So..., but nobody is consulting dictionary for chanting Hare Kṛṣṇa. But the śāstra says that somehow or other, if you chant the holy name of God, then you gradually become purified. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam [Cc. Antya 20.12]. So this history of Ajamila's life is described in the Śrīmad-Bhāgavatam to show the importance of chanting the holy name of God. That is the purpose.

So the Ajāmila later on became a great sinful person. Therefore he was to be taken to Yamarāja. But because he chanted at the end of his life "Nārāyaṇa," he became purified from all sinful activities. So the order carriers of Nārāyaṇa came to deliver him, save him from the hands of the Yamadūta. So the Yamadūta is describing the history of Ajāmila in the past, how he was in the beginning. Because he was the son of a brāhmaṇa, his father trained up the brāhmaṇa boy like a brāhmaṇa. So as such, he got this training. What is that? Ayaṁ hi śruta-sampannaḥ: "This boy got training to become expert in Vedic knowledge." Śruta-sampannam. Śruta means Vedic knowledge, and sampannaḥ means finished. Within twelve years a brāhmaṇa's son is supposed to finished all the studies of Vedas, vyakāraṇa, grammar. That was education. From five years he is trained up. He goes to... Nowadays also, the children are sent to school at five years' age, but the mode of education, different. Formerly, within twenty years a student, a brahmacārī, was trained up with all these qualifications, as it is described. What is that? The first is śruta-sampannaḥ, "expertly aware of Vedic knowledge." Ayaṁ hi śruta-sampannaḥ, śīla, śīla-vṛtta-guṇālayaḥ. Śīla means śuddhacara, cleansing. Because brāhmaṇa's qualification is śamo damo satam... What is that? Śamo damo... Tapo satyam. Cleanliness. So this is also trained up, how to become clean, to rise early in the morning, take bath, wash mouth, feet. Guṇa-sampannaḥ. Then take to maṅgala-āratika. In this he was also trained up. Ayaṁ hi śruta-sampannaḥ śīla-vṛtta-guṇālayaḥ. Guṇa means sad-guṇa, this śamo damo titikṣa ārjava, jñānaṁ vijñānam āstikyam. These are guṇālayaḥ, reservoir of all good qualities. Dhṛta-vrata. These things not occasionally, but regularly = dhṛta-vrata. "I must rise early in the morning"---that is called dhṛta-vrata, vow. "I must do it." Dhṛta-vrato mṛduḥ, mild, gentleness. This is human life, not to live like cats and dogs. That is not human life. Real human life, the picture is here. One must be trained up to all these qualification. Just like nowadays we send our boys to school, college, for being trained up as a technician, formerly the boys were sent for education... These are the effects of education.

Education means to become human being. Cāṇakya Paṇḍita, he also, although he was a politician but brāhmaṇa, he also says who is educated, paṇḍita. The brāhmaṇa is known as paṇḍita. So what is the sign of paṇḍita? He has summarized:

mātṛ-vat para-dāreṣu
para-dravyeṣu loṣṭra-vat
ātma-vat sarva-bhūteṣu
yaḥ paśyati sa paṇḍitaḥ

Paṇḍita means mātṛ-vat para-dāreṣu: "to accept all women as mother," para-dāreṣu. Dāra means wife, and para means others'. Except his own wife, he should treat all women outside, taking them as mother. Therefore, still in Hindu society, every woman is addressed by an unknown man, "mother." It doesn't matter if a person is unknown. He can speak with another woman, addressing him first..., addressing her first, "mother," mātājī. Then nobody will be offended. This is the etiquette. That is taught by Cāṇakya Paṇḍita. Mātṛ-vat para-dāreṣu. Woman should be addressed as "mother." And para-dravyeṣu loṣṭra-vat: and others' property should be accepted as some pebbles on the street---nobody cares for it. If some pebbles, some stones, are thrown on the street, nobody cares for it. Garbage. So nobody should touch others' property.

Nowadays the education is how to make friendship with others' wife and how to take away others' money by tricks. This is not education. The education is here = mātṛ-vat para-dāreṣu para-dravyeṣu loṣṭra-vat, ātma-vat sarva-bhūteṣu. Sarva-bhūteṣu: in all living entities... There are 8,400,000 different forms of living entities. The grass is also a living entity, and Brahmā is also a living entity. So a paṇḍita accepts everyone as living entity, and he deals with them, ātma-vat: "What I feel, pains and pleasure, I must deal with others by the same sentiment." Therefore modern days' nationality means human being. But actually the animals, they are also national. National means one is born in the same country, according to their definition. The "national" word is never found in the Vedic literature. This is modern invention. So here, ātma-vat sarva-bhūteṣu. It doesn't matter whether one is national or outside of national. Sarva-bhūteṣu. Here is also... It is said, sarva-bhūta-suhṛt. Suhṛt, friend, well-wisher, sarva-bhūta. Why I shall think only well for my relatives or my family members? That is kṛpaṇa, miser. A broad-minded brāhmaṇa should be engaged for doing good to all, everyone.

