सोमवार, 31 मार्च 2025

Ramayana: At Chitrakuta Hill

Ramayana: At Chitrakuta Hill

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Srila Prabhupada speaks on: Śrīmad-Bhāgavatam 7.7.19–20

Śrīmad-Bhāgavatam 7.7.19–20

Bombay, March 18, 1971

Prabhupāda:

...vidvān ātmano lakṣaṇaiḥ paraiḥ
ahaṁ mamety asad-bhāvaṁ
[SB 7.7.19–20]

[aside:] You can sit down this side.

Dehādau mohajaṁ tyajet [SB 7.7.2]. So Prahlāda Mahārāja is instructing his demon class friend. They are not demons, but they are sons of demons. Just like you are. [laughter] You are not demons, but you are sons of demons. [chuckles] Is it right? [laughs] But you have no more connection with your demon father. That's nice.

So in some of these, I think Back to Godhead Number 40, Hayagrīva has written a very nice article, "Constitution of the Soul." It is very nicely written. So, demonic principle is they do not give stress on the soul. They are bodily conscious, that "I am this body." And as soon as one is such foolishly conceiving body as self, his activities will be demonic.

Yasyātma-buddhiḥ kunape tri-dhātuke [SB 10.84.13]. The demons also, sometimes they have got conception of the soul, they believe in transmigration of the soul, but though they are... Simply on the platform of accepting this body as self, they have been compared with animals.

So Prahlāda Mahārāja has very nicely analyzed the characteristics of the soul by twelve items: ātmā, nitya, avyaya, śuddha, eka, kṣetra-jña, āśraya, avikriya, sva-dṛk, hetuḥ, vyāpaka, asaṅgī, anāvṛta. These things I have explained in Calcutta. Again we may repeat. These are important points. The characteristic of ātmā, either ātmā or paramātmā, the same characteristics are there. Exactly like gold bar and gold particle: the chemical composition of the gold bar and the gold particle is the same.

So ātmā nitya, eternal. The materialistic scientists, they have no information of the ātmā. They think that this material combination of elements evolves some living force. That is their theory. As such, they think that in other planets, where the atmosphere is different, they think there is no life, because they do not know that life means presence of the ātmā, and the ātmā, the soul, can live in any condition of material existence.

Any condition. Even in fire the ātmā can live, because according to the information we receive from Bhagavad-gītā, the ātmā is never burned even in the fire. It is never moistened in the water. It cannot be cut into pieces. These things are there. This material body can be cut into pieces, it can be burned, it can be wetted in water, but ātmā, spirit soul, is different from this body.

The material scientists, they have no information of ātmā. Therefore they think that in the moon planet there is no life, in the sun planet there is no life. Simply... This is kūpa-maṇḍūka-nyāya. Dr. Frog Ph.D., he's thinking in his own way. Dr. Frog thinks that this three-feet dimension of the well is all in all; there cannot be anything. These rascal philosopher and rascal scientist, they think in that way, Dr. Frog. There cannot be Atlantic Ocean. That three-feet dimension well water is sufficient. Therefore we have to receive knowledge from authorities. We cannot speculate. Speculation will not help us in approaching the real destination.

So, Prahlāda Mahārāja, whatever he is saying—he's an authority—we should accept. Ātmā, nitya—eternal. Avyaya—inexhaustible. Avyaya, śuddha. Śuddha means pure, without any contamination. Śuddha, eka. Eka means individual. Eka. Kṛṣṇa is also individual and the living entity is also individual, eka. Kṣetra-jña—fully conscious of his bodily activities. Kṣetra-jña.

Āśraya—the basic principle. As I am, I am spirit soul, I am the basic principle of development of this body, similarly Kṛṣṇa is the basic principle of development of this universe. That is the difference. I know where is the pains and pleasure, what are the defects and favorable condition in my body, but I do not know what is favorable for your body. Therefore I am not kṣetra-jña, conversant with your bodily activities, but Kṛṣṇa knows.

Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. Kṛṣṇa says that "I am also kṣetra-jña, knower of the body, but I know everyone's body." That is the difference between Kṛṣṇa, Paramātmā, the Supersoul, and the individual soul. The Māyāvādī philosophers, they make one. That is not possible.

Kṣetra-jña, āśraya. Avikriya—unchangeable. Sva-dṛk—he can see himself by contemplation, by meditation. Sva-dṛk. Hetuḥ—cause. Vyāpaka—all-pervading. I am all-pervading within this body, in my body. I am not all-pervading in your body. If I pinch your body, I do not feel any pain, but if I pinch my body, I feel pain. Therefore, "I am all-pervading" means I am all-pervading in this body by consciousness. Anywhere you touch, the consciousness is there, feeling touch.

Vyāpaka, asaṅgī. Asaṅgī means without being mixed up. The same example, that fishing but not touching the water. Oil, you drop some oil on the water, it will float; it will not mix. When you emulsify water it changes the color, but it is there. That will be explained in the next verse. Another example is just like milk. The milk, pure milk, there is butter, but you cannot see the butter in the milk. But if you could...

[break] ...on the same platform by the paṇḍita, by the learned, because he does not see the outward coverings; he sees the inner soul, the characteristics of the soul as described. But the demons, they cannot see the inner soul. They cannot distinguish the characteristic of the soul. Simply they see superficially and, identifying with the body, there is always trouble: "I am this nation." "I am Englishman," "I am German," "I am American," "I am Hindu," "I am Muslim," "I am brāhmaṇa," "I am this," "I am that"—designation. So one has to become free from this designation before one can understand what is spiritual life. Sarvopādhi-vinirmuktam [Cc. Madhya 19.170]. Sarvopādhi... These are designation, superficial.

So Prahlāda Mahārāja says that etair dvādaśabhir vidvān ātmano lakṣaṇaiḥ paraiḥ. Paraiḥ means superior. You have to distinguish ātmā by superior characteristics, not by inferior characteristics. And by understanding the ātmā's real position, ahaṁ mamety asad-bhāvaṁ dehādau mohajaṁ tyajet. You should give up the bodily identification, which is a production of illusion, mohajaṁ.

Production of illusion. As soon as I think I am American, "Why American money should go to India?" Immediately he becomes disqualified to become a member of the [indistinct]. Immediately. Because the same demoniac principle—"I am this." Mohajaṁ. Mohajaṁ—this is the production of illusion.

Prahlāda Mahārāja says tyajet, "You should give up these demonic principle." Tyajet. Tyajet, this is vidhiliṅ—"must." Must. There are different forms of verbs in Sanskrit. This form of verb means must. There is no argument; you must. Just like in the Vedas says, tad vijñānārthaṁ sa gurum eva abhigacchet [MU1.2.12]—must, must go. So here also Prahlāda Mahārāja says tyajet. This dehātma-buddhi, this upādhi, this designation is dangerous for Kṛṣṇa consciousness, tyajet.

svarṇaṁ yathā grāvasu hema-kāraḥ
kṣetreṣu yogais tad-abhijña āpnuyāt
kṣetreṣu deheṣu tathātma-yogair
adhyātma-vid brahma-gatiṁ labheta
[SB 7.7.21]

Now he's giving a very nice example. Just like what..., what is called, a technical, soil expert?

Devotees: Geologist.

Prabhupāda: Huh?

Devotee: Geologist?

Prabhupāda: No, no. Geologist is different.

Devotee: Agronomist.

Prabhupāda: Huh? What is that?

Devotee: Agronomist.

Prabhupāda: Agron... What is that exact word used? Soil expert. [laughter] Soil expert means...

Devotee: Conservationist.

Prabhupāda: Eh?

Devotee: Conservationist?

Prabhupāda: No.

Devotee: Agronomist.

Prabhupāda: Huh?

Devotee: Agronomist.

Prabhupāda: Agronomist?

Devotee: Yes. Agra means field, one who studies the earth.

Prabhupāda: And just like one can understand from the characteristics of the particular soil that there is gold: "In this [place] there is possibility of gold." That is agronomist?

Devotee: No, that would be geologist.

Prabhupāda: Geologist?

Devotee: Yes.

