“When
Arjuna was seemingly polluted by ignorance upon observing the soldiers and
commanders before him on the battlefield, the Lord eradicated his ignorance by
delivering transcendental knowledge. May His lotus feet always remain the object
of my attraction.” (SB 1.9.36)
Table of Contents
Dhåtaräñöra said: O Saïjaya,
after my sons and the sons of Päëòu assembled in the place of pilgrimage at
Kurukñetra, desiring to fight, what did they do?
SB 8.17.8
The Lord is the source of the Ganges water,
and therefore He is addressed here as tértha-päda, indicating that all the holy
places are at His lotus feet, or that whatever He touches with His foot becomes
a holy place. Bhagavad-gétä, for example, begins with the words dharma-kñetre
kuru-kñetre [Bg. 1.1]. Because the Lord was present on the Battlefield of
Kurukñetra, it became a dharma-kñetra, a place of pilgrimage. Therefore the
Päëòavas, who were extremely religious, were assured of victory. Any place
where the Supreme Personality of Godhead displays His pastimes, such as
Våndävana or Dvärakä, becomes a holy place.
Arjuna said: O infallible one, please draw my
chariot between the two armies so that I may see those present here, who desire
to fight, and with whom I must contend in this great trial of arms.
SB 1.9.35
In the Bhagavad-gétä (1.21-25) Arjuna
ordered the infallible Lord Çré Kåñëa to place his chariot between the
phalanxes of the soldiers. He asked Him to stay there until he had finished
observing the enemies he had to face in the battle. When the Lord was so asked,
He at once did so, just like an order carrier. And the Lord pointed out all the
important men on the opposite side, saying, "Here is Bhéñma, here is Droëa,"
and so on. The Lord, being the supreme living being, is never the order
supplier or order carrier of anyone, whoever he may be. But out of His
causeless mercy and affection for His pure devotees, sometimes He carries out
the order of the devotee like an awaiting servant. By executing the order of a
devotee, the Lord becomes pleased, as a father is pleased to carry out the
order of his small child. This is possible only out of pure transcendental love
between the Lord and His devotees, and Bhéñmadeva was quite aware of this fact.
He therefore addressed the Lord as the friend of Arjuna.
SB 7.7.54
The devotees are referred to as
acyuta-gotra, or the dynasty of the Supreme Personality of Godhead. The Lord is
called Acyuta, as indicated in Bhagavad-gétä (senayor ubhayor madhye rathaà
sthäpaya me 'cyuta [Bg. 1.21]). The Lord is infallible in the material world
because He is the supreme spiritual person. Similarly, the jévas, who are part
and parcel of the Lord, can also become infallible. Although Prahläda's mother
was in the conditional state and was the wife of a demon, even Yakñas,
Räkñasas, women, çüdras and even birds and other lower living entities can be
elevated to the acyuta-gotra, the family of the Supreme Personality of Godhead.
That is the highest perfection. As Kåñëa never falls, when we revive our
spiritual consciousness, Kåñëa consciousness, we never fall again to material
existence. One should understand the position of the supreme Acyuta, Kåñëa, who
says in Bhagavad-gétä (4.9):
"One who knows the transcendental
nature of My appearance and activities does not, upon leaving the body, take
his birth again in this material world, but attains My eternal abode, O
Arjuna." One should understand Acyuta, the supreme infallible, and how we
are related with Him, and one should take to the service of the Lord. This is
the perfection of life. Çréla Madhväcärya says, acyutatäà cyuti-varjanam. The
word acyutatäm refers to one who never falls to this material world but always
remains in the Vaikuëöha world, fully engaged in the service of the Lord.
SB 10.9.19
This pastime of Kåñëa's is very difficult to
understand, but devotees can understand it. It is therefore said, darçayaàs
tad-vidäà loka ätmano bhakta-vaçyatäm (SB 10.11.9): the Lord displays the
transcendental attribute of coming under the control of His devotees. As stated
in the Brahma-saàhitä (5.35):
eko 'py asau racayituà
jagad-aëòa-koöià
yac-chaktir asti
jagad-aëòa-cayä yad-antaù
aëòäntara-stha-paramäëu-cayäntara-sthaà
govindam ädi-puruñaà tam ahaà
bhajämi
By His one plenary portion as Paramätmä, the
Lord controls innumerable universes, with all their demigods; yet He agrees to
be controlled by a devotee. In the Upaniñads it is said that the Supreme
Personality of Godhead can run with more speed than the mind, but here we see
that although Kåñëa wanted to avoid being arrested by His mother, He was
finally defeated, and mother Yaçodä captured Him.
Lakñmé-sahasra-çata-sambhrama-sevyamänam: [Bs. 5.29] Kåñëa is served by hundreds
and thousands of goddesses of fortune. Nonetheless, He steals butter like one
who is poverty-stricken. Yamaräja, the controller of all living entities, fears
the order of Kåñëa, yet Kåñëa is afraid of His mother's stick. These
contradictions cannot be understood by one who is not a devotee, but a devotee
can understand how powerful is unalloyed devotional service to Kåñëa; it is so
powerful that Kåñëa can be controlled by an unalloyed devotee. This
bhåtya-vaçyatä does not mean that He is under the control of the servant;
rather, He is under the control of the servant's pure love. In Bhagavad-gétä
(1.21) it is said that Kåñëa became the chariot driver of Arjuna. Arjuna
ordered Him, senayor ubhayor madhye rathaà sthäpaya me 'cyuta: "My dear
Kåñëa, You have agreed to be my charioteer and to execute my orders. Place my
chariot between the two armies of soldiers." Kåñëa immediately executed
this order, and therefore one may argue that Kåñëa also is not independent. But
this is one's ajïäna, ignorance. Kåñëa is always fully independent; when He
becomes subordinate to His devotees, this is a display of änanda-cinmaya-rasa,
the humor of transcendental qualities that increases His transcendental
pleasure. Everyone worships Kåñëa as the Supreme Personality of Godhead, and
therefore He sometimes desires to be controlled by someone else. Such a
controller can be no one else but a pure devotee.