Therefore Caitanya Mahāprabhu's mission is, pṛthivīte āche yata nagarādi-grāma [CB Antya-khaṇḍa 4.126]. Caitanya Mahāprabhu never instructed that "You should limit your preaching within your society or within your country." He is asking, pṛthīvite āche yata nagarādi-grāma: "As many villages and towns are there on the surface..." [aside:] That's all right. Don't be disturbed. Sarvatra pracāra haibe mora nāma. This is the mission. This is Vedic knowledge. Sarva-bhūta-suhṛt. You should become...

[someone talking] [pause]

Devotee: [indistinct]

Prabhupāda: Why you are speaking? They can come inside. [devotees speak to guests in Hindi] [aside:] We are dropping this. So we should be engaged, sarva-bhūta-hite ratāḥ. Everyone should be taken as friend, suhṛdaṁ sarva-bhūtānām [Bg. 5.29]. This is the qualification of an advanced Kṛṣṇa conscious person. So this qualification...

ayaṁ hi śruta-sampannaḥ
śīla-vṛtta-guṇālayaḥ
dhṛta-vrato mṛdur dāntaḥ...

Dāntaḥ means self-control. Śānta, dānta. Śānta means how to become self-controlled, not to become disturbed by the senses. These are training for a first-class human being. But there is no class human... Nowadays it is said "classless." First class and last class, all one. This is the modern philosophy. But that is not very scientific proposal. The scientific proposal is that there is first-class man and there is tenth-class man, but everyone can be utilized for the ultimate goal of life. That is classless. And that means everyone can become Kṛṣṇa conscious. It doesn't matter whether by his qualification he is first class or last class.

Kṛṣṇa consciousness is transcendental. First class, last class is considered in the material world. But so long one is not on the platform of Kṛṣṇa consciousness, for him this training is required to become a first-class man. And for a Kṛṣṇa conscious person, if he simply becomes Kṛṣṇa conscious, then automatically he becomes a first-class man. This is the secret of success. Kevalayā bhaktyā vāsudeva-parāyanāḥ, dhunvanty aghaṁ nīhāram iva bhāskaraḥ [SB 6.1.15]. It is said, dhunvanti... Every sinful reaction becomes washed away if one becomes vāsudeva-parāyanāḥ, kevalayā bhaktyā. All these qualities can be attained by a devotee automatically. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇair tatra samāsate surāḥ [SB 5.18.12]. Sarvair guṇaiḥ, all good qualities As it said, guṇālayaḥ, the reservoir of all good qualities. This can be attained, this stage can be attained, only by training in Kṛṣṇa consciousness.

So about Ajāmila, the Yamadūtas, they said, "We know that this man Ajāmila was fully qualified before." Dhṛta-vrato mṛdur dāntaḥ satya-vāṅ: truthful, never speaks untruth. Satya śama dama, satya. Or satya-vāṅ means paraṁ satyaṁ dhīmahi [SB 1.1.1]. Paraṁ satyam is Kṛṣṇa, Vāsudeva. Who is only speaking about Kṛṣṇa, the Supreme Truth, he is called satya-vāṅ. He does not speak anything... Kīrtanīyaḥ sadā hariḥ [Cc. Ādi 17.31]. He is simply glorifying. If one's life is dedicated to preach about Kṛṣṇa, then he is also satya-vāṅ. He does not speak anything else. So our these Kṛṣṇa conscious members, they are simply trained up to go and speak about Kṛṣṇa. Therefore they are satya-vāṅ. They do not speak anything else. They do not waste their time by speaking anything which has no relation with Kṛṣṇa. That is satya-vāṅ. Satya-vāṅ mantravit. Mantravit means... Vit means one who knows, and mantra means Vedic hymns. Mantravit. So therefore Hare Kṛṣṇa mahā-mantra... Hare Kṛṣṇa, this chanting, is called mahā-mantra. So if anyone chants Hare Kṛṣṇa, then he is not only mantravit but he is mahā-mantravit, because the Hare Kṛṣṇa chanting is called mahā-mantra. Mantravit.