Prabhupāda: All right, geologist. [laughter] So.... I don't think geologist. [laughter] Geologist is different. You have no dictionary? Where is my dictionary?

Devotee: It is in the next room. Should I get it?

Prabhupāda: All right, we shall see later on. Take it for agronomist, geologist. But soil expert. [laughter] Soil expert to... He knows how to find out a particular type of mine. They can find out, "Here there is mica. In this soil there is coal. In this soil there is gold."

So Prahlāda Mahārāja is giving very nice example, that svarṇaṁ yathā grāvasu hema-kāraḥ. Hema-kāraḥ means goldsmith... Not goldsmith. Goldsmith is manufacturer of gold ornaments. Hema-kāraḥ means gold expert, you can say. He can find out in the soil where there is gold mine. Still there are.

I know when I was managing Dr. Bose's laboratory, one chemist, Chandra Bhushan Vaddery[?], he was a well known chemist in Calcutta. So one Marwari gentleman was after him. He said that "I know how to find out gold mine." So the Marwari gentleman spent after him lakhs of rupees, and he said that "Here there is gold." But unfortunately gold was not found. [chuckles] And the gentleman lost so much money. So..., but there are experts; otherwise how gold mines are found out? There are experts.

So here it is said. It is not new thing. Prahlāda Mahārāja said that this art is known millions and millions of years ago. It is not that the modern science has discovered airplane, modern science has discovered how to go to other planet, and they have mining industry. No. These are all known. There is no question of modern science. Now, otherwise how Prahlāda Mahārāja gave this example?

Vivikta..., viviktatma jnana, jnani napi bhavena brahmata praktikasam syat[?]. Question may be put by opposing party that simply by becoming Kṛṣṇa conscious how one can know God? What will be your answer? What will be your answer? Suppose an opposing party says that "All right, I accept that you are Kṛṣṇa conscious or God conscious, you have devoted your life for Kṛṣṇa.

So how do you find..., how do you see Kṛṣṇa that you are working for Him?" What will be the answer? Are you following blindly, or you have experience of Kṛṣṇa? Yes. What will be the answer? It's a very intelligent question. People will ask you, perhaps they ask, "Have you seen Kṛṣṇa?" "Why you are Kṛṣṇa conscious?" What is your answer?

Devotee: You see Him through śāstra and the teachings of the spiritual master and His arca-vigraha.

Prabhupāda: Of course that's nice, but then you are following blindly your spiritual master. What is your experience?

Devotee (2): Your heart becomes pure.

Prabhupāda: Hmm.

Devotee (3): First you can hear Kṛṣṇa before you see Him, and this is a purification process. And the purification process can be felt, and then you ask the person, "You can feel it yourself by chanting Hare Kṛṣṇa. Why not try it?"

Prabhupāda: That's all right. You have tried; whether you have seen? That is the question. You have tried for the last four or five years. Whether you have seen Kṛṣṇa?

Devotee (4): We cannot see Kṛṣṇa, because our eyes are impure...

Prabhupāda: Then you are following blindly.

Devotee (4): But by following the scriptures and the śāstras we get pure.

Prabhupāda: Yes. Feeling. That is anubhava. Anubhava ananta svarupa, parameśvara. That is the first [indistinct]. You can feel His presence. That is being explained here. [reads Sanskrit commentary]

It is very simple. Prahlāda Mahārāja is saying that as the expert gold miner, when he sees there are gold particles in the field, naturally he concludes... Still, in India there is a river, in that river gold particles, in the water gold particles can be found. Gold particles. Many poor men, they whole day work and strain the water in different way and get some little gold, still.

So, by the symptoms, by the symptoms the expert gold miner finds out that "Here is gold, gold mine." Because within the soil, or with the soil you find some gold particles. That is the way, here it is said. Similarly, one can find out Kṛṣṇa by the symptom, the characteristics, of this world.

There are common sense. Just in everything there is a controller, there is a life. Just like in my body, I am controlling this body, and there is living force, living symptoms. Similarly, this whole world which is going on, there are so many things that is..., that requires nice brain. This planetary system is moving nicely, exactly to the order. So one should consider that there must be some brain behind this—how things are going so nicely. That is common sense.

Just like the gold mine expert, as soon as he finds some gold particles either in the vicinity, water or land, they consider there is gold mine. Similarly, when you find that things are going on so nicely, there is a big brain behind this. That is the statement of Professor Einstein. He also says that as we make progress and we see wonderful things, we are bound to believe that there is a big brain. There is a big brain.

[reads Sanskrit commentary] So as the poor man goes to the riverside and by straining the water by—they have a specific process—they find out some gold; similarly, a person, kṣetreṣu deheṣu ātma adhyātma-vid brahma-gatiṁ labheta[?]. This meditation means thinking very deeply, "What I am? What I am?" And the process of the yoga system is the same system as you strain water and find out gold; similarly, if you follow the yoga system, dhyāna, dhāraṇa, āsana, prāṇāyāma—that is mechanical—then you will find that "I am the spirit soul, and there is Supreme Soul, Kṛṣṇa."

That is possible. That is really perfection of yoga practice. Not that simply pressing the nose. No. Actually perfection of yogic meditation is to understand the self; the soul is there and the Supersoul is there. The process is there.

aṣṭau prakṛtayaḥ proktās
traya eva hi tad-guṇāḥ
vikārāḥ ṣoḍaśācāryaiḥ
pumān ekaḥ samanvayāt
[SB 7.7.22]

Aṣṭau prakṛtayaḥ, eight material elements, that is described in the Bhagavad-gītā—bhūmir āpo 'nalo vayuḥ khaṁ mano buddhir eva ca [Bg. 7.4]—earth, water, fire, air, sky, and the mind, ahaṅkāra, mind, egotism and khaṁ mano buddhi, and intelligence. These are gross and subtle material elements. Aṣṭau prakṛtayaḥ proktās traya eva hi tad-guṇāḥ, and these material elements are moving by the interaction of the three material qualities—sattva-guṇa, raja-guṇa, tamo-guṇa.

One who is situated in the sattva-guṇa, he is also existing on these eight material elements. And one who is existing in the modes of passion, he is also existing on the... Brāhmaṇa's body, take for example. Brāhmaṇa is in the sattva-guṇa, and kṣatriya is in the raja-guṇa. Vaiśya is mixed up, and śūdra is the tamo-guṇa.

So existing means the consciousness according to the contamination of different condition of the guṇas... This condition is the guṇas. Sattva-guṇa, one who is in sattva-guṇa, his consciousness is different from the consciousness of the raja-guṇa. One whose consciousness is raja-guṇa, his consciousness is different from the tamo-guṇa.

In this way you will find different types of consciousness. In pure there are three. If they're mixed up—three into three, it becomes nine. Again mixed up—nine into nine, it becomes eighty-one. Again mixed up—eighty-one... In this way you will find varieties of life. But they're based on the three types of consciousness—sattva-guṇa consciousness, raja-guṇa consciousness, tamo-guṇa consciousness.

So when one is transcendental to this contaminated consciousness, polluted by the three qualities of material nature, that is Kṛṣṇa consciousness.

aṣṭau prakṛtayaḥ proktās
traya eva hi tad-guṇāḥ
vikārāḥ ṣoḍaśācāryaiḥ
pumān ekaḥ samanvayāt
[SB 7.7.22]

But the soul is the same. By his external affection in the material world under different qualities, he's appearing different. Therefore, we have got 8,400,000's of species of life, by different consciousness. And when one comes to Kṛṣṇa consciousness there is no such differentiation; there is one consciousness: "Kṛṣṇa is the Supreme, I am His servant," that's all.

So long one does not come to this platform of Kṛṣṇa consciousness, there is no possibility of so-called eternity, fraternity, unity, universal brotherhood. That is not possible. It is impossible, because they are all contaminated.

dehas tu sarva-saṅghāto
jagat tasthur iti dvidhā
atraiva mṛgyaḥ puruṣo
neti netīty atat tyajan
[SB 7.7.23]

[reads Sanskrit commentary] The Sāṅkhya philosophy here... The description is Sāṅkhya philosophy—twenty-four elements. Twenty-four elements: eight gross and subtle elements, and then their production, the ten indriya, senses, working senses and knowledge-acquiring senses. Eight, ten, eighteen. Then the sense object, five. Eighteen plus five, twenty-three.