When irreligion is prominent in the family, O
Kåñëa, the women of the family become polluted, and from the degradation of
womanhood, O descendant of Våñëi, comes unwanted progeny.
SB 3.14.39
Contemptuous sons are born of the condemned
womb of their mother. In Bhagavad-gétä (1.40) it is said, "When there is
deliberate negligence of the regulative principles of religious life, the women
as a class become polluted, and as a result there are unwanted children."
This is especially true for boys; if the mother is not good, there cannot be
good sons. The learned Kaçyapa could foresee the character of the sons who
would be born of the condemned womb of Diti. The womb was condemned because of
the mother's being too sexually inclined and thus transgressing all the laws
and injunctions of the scriptures. In a society where such women are
predominant, one should not expect good children.
SB 7.11.25
It is very important for peaceful
householder life that a woman follow the vow of her husband. Any disagreement
with the husband's vow will disrupt family life. In this regard, Cäëakya
Paëòita gives a very valuable instruction: dampatyoù kalaho nästi tatra çréù
svayam ägatäù. When there are no fights between husband and wife, the goddess
of fortune automatically comes to the home. A woman's education should be
conducted along the lines indicated in this verse. The basic principle for a
chaste woman is to be always favorably disposed toward her husband. In
Bhagavad-gétä (1.40) it is said, stréñu duñöäsu värñëeya jäyate varëa-saìkaraù:
if the women are polluted, there will be varëa-saìkara population. In modern
terms, the varëa-saìkara are the hippies, who do not follow any regulative
injunctions. Another explanation is that when the population is varëa-saìkara,
no one can know who is on what platform. The varëäçrama system scientifically
divides society into four varëas and four äçramas, but in varëa-saìkara society
there are no such distinctions, and no one can know who is who. In such a
society, no one can distinguish between a brähmaëa, a kñatriya, a vaiçya and a
çüdra. For peace and happiness in the material world, the varëäçrama institution
must be introduced. The symptoms of one's activities must be defined, and one
must be educated accordingly. Then spiritual advancement will automatically be
possible.
O Kåñëa, maintainer of the people, I have
heard by disciplic succession that those whose family traditions are destroyed
dwell always in hell.
SB 3.30.28
Materialistic life is based on sex life. The
existence of all the materialistic people, who are undergoing severe
tribulation in the struggle for existence, is based on sex. Therefore, in the
Vedic civilization sex life is allowed only in a restricted way; it is for the
married couple and only for begetting children. But when sex life is indulged
in for sense gratification illegally and illicitly, both the man and the woman
await severe punishment in this world or after death. In this world also they
are punished by virulent diseases like syphilis and gonorrhea, and in the next
life, as we see in this passage of Çrémad-Bhägavatam, they are put into
different kinds of hellish conditions to suffer. In Bhagavad-gétä, First
Chapter, illicit sex life is also very much condemned, and it is said that one
who produces children by illicit sex life is sent to hell. It is confirmed here
in the Bhägavatam that such offenders are put into hellish conditions of life
in Tämisra, Andha-tämisra and Raurava.
The Supreme Personality of Godhead said: My
dear Arjuna, how have these impurities come upon you? They are not at all
befitting a man who knows the value of life. They lead not to higher planets
but to infamy.
SB 4.30.39-40
This verse presents a perfect picture of
Vedic civilization. People training to become devotees should be respectful not
only to the Supreme Personality of Godhead but also to those who are elderly in
knowledge, who are Äryans and actual devotees of the Lord. An Äryan is one who
does not boast, but is an actual devotee of the Lord. Äryan means
"advanced." Formerly, those who claimed to be Äryans had to be
devotees of the Lord. For instance, in Bhagavad-gétä (2.2) Kåñëa chastised
Arjuna by saying that he was speaking like a non-Äryan:
"The Supreme Person [Bhagavän] said: My
dear Arjuna, how have these impurities come upon you? They are not at all
befitting a man who knows the progressive values of life. They do not lead to
higher planets, but to infamy." Arjuna, the kñatriya, was refusing to
fight despite being directly ordered by the Supreme Lord. He was thus chastised
by the Lord as belonging to a non-Äryan family. Anyone who is advanced in the
devotional service of the Lord certainly knows his duty. It does not matter
whether his duty is violent or nonviolent. If it is sanctioned and ordered by
the Supreme Lord, it must be performed. An Äryan performs his duty. It is not
that the Äryans are unnecessarily inimical to living entities. The Äryans never
maintain slaughterhouses, and they are never enemies of poor animals. The
Pracetäs underwent severe austerities for many, many years, even within the
water. Accepting austerities and penances is the avowed business of those
interested in advanced civilization.
Now I am confused about my duty and have lost
all composure because of miserly weakness. In this condition I am asking You to
tell me for certain what is best for me. Now I am Your disciple, and a soul
surrendered unto You. Please instruct me.