Mantravit and śuci. Śuci means brāhmaṇa, and muci means non-brāhmaṇa. There are two words still current in the Hindu society = śuci and muci. Muci means cobbler, dealing with skin. "I am this skin." "I am white skin," "I am black skin," "I am American skin," "I am Indian skin"---this understanding means muci. And muci is skin expert. "This is cow skin. This is goat skin. It is lamb skin. This is..." He is called muci, skin expert. Modern technology has given the title "tannery expert." So this tannery expert, if you become tannery expert, then you are muci. So there is a Bengali proverb, muci haya śuci haya, yadi kṛṣṇa bhaje. Every one of us, we are all tannery expert, and we are created so many "isms" on the basis of becoming a tannery expert. Therefore they are called muci. So muci haya śuci haya. And śuci means brāhmaṇa, pure. He has no such sense of becoming a tannery expert. He is brāhmaṇa, brahma-vit. One who knows Brahman, he is called brāhmaṇa. He is śuci. He is no more tannery expert. So therefore it is said, if from the muci platform if you want to become śuci, really brāhmaṇa, purified, then you have to take to Kṛṣṇa conscious. Muci haya śuci haya, yadi kṛṣṇa bhaje. If one becomes Kṛṣṇa conscious, then from the platform of becoming a muci, one becomes śuci.

Therefore we have no caste distinction, because our process is to elevate the muci to the platform of śuci, this Kṛṣṇa consciousness movement. Actually that is the fact. We are unnecessarily becoming tannery expert. That is not the aim of life. The aim of life is to become śuci, to become brāhmaṇa, or the person who is aware of Brahman. Brahma jānātī iti brāhmaṇaḥ. This is the philosophy. But nobody is interested to become a brāhmaṇa. Everyone is interested to remain a muci and tannery expert. That is not the aim of life. So this is training. Muci haya śuci haya. One can be trained up to become a śuci from the platform of muci. And even though one is born of a śuci family, if by practice he is not Kṛṣṇa conscious, then he automatically becomes a muci. Śuci haya muci haya, yadi kṛṣṇa tyāje. If one gives up Kṛṣṇa consciousness, even though he is born in a brāhmaṇa family or even though he has practiced brāhmanism, still, on account of his not accepting Kṛṣṇa consciousness, he is accepted as muci. Śuci haya muci haya, yadi kṛṣṇa tyāje. And muci haya śuci haya, yadi kṛṣṇa bhaje: if one is Kṛṣṇa conscious, then he is śuci. This is...

So this Ajāmila became śuci, brāhmaṇa. Then guru, agni. Guru, the spiritual master; agni, the fire; and atithi. Atithi means uninvited guest, hospitality. If somebody comes at your home without your invitation, he is called atithi. Tithi means particular time and date. But a person arrives at your home without any invitation on particular time and date, he is called atithi. Atithi-satkāra. This is also one of the items of Vedic culture. Atithi-satkāra. So the sannyāsīs especially, they are begging from door to door. So they have no fixed-up program in which door he will go on which date. No. Anywhere they approach. Therefore atithi means generally the brahmacārī and the sannyāsa. Brahmacārī is also begging alms from door to door, and a sannyāsī also allowed. But door to door does not mean that he would collect more than is necessity. But he does not cook. A sannyāsī goes to a pure householder's life, er, home, because generally in a brāhmaṇa's house or kṣatriya or vaiśya... But not to a śūdra. This is restriction. Why? Because the three upper classes, brāhmaṇa, kṣatriya, vaiśya, especially the brāhmaṇa---they are considered the topmost---they have got Viṣṇu worship at home. Still in all brāhmaṇas' family, ancestral śālagrāma-śilā is worshiped in a brāhmaṇa family. So also in kṣatriya family also. So these sannyāsīs go to a brāhmaṇa family because it is known fact the brāhmaṇas are engaged in worshiping Viṣṇu.