And then the ātmā, the soul—twenty-four elements. The Sāṅkhya philosophy, they are analyzed. The Sāṅkhya philosophy... And European philosophers, they like very much this Sāṅkhya philosophy system because in the Sāṅkhya philosophy these twenty-four elements have been very much lucidly explained. Sāṅkhya philosophy.

Dehas tu sarva-saṅghāto jagat. So there are two kinds of bodies, jagat and tasthuḥ—moving and not moving—but they're all combination of these twenty-four elements. Atraiva mṛgyaḥ puruṣo neti netīty: now, one has to find out the ātmā from these twenty-four elements by eliminating, "Where is ātmā? Where is ātmā? Where is ātmā?" But one can find out in that way, provided he follows the rules and regulation and the process. That is possible.

anvaya-vyatirekeṇa
vivekenośatātmanā
svarga-sthāna-samāmnāyair
vimṛśadbhir asatvaraiḥ
[SB 7.6.24]

So further explanation. This is subject matter little difficult, but it is very important. Prahlāda Mahārāja is explaining to his demonic class friends. Five-years-old boy, how he's explaining this Sāṅkhya philosophy? Because he's a devotee and he has heard the whole philosophy from authorities, Nārada Muni. Mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim [Cc. Madhya 17.80]. Therefore the spiritual master's mercy is described, mūkhaṁ karoti vācālam. Mūkham means dumb, one who cannot speak. He becomes a great lecturer or speaker. Although he is dumb, but he can become a great lecturer, mūkhaṁ karoti vācālam.

Paṅguṁ laṅghayate girim: and one who is lame, who cannot walk, he can cross over the mountains. Mūkhaṁ karoti vācālaṁ paṅguṁ laṅghayate... Yat kṛpā tam ahaṁ vande, that "By whose mercy these things are possible, I offer my respectful obeisances," param ānanda bhavam, "the Supreme Personality of Godhead, reservoir of all pleasure." By Kṛṣṇa's mercy it is possible.

By material calculation it is not possible. Material calculation one will say that "How it is possible, you say the dumb is lecturing very nicely? That is not possible." Or that "Lame man is now crossing the mountains"? So materially it is not possible. But by the mercy of Kṛṣṇa or His representative...

Just like Prahlāda Mahārāja, five-years-old boy, he is explaining so nicely about the constitution of the soul. Why? Because he has obtained the mercy of Nārada Muni, the representative of Kṛṣṇa. So it is possible.

So we shall stop. [end]

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अध्याय 3 : कर्मयोग (श्लोक 3 . 10)









अध्याय 3 : कर्मयोग

श्लोक 3 . 10


सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः |

अनेन प्रसविष्यध्वमेष वोSस्तिवष्टकामधुक्  १० 


Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

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रविवार, 30 मार्च 2025

Ramayana: Rama, Sita and Lakshman Alone

Ramayana: Rama, Sita and Lakshman Alone

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Srila Prabhupada speaks on: Śrīmad-Bhāgavatam 7.6.20-23

Śrīmad-Bhāgavatam 7.6.20-23

Washington D.C., July 3, 1976
Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [Prabhupāda and devotees repeat] [leads chanting, etc.]
parāvareṣu bhūteṣu
brahmānta-sthāvarādiṣu
bhautikeṣu vikāreṣu
bhūteṣv atha mahatsu ca
guṇeṣu guṇa-sāmye ca
guṇa-vyatikare tathā
eka eva paro hy ātmā
bhagavān īśvaro 'vyayaḥ
pratyag-ātma-svarūpeṇa
dṛśya-rūpeṇa ca svayam
vyāpya-vyāpaka-nirdeśyo
hy anirdeśyo 'vikalpitaḥ
kevalānubhavānanda-
svarūpaḥ parameśvaraḥ
māyayāntarhitaiśvarya
īyate guṇa-sargayā
[SB 7.6.20-23]
[07:11]
Translation = "The Supreme Personality of Godhead, the supreme controller, who is infallible and indefatigable, is present in different forms of life, from the inert living beings [sthāvara], such as the plants, to Brahmā, the foremost created living being. He is also present in the varieties of material creations and in the material elements, the total material energy and the modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa], as well as the unmanifested material nature and the false ego. Although He is one, He is present everywhere, and He is also the transcendental Supersoul, the cause of all causes, who is present as the observer in the cores of the hearts of all living entities. He is indicated as that which is pervaded and as the all-pervading Supersoul, but actually He cannot be indicated. He is changeless and undivided. He is simply perceived as the supreme sac-cid-ānanda [eternity, knowledge and bliss]. Being covered by the curtain of the external energy, to the atheist He appears nonexistent."
Prabhupāda: So this is the description of the Absolute Truth. [to Svarūpa Dāmodara:] You can explain in your own way. Just stand up and explain. They'll be glad. The Absolute Truth, explanation.
Svarūpa Dāmodara: The Absolute Truth?
Prabhupāda: Yes, you can explain in your scientific way. [laughter]
Svarūpa Dāmodara: We impose that, ah...
Prabhupāda: Stand up and say. They'll be glad to hear. [laughter]
Svarūpa Dāmodara: We make a prerequisite, saying that in order to understand the difference between life and matter, the basic requirement is to have some understanding of the Absolute Truth. Just like in mathematics and physics and in chemistry, there are certain axioms from which the knowledge... [break] ...and theories are produced from these axioms. [indistinct] Similarly, if one would accept Absolute Truth, the axiom of the truth, in order to understand the basic meaning of God, the difference between life and matter, the requirement is very scientific process, they say axioms, actions that can be proven. They say the Absolute Truth cannot be proven by [indistinct]. So we take Absolute Truth source of everything.
Prabhupāda: Yes. In the Bhagavad-gītā, the Absolute Truth, Kṛṣṇa, is explaining Himself. Absolute Truth is the ultimate end, Vedānta. The subject matter of knowledge is Absolute Truth. Athāto brahma jijñāsā. So we have got this human form of life to inquire about the Absolute Truth. Jijñāsuḥ śreyaḥ uttamam. Tasmād guruṁ prapadyeta jijñāsuḥ śreyaḥ uttamam [SB 11.3.21]. Unless one is jijñāsuḥ, inquisitive, there is no need of accept a so-called fashionable guru. To accept guru is not a fashion, style, that "Everyone has guru; I'll have a guru." No. The śāstra says, tasmād guruṁ prapadyeta jijñāsuḥ śreyaḥ uttamam: One should accept guru when he is inquisitive, jijñāsuḥ. What about? Śreyaḥ uttamam, the Absolute, or the auspicity, beyond this material world. Uttamam. Tamaḥ means darkness, ignorance.
So here, our position in this material world = darkness. We are simply speculating in so many ways what is the ultimate cause. There are so many philosophers, but they are speculating only, without any definite knowledge. So śāstra says that speculative knowledge will not be successful at any time. In the Brahma-saṁhitā it is said that panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām [Bs. 5.34]. Manaso, by mental speculation, muni-puṅgavānām. One who speculates, he is called muni. So muni-puṅgava. Puṅgava means the most exalted muni, if he simply speculates about the Absolute Truth, how many years? Panthās tu koṭi-śata-vatsara.
Just like people are now going in the outer space to find out some shelter in the moon planet, in the Mars planet, similarly, if you want to find out the Absolute Truth or the abode of the Absolute Truth... The description is there in the śāstra:
goloka-nāmni nija-dhāmni tale ca tasya
devī-maheśa-hari-dhāmasu teṣu teṣu
te te prabhāva-nicayā vihitāś ca yena
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.43]
The topmost planet in the spiritual sky is the..., called Goloka. That is Kṛṣṇa's place. Goloka-nāmni nija-dhāmni. And below this there are Vaikuṇṭha-dhāmas, unlimited number of Vaikuṇṭha-dhāmas. Goloka-nāmni nija-dhāmni tale ca tasya devī-maheśa. Devī-dhāma. This is called Devī-dhāma, this material world. And Maheśa-dhāma, the Śivaloka. And devī-mahesa, hari-dhāmasu. Hari-dhāmasu means Vaikuṇṭha. So these are the different status of dhāma. We cannot calculate, estimate even this Devī-dhāma. This is called Devī-dhāma. This material world is called Devī-dhāma. It is controlled by Devī, goddess Durgā.
sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni vibharti durgā
icchānurūpam api yasya ca ceṣṭate sā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.44]
So this Devī-dhāma is being controlled by the most powerful energy, Durga. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir eka. But she's acting as chāyeva, a shadow of the Supreme Personality of Godhead. This is also summarized in the Bhagavad-gītā:
mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate
[Bg. 9.10]
So in this way, if we study through the śāstra, everything is there. If you want to find out the Absolute Truth, how? Śāstra cakṣuṣāt: through the śāstras, through the Vedic knowledge, you'll find the Absolute Truth. If we actually accept that Veda means knowledge... Vetthi veda vida jñāne. Veda means knowledge, jñāna. So Veda-anta, the last, last phase of knowledge. The last phase of knowledge is the Absolute Truth. You have to go up to that. So that Absolute Truth, if you go on speculating, panthās tu koṭi-śata-vatsara-sampragamyo [Bs. 5.34], that will not be possible. Śata-vatsara-sampragamyo, by hundreds and hundreds of years, if you go on with speed... What is that speed? Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi. Aeroplane, airplane, vāyor athāpi. And what is the speed? Vāyor athāpi. Panthās tu koṭi-śata-vatsara sampragamyo vāyor athāpi. Manaso vayu: by the speed of air and mind. Mind is very speedy. You are sitting here, you can immediately remember ten thousand miles away, it is so speedy. So even by the mind's speed you cannot, by going over the space, koṭi-śata-vatsara, many millions of years still it remains unknown. So this is not the way to understand the Absolute Truth, but if we accept the Vedic process, avaroha panthā, when the knowledge comes from the Absolute Truth, then it is possible.
So we Kṛṣṇa conscious, I mean to say, devotees, we try to understand the Absolute Truth by the grace of the Absolute Truth. The Absolute Truth is Kṛṣṇa. Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7] = "I am the Supreme." Vedaiś ca sarvair aham eva vedyam [Bg. 15.15]. In this way, if we try to understand Kṛṣṇa as He is speaking, as they are stated in the śāstra, as it is accepted by the ācāryas, then we can have some trace of the Absolute Truth. Just like Kṛṣṇa says,
athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
[Bg. 10.42]
The expansion of the Absolute Truth, how it is working, so Kṛṣṇa summarized before Arjuna that this material world, material world... Ekāṁśena sthito jagat, this material world. What is that material world? This material world, we see only one universe to our vision. Similarly, there are millions of universes. Yasya prabhā prabhavato jadad-aṇḍa koṭi [Bs. 5.40]. Jagad-aṇḍa means one universe, and in each universe, koṭiṣu aśeṣa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭisv aśeṣu vibhūti-bhinnam [Bs. 5.40]. There are millions of planets, and each planet is different from here. That is God's creation. So all this together, ekāṁśena sthito jagat, this material world is one-fourth part exhibition of God's creation. And three-fourths' part is in the Vaikuṇṭhaloka, spiritual world. So by speculation, by our research, it is impossible, but we can get a glimpse of knowledge of the Absolute Truth when we receive it through the Absolute Truth, Kṛṣṇa. That is Kṛṣṇa consciousness movement.
Thank you very much.
Devotees: Jaya Śrīla Prabhupāda. [end]
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अध्याय 3 : कर्मयोग (श्लोक 3 . 9)