SB 6.9.49
There are two classes of men—namely the
kåpaëa and the brähmaëa. A brähmaëa is one who knows Brahman, the Absolute Truth,
and who thus knows his real interest. A kåpaëa, however, is one who has a
material, bodily concept of life. Not knowing how to utilize his human or
demigod life, a kåpaëa is attracted by things created by the material modes of
nature. The kåpaëas, who always desire material benefits, are foolish, whereas
brähmaëas, who always desire spiritual benefits, are intelligent. If a kåpaëa,
not knowing his self-interest, foolishly asks for something material, one who
awards it to him is also foolish. Kåñëa, however, is not a foolish person; He
is supremely intelligent. If someone comes to Kåñëa asking for material
benefits, Kåñëa does not award him the material things he desires. Instead, the
Lord gives him intelligence so that he will forget his material desires and
become attached to the Lord's lotus feet. In such cases, although the kåpaëa
offers prayers to Lord Kåñëa for material things, the Lord takes away whatever
material possessions the kåpaëa has and gives him the sense to become a
devotee. As stated by the Lord in the Caitanya-caritämåta (Madhya 22.39):
"Since I am very intelligent, why
should I give this fool material prosperity? Instead I shall induce him to take
the nectar of the shelter of My lotus feet and make him forget illusory
material enjoyment." If one sincerely prays to God for material
possessions in exchange for devotional service, the Lord, who is not foolish
like such an unintelligent devotee, shows him special favor by taking away
whatever material possessions he has and gradually giving him the intelligence
to be satisfied only by rendering service to His lotus feet. Çréla Viçvanätha
Cakravarté Öhäkura comments in this regard that if a foolish child requests his
mother to give him poison, the mother, being intelligent, will certainly not give
him poison, even though he requests it. A materialist does not know that to
accept material possessions means to accept poison, or the repetition of birth
and death. An intelligent person, a brähmaëa, aspires for liberation from
material bondage. That is the real self-interest of a human being.
The Supreme Personality of Godhead said: While
speaking learned words, you are mourning for what is not worthy of grief. Those
who are wise lament neither for the living nor for the dead.
SB 5.11.1
Kåñëa similarly chastised Arjuna. Açocyän
anvaçocas tvaà prajïä-vädäàç ca bhäñase: "While speaking learned words,
you are lamenting for what is not worthy of grief." (Bg. 2.11) Similarly,
among people in general, 99.9 percent try to talk like experienced advisers, but
they are actually devoid of spiritual knowledge and are therefore like
inexperienced children speaking nonsensically. Consequently their words cannot
be given any importance. One has to learn from Kåñëa or His devotee. If one
speaks on the basis of this experience-that is, on the basis of spiritual
knowledge—one's words are valuable. At the present moment, the entire world is
full of foolish people. Bhagavad-gétä describes these people as müòhas. They
are trying to rule human society, but because they are devoid of spiritual
knowledge, the entire world is in a chaotic condition. To be released from
these miserable conditions, one has to become Kåñëa conscious and take lessons
from an exalted personality like Jaòa Bharata, Lord Kåñëa and Kapiladeva. That is
the only way to solve the problems of material life.
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.
SB 2.9.34
Misconceiving one thing for another thing is
called illusion. For example, accepting a rope as a snake is illusion, but the
rope is not false. The rope, as it exists in the front of the illusioned
person, is not at all false, but the acceptance is illusory. Therefore the
wrong conception of accepting this material manifestation as being divorced
from the energy of the Lord is illusion, but it is not false. And this illusory
conception is called the reflection of the reality in the darkness of
ignorance. Anything that appears as apparently not being "produced out of
My energy" is called mäyä. The conception that the living entity is
formless or that the Supreme Lord is formless is also illusion. In the
Bhagavad-gétä (2.12) it was said by the Lord in the midst of the battlefield
that the warriors standing in front of Arjuna, Arjuna himself, and even the
Lord had all existed before, they were existing on the Battlefield of
Kurukñetra, and they would all continue to be individual personalities in the
future also, even after the annihilation of the present body and even after
being liberated from the bondage of material existence. In all circumstances,
the Lord and the living entities are individual personalities, and the personal
features of both the Lord and living beings are never abolished; only the
influence of the illusory energy, the reflection of light in the darkness, can,
by the mercy of the Lord, be removed. In the material world, the light of the
sun is also not independent, nor is that of the moon. The real source of light
is the brahmajyoti, which diffuses light from the transcendental body of the
Lord, and the same light is reflected in varieties of light: the light of the
sun, the light of the moon, the light of fire, or the light of electricity. So
the identity of the self as being unconnected with the Supreme Self, the Lord,
is also illusion, and the false claim "I am the Supreme" is the last
illusory snare of the same mäyä, or the external energy of the Lord.
SB 6.4.47
The Personality of Godhead appeared in
Våndävana as the son of mother Yaçodä, who bound the Lord with rope just as an
ordinary mother binds a material child. There are actually no divisions of
external and internal for the form of the Supreme Personality of Godhead
(sac-cid-änanda-vigraha [Bs. 5.1]), but when He appears in His own form the
unintelligent think Him an ordinary person. Avajänanti mäà müòhä mänuñéà tanum
äçritam: [Bg. 9.11] although He comes in His own body, which never changes,
müòhas, the unintelligent, think that the impersonal Brahman has assumed a
material body to come in the form of a person. Ordinary living beings assume
material bodies, but the Supreme Personality of Godhead does not. Since the
Supreme Personality of Godhead is the supreme consciousness, it is stated
herein that saàjïäna-mätram, the original consciousness, Kåñëa consciousness,
was unmanifested before the creation, although the consciousness of the Supreme
Personality of Godhead is the origin of everything. The Lord says in
Bhagavad-gétä (2.12), "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."