Brāhmaṇa means Vaiṣṇava. Brāhmaṇa means paṇḍita. Therefore two words are used along with the word brāhmaṇa = brāhmaṇa-vaiṣṇava, brāhmaṇa-paṇḍita. Śruta-sampannaḥ. The first qualification is śruta-sampannaḥ. He must be learned scholar in Vedic... Vedic knowledge means śruti. So that is the first qualification. Ayaṁ hi śruta-sampannaḥ. So therefore brāhmaṇa is paṇḍita. Without becoming a paṇḍita, how one can become brāhmaṇa? No. Śruta-sampannaḥ. Śruta-sampannaḥ, then guru, agni: very respectful to spiritual master, agni, the fire. Because a brāhmaṇa has to make fire sacrifice every day. Guru, agni and atithi. Atithi is a sannyāsīs. They are coming to a brāhmaṇa's house for one capātī. They don't want more. They are called mādhu-karī. Mādhu-karī means mādhu... Mādhu is collected by drops, not in lump. The, what is called, bees? Honey bees? What is called? [devotees make suggestions] No, honey, and bees, what is called? Mādhumakṣi? Bumblebees. Yes. So they collect a drop---from this flower, drop; that flower, drop; that flower, drop. In this way they make a big honeycomb. So a brāhmaṇas and kṣatriya, er, sannyāsīs, although they are meant for collecting, they do not collect heavy at a place. Little. Because they are collecting not for his sense gratification. He is collecting for satisfying Kṛṣṇa. So everyone is given chance, that "You give little. You give little. You give little," and whole thing is engaged in Kṛṣṇa's service. And just like here we have got the container of flour and container of rice. So although we are feeding two hundred men daily, still, it can be collected by muṣṭi. Everyone, gṛhastha, can come and place one muṣṭi āṭṭā. That is not difficult for him. He has got children, family. He is consuming five kilos of āṭṭā daily. Out of that, little, if it is put into the temple, he does not feel any burden. Therefore the collection... Sannyāsī, brahmacārī collects little, little, little from everywhere. That is called mādhukāri, exactly following the footstep of mādhukāra, bumblebees.

So they are very... Householder... This is meant for the householder especially. This is ideal householder, that guru, agni, atithi, vṛddhānām. Old man also should be taken care of. Nowadays the philosophy is coming, "mercy killing." "Old men should be killed to show him mercy." Because he is burden in the society, the communistic theory, "Old man does not do anything and simply eats; therefore to show him mercy he should be killed." Mercy killing. Just see the philosophy = "Killing is mercy." But this is going on, mercy killing. Is that? "Mercy killing"? What is that?

Brahmānanda: They kill someone for that person's benefit.

Prabhupāda: Benefit. So the man killer, will he take that benefit? If somebody comes that "I shall kill you for your benefit," that he will be afraid of. But he is philosophizing, "mercy killing." This is going on. So one should be respectful also to the old men. According to Vedic knowledge, brāhmaṇa, old men, child, woman and cow, they have no fault. They are free. They are not within this jurisdiction of law. So therefore cow-killing, brāhmaṇa-killing, woman-killing and elderly person–killing, they are accepted as the great sinful activities. So gurv-agny-atithi-vṛddhānāṁ śūśrūṣur anahaṅkṛtaḥ. Anahaṅkṛtaḥ, not with any pride or puffedness; anahaṅkṛtaḥ, very humbly. Sarva-bhūta-suhṛtam. This is the most exalted qualification, to become well-wisher of all living entities. Not that we open hospitals for the human being and we send the cows to the slaughterhouse or poor animals should be slaughtered. That is not suhṛt sarva-bhūtānām. That is partiality, and it has no meaning. If you become envious to other living entities and if you become friend of particular living entity, that is not good qualification. Suhṛdaḥ sarva-bhūtānāṁ. Sarva-bhūtaḥ-suhṛt sādhu. He is sādhu. Sādhavaḥ sādhu-bhūṣaṇāḥ [SB 3.25.21]. These are the qualification of a sādhu. Suhṛdaḥ sarva-bhūtānām. Sādhavaḥ sādhu-bhūṣaṇāḥ. Everything is described in the Vedic literature, all, I mean to say, description.

So this Ajāmila's past qualification is described in this, that he was well-qualified brāhmaṇa, well trained, because these qualification became manifested in his life. Then his degradation began.

ekadāsau vanaṁ yātaḥ
pitṛ-sandeśa-kṛd dvijaḥ
ādāya tata āvṛttaḥ
phala-puṣpa-samit-kuśān
[SB 6.1.58]

dadarśa kāminaṁ kañcic
chūdraṁ saha-bhujiṣyayā
[SB 6.1.59]

That, this..., we may describe later on, and how degradation begins even to exalted person, as described, Ajāmila. So the degradation began---dadarśa, he saw on the way... Kāminaṁ kañcic chūdram. Chūdram, these male-female behavior... Nowadays, not so much in India, but in the Western countries it is very usual thing---a young man is embracing another young woman or kissing. So there is no fault. But according to Vedic civilization, this is fault because it will give chance to others. Nowadays in picture they are also shown, to enthuse others to become lusty, and that is the beginning of his falldown. But there is no restriction. The young men, they are seeing daily in the cinema, on the road, in their school, college. But this Ajāmila, although he was so exalted a brāhmaṇa, simply by seeing one śūdra... Śūdra means who has no training---fools, rascals. So he was embracing another woman, and that became attractive to this Ajāmila, and then he wanted to do the same thing and he became degraded. This will be described later on.

Hare Kṛṣṇa.

Devotees: All... [break] [end]

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