अध्याय 3 : कर्मयोग

श्लोक 3 . 9


यज्ञार्थात्कर्मणोSन्यत्र लोकोSयं कर्मबन्धनः |

तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर  ९ 


Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

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शनिवार, 29 मार्च 2025

Ramayana: They Start for the Forest

Ramayana: They Start for the Forest

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Srila Prabhupada speaks on: Śrīmad-Bhāgavatam 7.6.19

Śrīmad-Bhāgavatam 7.6.19

New Vrindavan, July 2, 1976
Pradyumna: Translation = "My dear sons of demons, the Supreme Personality of Godhead, Nārāyaṇa, is the original Supersoul, the father of all living entities. Consequently there are no impediments to pleasing Him or worshiping Him under any conditions, whether one be a child or an old man. The relationship between the living entities and the Supreme Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing the Lord." [SB 7.6.19]
Prabhupāda: Read the purport also.
Pradyumna: Purport = "One may ask, one is certainly very attached to family life, but if one gives up family life to be attached to the service of the Lord, one must undergo the same endeavor and trouble. Therefore, what is the benefit of taking the trouble to engage in the service of the Lord?" This is not a valid objection. The Lord asserts in Bhagavad-gītā [14.4]:
sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā
" 'It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.' The Supreme Lord, Nārāyaṇa, is the seed-giving father of all living entities because the living entities are parts and parcels of the Supreme Lord [mamaivāṁśo jīva-bhūtaḥ [15.7]. As there is no difficulty in establishing the intimate relationship between a father and son, there is no difficulty in reestablishing the natural, intimate relationship between Nārāyaṇa and the living entities. Svalpam apy asya dharmasya trāyate mahato bhayāt [Bg. 2.40] = if one performs even very slight devotional service, Nārāyaṇa is always ready to save one from the greatest danger. The definite example is Ajāmila. Ajāmila separated himself from the Supreme Personality of Godhead by performing many sinful activities and was condemned by Yamarāja to be very severely punished. But because at the time of death he chanted the name of Nārāyaṇa, although he was calling not for the Supreme Lord Nārāyaṇa but for his son named Nārāyaṇa, he was saved from the hands of Yamarāja. Therefore, pleasing Nārāyaṇa does not require as much endeavor as pleasing one's family, community and nation. We have seen important political leaders killed for a slight discrepancy in their behavior. Therefore pleasing one's society, family, community and nation is extremely difficult. Pleasing Nārāyaṇa, however, is not at all difficult; it is very easy.
"One's duty is to revive one's relationship with Nārāyaṇa. A slight endeavor in this direction will make the attempt successful, whereas one will never be successful in pleasing his so-called family, society and nation, even if one endeavors to sacrifice his life. The simple endeavor involved in the devotional service of śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], hearing and chanting the holy name of the Lord, can make one successful in pleasing the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu has therefore bestowed His blessings by saying, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: "All glories to Śrī Kṛṣṇa saṅkīrtana!" If one wants to derive the actual benefit from this human form, he must take to the chanting of the holy name of the Lord."
Prabhupāda:
na hy acyutaṁ prīṇayato
bahv-āyāso 'surātmajāḥ
ātmatvāt sarva-bhūtānāṁ
siddhatvād iha sarvataḥ
[SB 7.6.19]
To become a devotee of the Supreme Lord is not unnatural. It is very easy, natural thing. By nature we are attached to Kṛṣṇa, or the Supreme Personality of Godhead. Somehow or other, circumstantially, we are separated... Not separated, because here it is stated ātmatvāt: the Supreme Personality of Godhead is, although we are thinking we are different from Him, He is within our hearts. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna [Bg. 18.61]. He is so friendly that although we are averse---we do not like even the word of God---God is so kind that He is sitting within my heart, īśvaraḥ sarva-bhūtānām. He's simply looking forward for the opportunity when I, the living entity, shall look towards Him. He's always anxious.
So little endeavor is sufficient to begin our business with Him. Little endeavor. And that endeavor begins by hearing about Him. We are holding classes in different parts of the world just to give people chance for little endeavor---not very much, very hard work, no. Little endeavor. What is that? "Please come here and hear about Kṛṣṇa." Then the business begins immediately. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtana [SB 1.2.17]. Because Kṛṣṇa is very much anxious = "When this conditioned soul will look towards Me? He's now looking towards māyā, the other side, the dark side, and when he'll look towards the light?" The Vedic injunction is, tamasi mā jyotir gama: "Do not look forward to the darkness, but look forward to the light." If you look forward to the light, then there is no darkness. We have given our motto in the Back to Godhead that "Kṛṣṇa is the sun and māyā is nescience. Where there is Kṛṣṇa there is no māyā." If you look forward towards the sun, there is no darkness. But if you keep sun back side, you'll find your shadow very long. So the beginning is very easy. Just like the children, they are also hearing about Kṛṣṇa. Don't think it is going in vain. Because they are hearing, it will have some effect. They are human child. Even the mosquitoes or small germs who are within this boundary of temple, because they are hearing Hare Kṛṣṇa mantra, it will never go in vain. It is so nice.
So here it is said..., Prahlāda Mahārāja says, ātmatvāt sarva-bhūtānām. He is the Supersoul, sarva-bhūtānām, everyone. So as soon as He sees, Kṛṣṇa sees---He is within my heart---that I am little inclined, svalpam apy asya dharmasya... That inclination, little inclination, we can give immediately effect to if we simply hear about Kṛṣṇa. Śravaṇam. That is the beginning.
śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
[SB 7.5.23]
So śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanam [SB 1.2.17]. Even if we do not understand what is being spoken about Kṛṣṇa, still, simply by hearing, one becomes pious. Puṇya-śravaṇa-kīrtana. Kīrtana, one is speaking or chanting, another is hearing. Both of them are benefited, becomes pious. In this way, we cannot understand Kṛṣṇa unless we are sinless. So there is no need of separate attempt to become sinless. If we simply hear, then we... Puṇya-śravaṇa-kīrtana. Puṇya means piety. Simply by hearing, you become pious. Then you become interested, naturally. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Brs. 1.4.15]. Somehow or other, if one becomes a little fit for = "Oh, here is Kṛṣṇa consciousness movement. What they are doing, let me see," that is called śraddhā. If the śraddhā is little increased, then one will like to associate with the devotees. Adau śraddhā tataḥ sādhu-sangaḥ. In this way, when he is accustomed, then he will like to become one of the devotees, offers himself to be initiated.