Thus the Lord's person is the Absolute Truth in the past, present and future.
SB 8.1.3
In Bhagavad-gétä the Supreme Personality of
Godhead said that both He and the other living entities present on the
battlefield had existed in the past, they existed at present, and they would
continue to exist in the future. Past, present and future always exist, both
for the Supreme Personality of Godhead and for ordinary living entities. Nityo
nityänäà cetanaç cetanänäm (Kaöha Upaniñad 2.2.13). Both the Lord and the
living entities are eternal and sentient, but the difference is that the Lord
is unlimited whereas the living entities are limited. The Supreme Personality
of Godhead is the creator of everything, and although the living entities are
not created but exist with the Lord eternally, their bodies are created,
whereas the Supreme Lord's body is never created. There is no difference
between the Supreme Lord and His body, but the conditioned soul, although eternal,
is different from his body.
SB 10.1.43
Kåñëa Himself explains the forms of the
living entities in the Second Chapter of Bhagavad-gétä, where He clearly says
to Arjuna that He, Arjuna and all other living entities, who were previously in
their original forms, are separate individual identities. They were individuals
in the past, they are now situated in individuality, and in the future they
will all continue to maintain their individual forms. The only difference is
that the conditioned living entity appears in various material forms, whereas
Kåñëa appears in His original, spiritual form. Unfortunately, those who are not
advanced in spiritual knowledge think that Kåñëa is like one of them and that
His form is like their material forms. Avajänanti mäà müòhä mänuñéà tanum
äçritam (Bg. 9.11). Kåñëa is never puffed up by material knowledge and is
therefore called acyuta, whereas the living entities fall down and are agitated
by material nature. This is the difference between the Supreme Lord and the
living entities.
As the embodied soul continuously passes, in
this body, from boyhood to youth to old age, the soul similarly passes into
another body at death. A sober person is not bewildered by such a change.
SB 6.14.17
A king is not alone. He first has his spiritual
master, the supreme guide. Then come his ministers, his kingdom, his
fortifications, his treasury, his system of law and order, and his friends or
allies. If these seven are properly maintained, the king is happy. Similarly,
as explained in Bhagavad-gétä (dehino 'smin yathä dehe [Bg. 2.13]), the living
entity, the soul, is within the material covering of the mahat-tattva, ego and
païca-tanmäträ, the five objects of sense gratification. When these seven are
in proper order, the living entity is in a mood of pleasure. Generally when the
associates of the king are quiet and obedient, the king can be happy. Therefore
the great sage Aìgirä Åñi inquired about the King's personal health and the
good fortune of his seven associates. When we inquire from a friend whether
everything is well, we are concerned not only with his personal self but also
with his family, his source of income, and his assistants or servants. All of
them must be well, and then a person can be happy.
SB 6.15.3
The misunderstanding of the conditioned soul
is the bodily conception of life. The body is material, but within the body is
the soul. This is spiritual understanding. Unfortunately, one who is in
ignorance, under the spell of material illusion, accepts the body to be the
self. He cannot understand that the body is matter. Like small particles of
sand, bodies come together and are separated by the force of time, and people
falsely lament for unification and separation. Unless one knows this, there is
no question of happiness. Therefore in Bhagavad-gétä (2.13) this is the first
instruction given by the Lord:
"As the embodied soul continually
passes, in this body, from boyhood to youth to old age, the soul similarly
passes into another body at death. The self-realized soul is not bewildered by
such a change." We are not the body; we are spiritual beings trapped in
the body. Our real interest lies in understanding this simple fact. Then we can
make further spiritual progress. Otherwise, if we remain in the bodily
conception of life, our miserable material existence will continue forever.
Political adjustments, social welfare work, medical assistance and the other
programs we have manufactured for peace and happiness will never endure. We
shall have to undergo the sufferings of material life one after another.
Therefore material life is said to be duùkhälayam açäçvatam [Bg. 8.15]; it is a
reservoir of miserable conditions.
SB 6.16.7
Aside from the fact that the soul
transmigrates from one body to another, even in this life the relationships
between living entities are impermanent, as exemplified in this verse. The son
of Citraketu was named Harñaçoka, or "jubilation and lamentation."
The living entity is certainly eternal, but because he is covered by a
temporary dress, the body, his eternity is not observed. Dehino 'smin yathä
dehe kaumäraà yauvanaà jarä: [Bg. 2.13] "The embodied soul continually
passes, in this body, from boyhood to youth to old age." Thus the bodily
dress is impermanent. The living entity, however, is permanent. As an animal is
transferred from one owner to another, the living entity who was the son of
Citraketu lived as his son for some time, but as soon as he was transferred to
another body, the affectionate relationship was broken. As stated in the
example given in the previous verse, when one has a commodity in his hands he
considers it his, but as soon as it is transferred it becomes someone else's
commodity. Then one no longer has a relationship with it; he has no affection
for it, nor does he lament for it.