Ādau śraddhā tataḥ sādhu-saṅgaḥ. These are one after another. Ādau śraddhā tato sādhu-saṅgaḥ atha bhajana-kriyā. Bhajana-kriyā, the beginning is chanting Hare Kṛṣṇa mantra. This is bhajana-kriyā. And if it is done properly, then anartha-nivṛtti syāt: then he becomes free from all unwanted things, anartha. There is no need... Just like intoxication---there is no need. But if the bhajana-kriyā, Hare Kṛṣṇa maha-mantra chanting, goes on, naturally it will be stopped. Then niṣṭha. Tato niṣṭha tato ruci tataḥ asaktiḥ. Asaktiḥ, attachment. In this way we can make advanced. The beginning is śṛṇvatāṁ sva-kathāḥ kṛṣṇa. As soon as Kṛṣṇa sees, ātmatvāt sarva bhūtānām, little attempt is there, immediately He helps. Buddhi-yogaṁ dadāmi taṁ yena mām upayānti te [Bg. 10.10] = Kṛṣṇa helps, "Yes, you come here, sit down, you do this." In this way, yena mām upayānti te. Kṛṣṇa helps to the direction as he can achieve the lotus feet, shelter of the lotus feet of Kṛṣṇa. Hṛdy antaḥ-stho hy abhadrāṇi vidhunoti [SB 1.2.17]. We have got so many dirty things within our hearts, and as soon as we are a little inclined to hear about Kṛṣṇa, He removes the dirty things, then we become more and more enthused. In this way, nityaṁ bhāgavata sevayā. Naṣṭa-prāyeṣv abhadreṣu [SB 1.2.18]. Not that cent percent we are cleansed, but even a little percentage cleansed, naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā. Nityam, daily, there must be bhāgavata-sevā. Everything is sevayā. Prasāda-seva, bhāgavata-sevā. Because sevā means service. Just like maha-prasāda, not eating. The exact term is sevā. Kṛṣṇa has sent the maha-prasāda. So by taking it, it is sevā, it is service to Kṛṣṇa. Kṛṣṇa likes it that you take the prasādam; therefore it is sevā. In this way, increasing sevā.
So if we can... Sevonmukhe hi jihvādau [Brs. 1.2.234]. The sevā, the service, begins from the tongue, service. Not with the hand but with the tongue. If you simply chant Hare Kṛṣṇa, this is sevā, and if you take prasādam, then your business begins immediately. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. And if you simply continue this sevā, then Kṛṣṇa will reveal Himself, and gradually He will give you intelligence how you can make advance to go back to home, back to Godhead.
Na hy acyutaṁ prīṇayato. Acyutam, Kṛṣṇa is acyuta. Acyuta means who never falls down, or never withdraws his promise. That is acyuta. Just like we promise something, but sometimes we do not keep. This is material world. But Kṛṣṇa is not like that. Kṛṣṇa says... His name is Acyuta, means never fall down. Just like Arjuna asked Kṛṣṇa, rathaṁ sthāpaya me 'cyuta [Bg. 1.21]. He's ordering Kṛṣṇa to drive the chariot. He knew that "Kṛṣṇa is the Supreme Personality of Godhead. It is my duty to serve Him, but He has agreed to become my chariot driver, so now I have to order Him. He has agreed to become my chariot..." Therefore he is reminding, "Kṛṣṇa, do not take it otherwise because I am ordering You. You are not to be ordered, but You order everyone. Now I am ordering You, but You are acyuta, You are never fallible. You never withdraw Your word." So Kṛṣṇa also carried his order. He's so nice friend of Arjuna that He promised, "I shall become your chariot driver." And the master is ordering. Therefore he used this word, acyuta.
So Acyuta, Kṛṣṇa, never falls from His word, from His promise. And He promises, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati [Bg. 9.31]. If you become His devotee, rest assured you will never be vanquished. Kṛṣṇa is always protective. So such... We are loitering in this material world without any protection. Kadāham aikāntika kiñkaraḥ praharṣayiṣyāmi sānatha-jīvitam [Stotra-ratna 43]. There is a verse by Yamunacārya, kadāham aikāntika nitya kiñkaraḥ. Just now I forget the first line. He's praying, "My dear Lord, I am loitering in this material world without any guardian. So when the time will come that I shall be jolly always, that 'There is my guardian, Kṛṣṇa'?" Kadāham aikāntika nitya kiñkaraḥ praharṣayiṣyāmi. Anātha. Everyone is in this material world, anātha. Anātha means without any protection. The... We are thinking, "My family, my wife, my children, my society men, my nation will give me protection." No. Nobody can give you protection. It is false hope. Just like the birds, when they fly in the sky, everyone has to take his own care. Nobody can help anybody. One can help only in Kṛṣṇa consciousness, not in the material ways. Nobody can help. Because... This is called destiny. I have given that example that in our country, Mahatma Gandhi, he was a big man, he was in the meeting. But in your country also, President Kennedy. So nobody could help him when he was killed.
So this is the position. What is destined, it must happen. Nobody can help us. That's a fact. Therefore our real business is = do not be bothered about things which are destined. Let us take advantage of this human form of life, tasyaiva hetoḥ prayateta kovido [SB 1.5.18], to endeavor for making Kṛṣṇa consciousness fulfilled. And that is not very difficult. Prahlāda Mahārāja = this is natural, simply little attempt. First of all surrender. Kāmādīnāṁ katidhā kati na pālitā durṇideśa [Cc. Madhya 22.16, Brs. 3.2.25]. We are servants of our kāma, krodha, lobha, moha, kāmādīnā. Kāma means lusty desires. We are now servant of our senses. Although we are declaring, "I am master," nobody is master; he is servant. Constitutionally, we are servants. So instead of becoming servant of Kṛṣṇa we have become servant of our senses. Kāmādīnāṁ katidhā kati na pālitā durṇideśa. And our senses ordering to do something which is not to be done at all. But still we have to do. Lusty desires are so strong, I do not want to do it, but it is forcing. In this way, we are being forced to serve the senses.
So one who is in Kṛṣṇa consciousness, he understands that "I have become servant of my senses. Unfortunately, these senses are not satisfied. I am still servant. So there is no profit. So why not become Kṛṣṇa's servant?" This is good intelligence. Simply change the position. Instead of becoming servant of the senses, agree to become servant of Kṛṣṇa. That's all. Therefore it is not at all difficult. Nācyutaṁ prīṇayato. You have to simply approach Kṛṣṇa, "My Lord, I am servant, but I could not please anyone. Neither anyone is pleased upon me." This is material service. You serve the whole life your so-called friends, family, countrymen... We have got the experience that Mahatma Gandhi, he served whole life. Still, he was killed by his countrymen. So you may go on giving service in the material world, but nobody will be satisfied. Nobody will be satisfied. So this service is useless. Turn to the service of Kṛṣṇa immediately. It is not very difficult. Servant... We are practiced to serve. We are not master. We have been practiced. By nature, we are servant. So turn this service to Kṛṣṇa. It is not difficult. If I am trained up to become a faithful servant, just become a faithful servant of Kṛṣṇa, then your business is complete. Na hi acyutaṁ prīṇayato bahu-āyāsaḥ. Much endeavor. There is no question of learning, much endeavor. We are already accustomed to give service. Simply turn it towards Kṛṣṇa and your life is successful.
Thank you very much.
Devotees: Jaya Prabhupāda. [end]
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अध्याय 3 : कर्मयोग (श्लोक 3 . 8)