SB 7.7.23
As previously stated, svarëaà yathä grävasu
hema-käraù kñetreñu yogais tad-abhijïa äpnuyät. An expert in the study of soil
can find out where gold is and then dig there. He can then analyze the stone
and test the gold with nitric acid. Similarly, one must analyze the whole body
to find within the body the spirit soul. In studying one's own body, one must
ask himself whether his head is his soul, his fingers are his soul, his hand is
his soul, and so on. In this way, one must gradually reject all the material
elements and the combinations of material elements in the body. Then, if one is
expert and follows the äcärya, he can understand that he is the spiritual soul
living within the body. The greatest äcärya, Kåñëa, begins His teachings in
Bhagavad-gétä by saying:
"As the embodied soul continually
passes, in this body, from boyhood to youth to old age, the soul similarly
passes into another body at death. The self-realized soul is not bewildered by
such a change." (Bg. 2.13) The spirit soul possesses the body and is
within the body. This is the real analysis. The soul never mixes with the
bodily elements. Although the soul is within the body, it is separate and
always pure. One must analyze and understand his self. This is
self-realization. Neti neti is the analytical process of rejecting matter. By
expertly conducting such an analysis, one can understand where the soul is. One
who is not expert, however, cannot distinguish gold from earth, nor the soul
from the body.
SB 10.2.6
The affairs of the Supersoul pertain to
Kñérodakaçäyé Viñëu, but Kåñëa took compassion on Devaké, His devotee, because
He understood her fear of Kaàsa's persecution. A pure devotee is always fearful
of material existence. No one knows what will happen next, for one may have to
change his body at any moment (tathä dehäntara-präptiù [Bg. 2.13]). Knowing
this fact, a pure devotee acts in such a way that he will not have his life
spoiled by being obliged to accept another body and undergo the tribulations of
material existence. This is bhayam, or fear. Bhayaà dvitéyäbhiniveçataù syät
(SB 11.2.37). This fear is due to material existence. Properly speaking,
everyone should always be alert and fearful of material existence, but although
everyone is prone to be affected by the ignorance of material existence, the
Supreme Personality of Godhead, Kåñëa, is always alert to the protection of His
devotees. Kåñëa is so kind and affectionate toward His devotees that He helps
them by giving them the intelligence by which to exist in this material world
without forgetting Him even for a moment. The Lord says:
"Out of compassion for them, I,
dwelling in their hearts, destroy with the shining lamp of knowledge the
darkness born of ignorance." (Bg. 10.11)
O son of Kunté, the nonpermanent appearance of
happiness and distress, and their disappearance in due course, are like the
appearance and disappearance of winter and summer seasons. They arise from
sense perception, O scion of Bharata, and one must learn to tolerate them
without being disturbed.
SB 3.4.23
Vidura was informed that the result of the
Battle of Kurukñetra was the annihilation of his friends and relatives as well
as the destruction of the Yadu dynasty and also the passing away of the Lord.
All these hurled him into bereavement for the time being, but because he was
highly advanced in transcendental knowledge, he was quite competent to pacify
himself by enlightenment. As it is stated in Bhagavad-gétä due to our long
association with bodily relationships, bereavement on account of the
annihilation of friends and relatives is not at all astonishing, but one has to
learn the art of subduing such bereavement with higher, transcendental
knowledge. The talks between Uddhava and Vidura on the topic of Kåñëa began at
sunset, and Vidura was now further advanced in knowledge due to his association
with Uddhava.
SB 4.29.35
As stated in the Vedas, the living entity is
always separate from two kinds of material bodies—the subtle and the gross. All
our sufferings are due to these material bodies. This is explained in
Bhagavad-gétä (2.14):
"O son of Kunté, the nonpermanent
appearance of happiness and distress, and their disappearance in due course,
are like the appearance and disappearance of winter and summer seasons. They
arise from sense perception, O scion of Bharata, and one must learn to tolerate
them without being disturbed." Lord Kåñëa thus informed Arjuna that all
the distresses brought about by the body come and go. One has to learn how to
tolerate them. Material existence is the cause of all our sufferings, for we do
not suffer once we are out of the material condition. The Vedas therefore
enjoin that one should factually understand that he is not material but is
actually Brahman (ahaà brahmäsmi). This understanding cannot be fully realized
unless one is engaged in Brahman activities, namely devotional service. To get
free from the material conditions, one has to take to Kåñëa consciousness. That
is the only remedy.
SB 6.1.13-14
In material life there are many disturbances
(adhyätmika, adhidaivika and adhibhautika). One who has learned to tolerate
these disturbances under all circumstances is called dhéra.
SB 6.16.18-19
The word mäträ is explained in the Mediné
dictionary as follows: mäträ karëa-vibhüñäyäà vitte mäne paricchade. The word
mäträ, in its different imports, is used to indicate the decoration of the ear,
possession, respect, and the possession of a covering. As stated in
Bhagavad-gétä (2.14):
"O son of Kunté, the nonpermanent
appearance of happiness and distress, and their disappearance in due course,
are like the appearance and disappearance of winter and summer seasons. They
arise from sense perception, O scion of Bharata, and one must learn to tolerate
them without being disturbed." In the conditioned state of life, the body
is used as our dress, and as one needs different dresses during the summer and
winter, we conditioned souls are changing bodies according to our desires.
However, because the body of the Supreme Lord is full of knowledge, it needs no
covering. The idea that Kåñëa's body is like ours—in other words, that His body
and soul are different—is a misunderstanding. There are no such differences for
Kåñëa, because His body is full of knowledge. Here we receive material bodies
because of a lack of knowledge, but because Kåñëa, Väsudeva, is full of
knowledge, there is no difference between His body and His soul. Kåñëa
remembers what He said forty million years ago to the sun-god, but an ordinary
being cannot remember what he said the day before yesterday. This is the
difference between Kåñëa's body and our body. Therefore the Lord is addressed
as vijïäna-mäträya paramänanda-mürtaye.
SB 8.11.8
In this material world, everything happens
under the influence of time. Consequently, for a learned person who sees how
things are taking place, there is no question of being sorry or happy because
of the waves of material nature. After all, since we are being carried away by
these waves, what is the meaning of being jubilant or morose? One who is fully
conversant with the laws of nature is never jubilant or morose because of
nature's activities. In Bhagavad-gétä (2.14), Kåñëa advises that one be
tolerant: täàs titikñasva bhärata. Following this advice of Kåñëa's, one should
not be morose or unhappy because of circumstantial changes. This is the symptom
of a devotee. A devotee carries out his duty in Kåñëa consciousness and is
never unhappy in awkward circumstances. He has full faith that in such
circumstances, Kåñëa protects His devotee. Therefore a devotee never deviates
from his prescribed duty of devotional service. The material qualities of
jubilation and moroseness are present even in the demigods, who are very highly
situated in the upper planetary system. Therefore, when one is undisturbed by
the so-called favorable and unfavorable circumstances of this material world,
he should be understood to be brahma-bhüta [SB 4.30.20], or self-realized. As
stated in Bhagavad-gétä (18.54), brahma-bhütaù prasannätmä na çocati na
käìkñati: "One who is transcendentally situated at once realizes the
Supreme Brahman and becomes fully joyful." When one is undisturbed by
material circumstances, he should be understood to be on the transcendental
stage, above the reactions of the three modes of material nature.
SB 9.13.27
In the world of duality—that is to say, in
the material world—so-called goodness and badness are both the same. Therefore,
in this world, to distinguish between good and bad, happiness and distress, is
meaningless because they are both mental concoctions (manodharma). Because
everything here is miserable and troublesome, to create an artificial situation
and pretend it to be full of happiness is simply illusion. The liberated
person, being above the influence of the three modes of material nature, is
unaffected by such dualities in all circumstances. He remains Kåñëa conscious
by tolerating so-called happiness and distress. This is also confirmed in
Bhagavad-gétä (2.14):
"O son of Kunté, the nonpermanent
appearance of happiness and distress, and their disappearance in due course,
are like the appearance and disappearance of winter and summer seasons. They
arise from sense perception, O scion of Bharata, and one must learn to tolerate
them without being disturbed." Those who are liberated, being on the
transcendental platform of rendering service to the Lord, do not care about
so-called happiness and distress. They know that these are like changing
seasons, which are perceivable by contact with the material body. Happiness and
distress come and go. Therefore a paëòita, a learned man, is not concerned with
them. As it is said, gatäsün agatäsüàç ca nänuçocanti paëòitäù [Bg. 2.11]. The
body is dead from the very beginning because it is a lump of matter. It has no
feelings of happiness and distress. Because the soul within the body is in the
bodily concept of life, he suffers happiness and distress, but these come and
go.
O best among men [Arjuna], the person who is
not disturbed by happiness and distress and is steady in both is certainly
eligible for liberation.
SB 5.8.7
The laws of nature work in subtle ways
unknown to us. Mahäräja Bharata was a great king very advanced in devotional
service. He had almost reached the point of loving service to the Supreme Lord,
but even from that platform he could fall down onto the material platform. In
Bhagavad-gétä we are therefore warned:
"O best among men [Arjuna], the person
who is not disturbed by happiness and distress and is steady in both is
certainly eligible for liberation." (Bg. 2.15)
Spiritual salvation and liberation from
material bondage must be worked out with great caution, otherwise a little
discrepancy will cause one to fall down again into material existence. By
studying the activities of Mahäräja Bharata, we can learn the art of becoming
completely freed from all material attachment. As it will be revealed in later
verses, Bharata Mahäräja had to accept the body of a deer due to being overly
compassionate for this infant deer. We should be compassionate by raising one
from the material platform to the spiritual platform; otherwise at any moment
our spiritual advancement may be spoiled, and we may fall down onto the
material platform. Mahäräja Bharata's compassion for the deer was the beginning
of his falldown into the material world.
SB 5.9.11
The platform of paramahaàsa is described in
Bhagavad-gétä (2.15): sama-duùkha-sukhaà dhéraà so 'måtatväya kalpate. When one
is callous to all duality, the happiness and distress of this material world,
one is fit for amåtatva, eternal life. Bharata Mahäräja was determined to
finish his business in this material world, and he did not at all care for the
world of duality. He was complete in Kåñëa consciousness and was oblivious to
good and evil, happiness and distress. As stated in Caitanya-caritämåta (Cc.
Antya 4.176):
'dvaite' bhadräbhadra-jïäna,
saba-'manodharma'
'ei bhäla, ei manda',—saba
'bhrama'
"In the material world, conceptions of
good and bad are all mental speculations. Therefore, saying, 'This is good and
this is bad,' is all a mistake." One has to understand that in the
material world of duality, to think that this is good or that this is bad is
simply a mental concoction. However, one should not imitate this consciousness;
one should actually be situated on the spiritual platform of neutrality.
That which pervades the entire body you should
know to be indestructible. No one is able to destroy that imperishable soul.