अध्याय 3 : कर्मयोग

श्लोक 3 . 8


नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः |

शरीरयात्रापि च ते न प्रसिद्धयेदकर्मणः  ८ 


Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

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शुक्रवार, 28 मार्च 2025

Ramayana: Sita's Resolve

Ramayana: Sita's Resolve

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Srila Prabhupada speaks on: Śrīmad-Bhāgavatam 7.6.17-18

Śrīmad-Bhāgavatam 7.6.17-18

New Vrindavan, July 1, 1976
Pradyumna: Translation = "My dear friends, O sons of the demons, it is certain that no one bereft of knowledge of the Supreme Personality of Godhead has been able to liberate himself from material bondage at any time or in any country. Rather, those bereft of knowledge of the Lord are bound by the material laws. They are factually addicted to sense gratification, and their target is woman. Indeed, they are actually playthings in the hands of attractive women. Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons. Therefore, although you are sons of demons, keep aloof from such persons and take shelter of the Supreme Personality of Godhead, Nārāyaṇa, the origin of all the demigods, because the ultimate goal for the devotees of Nārāyaṇa is liberation from the bondage of material existence."
Prabhupāda: Purport also.
Pradyumna: "Prahlāda Mahārāja has maintained the philosophical point of view that one should give up the dark well of family life and go to the forest to take shelter of the lotus feet of the Supreme Personality of Godhead [hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta [SB 7.5.5]]. In this verse also, he stresses the same point. In the history of human society, no one, at any time or any place, has been liberated because of too much affection and attachment for his family. Even in those who are apparently very educated, the same family attachment is there. They cannot give up the association of their families, even in old age or invalidity, for they are attached to sense enjoyment. As we have several times discussed, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45] = so-called householders are simply attracted by sexual enjoyment. Thus they keep themselves shackled in family life, and furthermore, they want their children to be shackled in the same way. Playing the parts of playboys in the hands of women, they glide down to the darkest regions of material existence. Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām [SB 7.5.30]. Because they are unable to control their senses, they continue a life of chewing the chewed and therefore descend to the darkest material regions. One should give up the association of such demons and adhere to the association of devotees. Thus one will be able to be liberated from material bondage."
Prabhupāda:
yato na kaścit kva ca kutracid vā
dīnaḥ svam ātmānam alam samarthaḥ
vimocituṁ kāma-dṛśāṁ vihāra-
krīḍā-mṛgo yan-nigaḍo visargaḥ
tato vidūrāt parihṛtya daityā
daityeṣu saṅgaṁ viṣayātmakeṣu
upeta nārāyaṇam ādi-devaṁ
sa mukta-saṅgair iṣito 'pavargaḥ
[SB 7.6.17-18]
So visargaḥ and apavargaḥ. Visargaḥ means creation. So the important fact is that if we are attached to the material world, maybe very minute quantity, then there will be visargaḥ. Visargaḥ means creation. We'll have to accept another body. Unless you are completely pure... Anyābhilāṣitā-śūnyam. Śūnyam means zero.
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Brs. 1.1.11]
So the back to home, back to Godhead, we are trying. That is our ambition. But if we have got a little propensity for material enjoyment, then... We may get very better position in the material world, in the Svargaloka, heavenly planet. The description of heavenly planet is given also in the Śrīmad-Bhāgavatam---very, very opulent, we cannot imagine even how they are opulent. The roads are made of pearls, diamonds, coral. The roads are made of like that. And at the same time, no sinful man is admitted there. Everyone highly elevated, pious. There is no crookedness, there is no enviousness. So many... You'll find this description in the Eighth Canto, of Svargaloka. There are... Everything we cannot imagine even.
But that is also within this material world, within this material world. Yānti deva-vratā devān [Bg. 9.25]. We can go there if we want to go. Just like they are trying, the modern so-called scientist, to go to the moon planet, Mars. According to śāstra, these planets are bedecked with such descriptive facilities. They are also within the heavenly planets. But these rascals are going, and they find nobody there, and they take some dust and come back. This is their success. They do not know that they cannot enter even there. They are not meant for ordinary persons---at least those who are sinless, very straightforward, not envious. So anyway, even if we go, ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna... [Bg. 8.16], it is stated in the Bhagavad-gītā. This is Svargaloka. And above that... Bhūr, bhuvaḥ, svaḥ. You have got the Gāyatrī, oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya. There are other higher planets also = Svargaloka, Janaloka, Tapoloka, Maharloka, Satyaloka, Brahmaloka. There are fourteen status of different planetary systems. Catur-daśa-bhuvana. And the topmost is the Brahmaloka. So even if you go there, there is no relief. Ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. You have to come back again.
Therefore Prahlāda Mahārāja is very serious that visargaḥ, stop this visargaḥ. Go back, directly to Kṛṣṇa. Don't go even in this, any planetary system within this material world. We have got description of this planetary system, but there is also fight between the demons and the daityas. There is also not peace. There is struggle for existence. Sometimes one party is gaining above another party, and sometimes one's kingdom is attacked by another party, the demons attacking demigods' cities, they are attacking. The struggle for existence you'll find everywhere. Ā-brahma-bhuvanāl lokāḥ. Therefore a devotee is not interested anywhere within this material world, however very opulent it may be. There may be roads, and instead of the stone---diamonds, coral. That does not attract. They are not interested. They are interested to go to Vṛndāvana and become a grass there. This is devotee. Just like Uddhava, as soon as he entered Vṛndāvana, he immediately fell down on the road, thinking that "On this street Kṛṣṇa has walked, His friends have walked, there are footprints." So this is the ambition of a devotee. They are not interested for diamond roads or pearl roads. No.