SB 1.12.11
In the Bhagavad-gétä both the living beings
and the Supreme Being are said to be all-pervading (yena sarvam idaà tatam),
yet there is a difference between these two kinds of all-pervasiveness. A
common living being or soul can be all-pervading within his own limited body,
but the supreme living being is all-pervading in all space and all time. A
common living being cannot extend its influence over another common living
being by its all-pervasiveness, but the Supreme Supersoul, the Personality of
Godhead, is unlimitedly able to exert His influence over all places and all
times and over all living beings.
The material body of the indestructible,
immeasurable and eternal living entity is sure to come to an end; therefore,
fight, O descendant of Bharata.
SB 7.14.13
Here also, the same point is stressed: one
should give up attachment for his wife—or, in other words, for sex life. If one
is intelligent, he can think of his wife's body as nothing but a lump of matter
that will ultimately be transformed into small insects, stool or ashes. In
different societies there are different ways of dealing with the human body at
the time of the funeral ceremony. In some societies the body is given to the
vultures to be eaten, and therefore the body ultimately turns to vulture stool.
Sometimes the body is merely abandoned, and in that case the body is consumed
by small insects. In some societies the body is immediately burned after death,
and thus it becomes ashes. In any case, if one intelligently considers the
constitution of the body and the soul beyond it, what is the value of the body?
Antavanta ime dehä nityasyoktäù çarériëaù: [Bg. 2.18] the body may perish at
any moment, but the soul is eternal. If one gives up attachment for the body
and increases his attachment for the spirit soul, his life is successful. It is
merely a matter of deliberation.
For the soul there is neither birth nor death
at any time. He has not come into being, does not come into being, and will not
come into being. He is unborn, eternal, ever-existing and primeval. He is not
slain when the body is slain.
SB 7.7.18
The soul is eternal, as stated in
Bhagavad-gétä (2.20):
"For the soul there is never birth nor
death. Nor, having once been, does he ever cease to be. He is unborn, eternal,
ever-existing, undying and primeval. He is not slain when the body is
slain." The spirit soul is eternal, being freed from waste and change,
which take place because of the material body. The example of a tree and its
fruits and flowers is very simple and clear. A tree stands for many, many
years, but with the seasonal changes its fruits and flowers undergo six
transformations. The foolish theory of modern chemists that life can be produced
by chemical interactions cannot be accepted as truth. The birth of a human
being's material body takes place due to a mixture of the ovum and semen, but the history of birth is that although the ovum
and semen mix together after sex, there is not always pregnancy. Unless the
soul enters the mixture, there is no possibility of pregnancy, but when the
soul takes shelter of the mixture the body takes birth, exists, grows,
transforms and dwindles, and ultimately it is vanquished. The fruits and
flowers of a tree seasonally come and go, but the tree continues to stand.
Similarly, the transmigrating soul accepts various bodies, which undergo six
transformations, but the soul remains permanently the same (ajo nityaù çäçvato
'yaà puräëo na hanyate hanyamäne çarére [Bg. 2.20]). The soul is eternal and
ever existing, but the bodies accepted by the soul are changing.
As a person puts on new garments, giving up
old ones, the soul similarly accepts new material bodies, giving up the old and
useless ones.
SB 9.1.33
In Bhagavad-gétä (2.22) it is said:
"As a person puts on new garments,
giving up old ones, the soul accepts new material bodies, giving up the old and
useless ones."
The body is just like a dress, and here this
is proved. Sudyumna and his associates were all male, which means that their
souls were covered by male dress, but now they became female, which means that
their dress was changed. The soul, however, remains the same. It is said that
by modern medical treatment a male can be transformed into a female, and a
female into a male. The body, however, has no connection with the soul. The
body can be changed, either in this life or the next. Therefore, one who has
knowledge of the soul and how the soul transmigrates from one body to another
does not pay attention to the body, which is nothing but a covering dress.
Paëòitäù sama-darçinaù [Bg. 5.18]. Such a person sees the soul, which is part
and parcel of the Supreme Lord. Therefore he is a sama-darçi, a learned person.
SB 10.4.19
In this world, we can see that pots, dolls
and other products of the earth appear, break and then disappear, mixing with
the earth. Similarly, the bodies of all conditioned living entities are
annihilated, but the living entities, like the earth itself, are unchanging and
never annihilated [na hanyate hanyamäne çarére [Bg. 2.20]].
One who has taken his birth is sure to die,
and after death one is sure to take birth again. Therefore, in the unavoidable
discharge of your duty, you should not lament.
SB 7.15.23
If one's son has died, one may certainly be
affected by lamentation and illusion and cry for the dead son, but one may
overcome lamentation and illusion by considering the verses of Bhagavad-gétä.
jätasya hi dhruvo måtyur
dhruvaà janma måtasya ca
As the soul transmigrates, one who has taken
birth must give up the present body, and then he must certainly accept another
body. This should be no cause for lamentation. Therefore Lord Kåñëa says,
dhéras tatra na muhyati: [Bg. 2.13] one who is dhéra, or sober, who is learned
in philosophy and established in knowledge, cannot be unhappy over the
transmigration of the soul.
All created beings are unmanifest in their
beginning, manifest in their interim state, and unmanifest again when
annihilated. So what need is there for lamentation?