So Prahlāda Mahārāja says that "If you, my dear daitya friends..." He was talking with his friends. They were born of daitya families. Daitya, daitya family means daityeṣu saṅgaṁ viṣayātmakeṣu. Daitya means those who are materially attached, simply for sense gratification. They..., that is the distinction between the daityas and devas. The devas, they are also in sense gratification, but they are devotees at the same time. Not pure devotees. Their devotion is for material opulence. They want something, return. Kṛṣṇa is also prepared. Kṛṣṇa takes sides of them. So if you want to enjoy material world, that also you can get by becoming Kṛṣṇa conscious, Kṛṣṇa is so pleased, so kind. Therefore śāstra recommends:
akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta param puruṣaṁ
[SB 2.3.10]
Even if you have got desire to enjoy within this material world, still you take to Kṛṣṇa consciousness. Kṛṣṇa will satisfy you. He'll give you. There is no need of doing something else for your material enjoyment. If you want... Because we cannot give up material enjoyment. We have been habituated since time immemorial, many life after many life, simply for sense gratification. It is not very easy to give up the idea. Therefore śāstra says even if you have got idea of sense gratification, still you take to Kṛṣṇa consciousness. Don't try it otherwise. Just like the devatās. They have got facilities for all sense gratification. Sense gratification means udara-upastha-jihvā [NoI 1], jihvā, this tongue, and the belly and the genitals. This is the prime sense gratificatory sources. Very palatable dishes, fill up the belly as much as possible, and then enjoy sex. This is material. In the spiritual world these things are absent. In material world these things are very prominent.
So Prahlāda Mahārāja warns his friends that if we become attached to this sense gratification, then vimocituṁ kāma-dṛśāṁ vihāra-krīḍā-mṛgo yan-nigaḍo visargaḥ. Nigaḍa, nigaḍa means the root, the root cause of accepting the material body. These things are sense gratification. Tato vidūrāt: from distant place. Tato vidūrāt parihṛtya daityā. "My dear friends, although you are born of daitya family, I am also born"---his father is also daitya. Daityeṣu saṅgaṁ viṣayātmakeṣu: "Give up their..." Asat-saṅga-tyāga ei vaiṣṇava ācāra [Cc. Madhya 22.87]. The same thing. Caitanya Mahāprabhu also said. So who is a Vaiṣṇava? Vaiṣṇava, He immediately explained, that Vaiṣṇava, what is the duty of Vaiṣṇava? Some devotee asked Caitanya Mahāprabhu, "Sir, what is the duty of a Vaiṣṇava?" So He immediately replied in two lines, asat-saṅga-tyāga ei vaiṣṇava ācāra: "To give up the company of materialistic persons." Then the next question may be, "Who is materialistic?" Asat eka 'strī-saṅgī: "One who is attached to woman, he is asat." And kṛṣṇa-bhakta āra, "And one who is not a devotee of Kṛṣṇa."
So we have to give up. So there is therefore regulative principle. At least, no illicit sex. Get yourself married, live like a gentleman, take responsibility, then gradually you'll be able to give up this sex desire. Unless we give up this sex desire, completely unagitated, there is no possibility of stopping this repetition of material birth---birth, death, old age and disease. That is not possible. Therefore Prahlāda Mahārāja advises, daityeṣu saṅgaṁ viṣayātmakeṣu: "Don't associate with..." Asat-saṅga, the same thing, as Caitanya Mahāprabhu... Asat-saṅga-tyāga ei vaiṣṇava ācāra. This is Vaiṣṇava's business. Don't take any opportunity of asat, those who are materially attached. It is very difficult association. Then it is possible, upeta nārāyaṇam ādi-devaṁ sa mukta-saṅgair iṣito 'pavargaḥ. Therefore association is very..., sajjati siddhāśaye. Those who are engaged in Kṛṣṇa consciousness, devotional service, make your association with them.
We are therefore making different centers to give everyone the opportunity to have the association of devotee. As far as possible, we are giving shelter, we are giving prasādam, we are giving instruction, we are giving opportunity to worship Kṛṣṇa. Why? Because people may take the advantage of the association, Nārāyaṇa. Nārāyaṇam ādi-devam, they can associate with Nārāyaṇa. Nārāyaṇa and anything executed in the devotional service of Nārāyaṇa---Nārāyaṇa, Kṛṣṇa, Viṣṇu, the same category... Nārāyaṇa paro 'vyaktyāt. Nārāyaṇa means who is..., whose situation is transcendental, Nārāyaṇa. So as soon as you come in contact with Nārāyaṇa, Lakṣmī is there, goddess of fortune is there. We are not worshiping the daridra-nārāyaṇa manufacture, no, as they have manufactured the word. No. We have nothing to do with the so-called... It is rubbish. Nārāyaṇa cannot be daridra. Daridra means "poor." This is all rubbish things. They manufacture such words, atheist class of men, but we hate to see them even. Nārāyaṇa is always opulent. Ṣaḍ-aiśvarya-pūrno bhagavān [Cc. Ādi 1.3], always. How Nārāyaṇa can be daridra, poor? That is not possible.
So nārāyaṇam ādi-devaṁ sa mukta-saṅgair iṣito 'pavargaḥ. Apavarga means release from these material sufferings. We have several times explained. Pavarga, pavarga means material suffering. Pa means pariśrama, pariśrama, always working hard, day and night. And pha, phena, foam coming out of my mouth. Pa, pha, ba, still baffled. Bha is fearfulness. Pa, pha, ba, bha and ma, mṛtyu, at last death. This is called pavargaḥ. And apavargaḥ means just to counteract this pavargaḥ. So in one life if we try to associate with the devotees and engage in Nārāyaṇa's service sincerely... May be a little difficult. There is no difficulty. Where is the difficulty? We can see practically. To chant Hare Kṛṣṇa mahā-mantra and take prasādam, is there any difficulty? There is no difficulty. It is so pleasing. Therefore Bhagavad-gītā explains, susukhaṁ kartum avyayam [Bg. 9.2]. Susukham, very easy and pleasing to execute. And susukhaṁ kartum and avyayam. And whatever you do, that is permanent. That is permanent.
So don't wait for another life, "I have done so much permanent, now again." No. Finish this business immediately in this life. Do not wait for susukhaṁ kartum avyayam. Kṛṣṇa consciousness means fully become detached with this material enjoyment. Simply become engaged in Kṛṣṇa's service, your life will be successful.
Thank you very much.
Devotees: Jaya. [end]
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अध्याय 3 : कर्मयोग (श्लोक 3 . 7)









अध्याय 3 : कर्मयोग

श्लोक 3 . 7


यस्त्विन्द्रियाणि मनसा नियम्यारभतेSर्जुन |

कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते  ७ 


Translation by His Divine Grace Srila A C Bhaktivedanta Swami Prabhupada 

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गुरुवार, 27 मार्च 2025

Ramayana: Rama Counsels His Family Members

Ramayana: Rama Counsels His Family Members

Text for this chapter: unavailable

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Srila Prabhupada speaks on: Śrīmad-Bhāgavatam 7.6.16

Śrīmad-Bhāgavatam 7.6.16

New Vrindavan, June 30, 1976
Pradyumna: [leads chanting, etc.]
vidvān apītthaṁ danujāḥ kuṭumbaṁ
puṣṇan sva-lokāya na kalpate vai
yaḥ svīya-pārakya-vighinna-bhāvas
tamaḥ prapadyeta yathā vimūḍhaḥ
[SB 7.6.16]
[02:37]
Translation = "O my friends, sons of demons! In this material world, even those who are apparently advanced in education have the propensity to consider, 'This is mine, and that is for others.' Thus they are always engaged in providing the necessities of life to their families in a limited conception of family life, just like uneducated cats and dogs. They are unable to take to spiritual knowledge; instead, they are bewildered and overcome by ignorance."
Prabhupāda: Purport.
Pradyumna: Purport = "In human society there are attempts to educate the human being, but for animal society there is no such system, nor are animals able to be educated. Therefore animals and unintelligent men are called vimūḍha, or ignorant, bewildered, whereas an educated person is called vidvān. The real vidvān is one who tries to understand his own position within this material world. For example, when Sanātana Gosvāmī submitted to the lotus feet of Śrī Caitanya Mahāprabhu, his first question was, 'ke āmi', 'kene āmāya jāre tāpa-traya'. In other words, he wanted to know his constitutional position and why he was suffering from the threefold miseries of material existence. This is the process of education. If one does not ask, "Who am I? What is the goal of my life?" but instead follows the same animal propensities as cats and dogs, what is the use of his education?
"As discussed in the previous verse, a living being is entrapped by his fruitive activities, exactly like a silkworm trapped in its own cocoon. Foolish persons are generally encaged by their fruitive actions, or karma, because of a strong desire to enjoy this material world. Such attracted persons become involved in society, community and nation and waste their time, not having profited from having obtained human forms. Especially in this age, Kali-yuga, great leaders, politicians, philosophers and scientists are all engaged in foolish activities, thinking, "This is mine, and this is yours." The scientists invent nuclear weapons and collaborate with the big leaders to protect the interests of their own nation or society. In this verse, however, it is clearly stated that despite their so-called advanced knowledge, they actually have the same mentality as cats and dogs. As cats, dogs and other animals, not knowing their true interest in life, become increasingly involved in ignorance, the so-called educated person who does not know his own self-interest or the true goal of life becomes increasingly involved in materialism. Therefore Prahlāda Mahārāja advises everyone to follow the principles of varṇāśrama-dharma. Specifically, at a certain point one must give up family life and take to the renounced order of life to cultivate spiritual knowledge and thus become liberated. This is further discussed in the following verses."
Prabhupāda: [in a weakened voice; Prabhupāda was not feeling well] You can explain. Somebody else, you can explain.
Pradyumna: This verse? In the material world, one who is vidvān... Vidvān means one who possesses knowledge. But one who possesses material knowledge, if he still makes the discrimination between "This is svīya-pārakya vibhinna-bhāvas," who makes the discrimination, vibhinna, a division between "This is mine, and this is yours..." He sees everything in society as a competition---"This belongs to me and this belongs to you," instead of having the conception of īśāvāsya, that everything belongs to Kṛṣṇa, everything is pervaded by Kṛṣṇa, everything is created by Kṛṣṇa, everything is controlled by Kṛṣṇa; therefore everything is to be enjoyed by Kṛṣṇa. This is the process of analysis, that because everything is created by God, everything is controlled by God, therefore everything should be enjoyed by God. But if he does not have that conception and he thinks that "I, by the sweat of my brow, have produced this," that "I am controlling it," that "I have it under my control, even for a limited time, and therefore I can enjoy it. And you are enjoying something and I am enjoying something, and I should be envious after what you have, and you should be envious after what I have," this conception of life... In this material world, even those who are apparently advanced in education have the propensity to consider "This is mine, and that is for others," and therefore individually and collectively, among ourselves having this conception and among nations having this conception... That the vidvān, or the learned people in society, which today are the scientists, using their knowledge, whatever their knowledge they have, using that for the same conception, instead of realizing the glories of God, who is controlling everything, trying to realize the glories of me who am controlling a part of it and you who are controlling another part of it, and then making a division and a clash, competition, war, competition among ourselves individually---capitalism, communism---and among ourselves collectively---national wars, international wars---such a person is in an animal conception, vimūḍha. He's said to be bewildered.
So there are two things here = vidvān, educated, very intelligent; and vimūḍha, or very stupid, unintelligent. So even though one possesses all material knowledge, if his knowledge is used for the wrong end, if it is used to advance oneself in the material conception of life instead of the spiritual---divisive instead of unifying by understanding the supreme control of God over everything, Kṛṣṇa conscious, īśāvāsya---then he is said to be vimūḍha, stupid. They are unable to take to spiritual knowledge. Instead they are bewildered and overcome by tamaḥ prapadyeta yathā vidmūḍhaḥ. So providing with all necessities of life, using his education, kuṭumbam, for supplying the family members instead of tamaḥ prapadyeta yathā vimūḍhaḥ, he enters darkness just like an animal or a stupid person.
Prabhupāda: We have seen practically in India. During the partition days, when the Britishers left India, they gave a parting kick by dividing Pakistan and India. So I have seen in my own eyes there was fighting between the Hindus and Muslims for at least one week in Calcutta, and heaps of dead body there were. So the fighting was between Hindu and Muslim, but when they died, the dead body is piled up and it was taken for burning or to throwing away. So the land remained there, and these people fighting between themselves, that "This is mine, this is mine," they finished their life. The land remained where it was there.
So this is called illusion. Ahaṁ mameti, "It is mine, it is yours." Janasya moho 'yam ahaṁ mameti [SB 5.5.8]. Why they should think like that? Bhagavān, in the Bhagavad-gītā He says that sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ [Bg. 14.4] = "All the forms of different grades of life," sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ tāsāṁ mahad yonir, "the material world is the mother, and I am the father." Very simply understanding. Everything is grown from the material nature. Our life is also from there. The grass is growing, and the grass is eaten by the animals, and then animals beget another animal. Or vegetables we also eat, and by eating we live. Then by eating we get our semina. Then we beget another children, another child. So actually we are born, every one of us born and nourished by this material nature. This is a fact, one can see. So who is the father? The mother is there, material nature, and we are children there. There must be father.
So the father's property everyone can enjoy, tena tyaktena bhuñjīthā [Īśo mantra 1]. Just like these children, father, mother, whatever gives, "My dear child, you eat it." Similarly, if we think in that philosophy, our process, this Deity worship, the father or the supreme maintainer gives us prasādam, we take it. Actually fruits, flowers or grains, it is given by Kṛṣṇa. We cannot produce it. So how nice system it is, that "Kṛṣṇa, it is Yours. You have given us. So first of all You eat." This is love. Kṛṣṇa is not hungry. Kṛṣṇa can have sumptuous food. He is the maintainer of everyone. So this is how good feeling, very reasonable. Any man with some sense, he'll take it very seriously, "Yes, everything given by God, Kṛṣṇa. So let us offer it first of all to Kṛṣṇa." And there is no fear that Kṛṣṇa will eat everything and then we shall have nothing to eat. It is not like that. Kṛṣṇa's eating is a different way. Aṅgāni yasya sakalendriya-vṛtti-manti. We sing this song every day:
aṅgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya sad-ujjvala vigrahasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.32]
Kṛṣṇa can eat any way. Just like we can eat only putting the foodstuff through the mouth. No. Kṛṣṇa can eat even by seeing. Sa aikṣata. In the Vedic version it is said simply Kṛṣṇa put His glance over material nature, and she produced so many children. Sa aikṣata 'sṛjata [Aitareya Upaniṣad 3.11]. That is God. He can do everything by every limb of the body. We can simply see with eyes, but Kṛṣṇa, by seeing He can make pregnant. This is Kṛṣṇa. This is called aṅgāni yasya sakalendriya-vṛtti-manti. That is called all-powerful. Just like Brahmā. Brahmā was born from the lotus flower grown from the navel of Mahā-Viṣṇu, Garbhodakaśayī Viṣṇu, and mother Lakṣmī is engaged in giving massage to Garbhodakaśayī Viṣṇu. You have seen the picture. But Kṛṣṇa, without taking help of goddess of fortune, He begot Brahmā. This is aṅgāni yasya sakalendriya-vṛtti-manti [Bs. 5.32]. We beget a child through the help of the wife, but Mahā-Viṣṇu, or Garbhodakaśayī Viṣṇu, although the wife is there, He did not take any help from the wife, but He begot.
So we should always remember that Kṛṣṇa is all-powerful, He is the supreme father and He is the supreme proprietor. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. The best life is to remain under the protection of Kṛṣṇa. Avaśya rakhibe kṛṣṇa viśvāsa pālan, rakiṣyate iti viśvāsa pālanam. This is called surrender, that "Kṛṣṇa will give me protection." And Kṛṣṇa also promises, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati [Bg. 9.31]. Kṛṣṇa is giving protection to everyone without even being devotee. And one who becomes a devotee, how much care is taken by Kṛṣṇa, just imagine.
samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye tu bhajanti māṁ bhaktyā
teṣu te mayi
[Bg. 9.29]
Every..., Kṛṣṇa, God, is kind to everyone, merciful. But one who has engaged himself in the service of Kṛṣṇa, He takes special care for him. So we should not miss this opportunity of life and deviate from devotional service and make our life cumberous, again fall into the same material existence, ahaṁ mameti [SB 5.5.8], "This is mine; this is..." No. Everything is Kṛṣṇa's. I am Kṛṣṇa's, everyone is Kṛṣṇa's, everything belongs to Kṛṣṇa. Let us behave in that way, then our life is successful.
Thank you very much.
Devotees: Jaya. [end]
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