SB 1.13.44
The actual fact is that every living being
is an individual part and parcel of the Supreme Being, and his constitutional
position is subordinate cooperative service. Either in his conditional material
existence or in his liberated position of full knowledge and eternity, the
living entity is eternally under the control of the Supreme Lord. But those who
are not conversant with factual knowledge put forward many speculative
propositions about the real position of the living entity. It is admitted,
however, by all schools of philosophy, that the living being is eternal and
that the covering body of the five material elements is perishable and
temporary. The eternal living entity transmigrates from one material body to
another by the law of karma, and material bodies are perishable by their
fundamental structures. Therefore there is nothing to be lamented in the case
of the soul's being transferred into another body, or the material body's
perishing at a certain stage. There are others also who believe in the merging
of the spirit soul in the Supreme Spirit when it is uncovered by the material
encagement, and there are others also who do not believe in the existence of
spirit or soul, but believe in tangible matter. In our daily experience we find
so many transformations of matter from one form to another, but we do not
lament such changing features. In either of the above cases, the force of
divine energy is uncheckable; no one has any hand in it, and thus there is no
cause of grief.
SB 7.2.37
Accepting that there are two classes of
philosophers, one believing in the existence of the soul and the other not
believing in its existence, there is no cause for lamentation in either case.
Nonbelievers in the existence of the soul are called atheists by followers of
Vedic wisdom. Yet even if for argument's sake we accept the atheistic theory,
there is still no cause for lamentation. Apart from the separate existence of
the soul, the material elements remain unmanifested before creation. From this
subtle state of unmanifestation comes manifestation, just as from ether, air is
generated; from air, fire is generated; from fire, water is generated; and from
water, earth becomes manifested. From the earth, many varieties of
manifestations take place. For example, a big skyscraper is manifested from the
earth. When it is dismantled, the manifestation becomes again unmanifested and
remains as atoms in the ultimate stage. The law of conservation of energy
remains, but in the course of time things are manifested and unmanifested—that
is the difference. Then what cause is there for lamentation, in either
manifestation or unmanifestation? Somehow or other, even in the unmanifested
stage, things are not lost. Both at the beginning and at the end, all elements
remain unmanifested, and this does not make any real material difference.
If we accept the Vedic conclusion as stated
in the Bhagavad-gétä (antavanta ime dehäù) that these material bodies are
perishable in due course of time (nityasyoktäù çarériëaù) but that the soul is
eternal, then we must remember always that the body is like a dress; therefore
why lament the changing of a dress? The material body has no factual existence
in relation to the eternal soul. It is something like a dream. In a dream we
may think of flying in the sky or sitting on a chariot as a king, but when we
wake up we can see that we are neither in the sky nor seated on the chariot.
The Vedic wisdom encourages self-realization on the basis of the nonexistence
of the material body. Therefore, in either case, whether one believes in the
existence of the soul or one does not believe in the existence of the soul,
there is no cause for lamentation for loss of the body.
O son of Kunté, either you will be killed on
the battlefield and attain the heavenly planets, or you will conquer and enjoy
the earthly kingdom. Therefore, get up with determination and fight.
SB 6.10.32
If by dying one can be elevated to the
higher planetary systems and be ever-famous after his death, who is so foolish
that he will refuse such a glorious death? Similar advice was also given by
Kåñëa to Arjuna. "My dear Arjuna," the Lord said, "do not desist
from fighting. If you gain victory in the fight, you will enjoy a kingdom, and
even if you die you will be elevated to the heavenly planets." Everyone
should be ready to die while performing glorious deeds. A glorious person is
not meant to meet death like cats and dogs.
In this endeavor there is no loss or
diminution, and a little advancement on this path can protect one from the most
dangerous type of fear.
SB 1.5.17
tyaktvä sva-dharmaà
caraëämbujaà harer
bhajann apakvo 'tha patet
tato yadi
yatra kva väbhadram abhüd
amuñya kià
ko värtha äpto 'bhajatäà
sva-dharmataù
SYNONYMS
tyaktvä—having
forsaken; sva-dharmam—one's own occupational engagement; caraëa-ambujam—the
lotus feet; hareù—of Hari (the Lord); bhajan—in the course of devotional
service; apakvaù—immature; atha—for the matter of; patet—falls
down; tataù—from that place; yadi—if; yatra—whereupon; kva—what
sort of; vä—or (used sarcastically); abhadram—unfavorable; abhüt—shall
happen; amuñya—of him; kim—nothing; kaù vä arthaù—what
interest; äptaù—obtained; abhajatäm—of the nondevotee; sva-dharmataù—being
engaged in occupational service.
TRANSLATION
One who has forsaken his material
occupations to engage in the devotional service of the Lord may sometimes fall
down while in an immature stage, yet there is no danger of his being
unsuccessful. On the other hand, a nondevotee, though fully engaged in
occupational duties, does not gain anything.
PURPORT
As far as the duties of mankind are
concerned, there are innumerable duties. Every man is duty-bound not only to
his parents, family members, society, country, humanity, other living beings,
the demigods, etc., but also to the great philosophers, poets, scientists, etc.
It is enjoined in the scriptures that one can relinquish all such duties and
surrender unto the service of the Lord. So if one does so and becomes
successful in the discharge of his devotional service unto the Lord, it is well
and good. But it so happens sometimes that one surrenders himself unto the
service of the Lord by some temporary sentiment, and in the long run, due to so
many other reasons, he falls down from the path of service by undesirable
association. There are so many instances of this in the histories. Bharata
Mahäräja was obliged to take his birth as a stag due to his intimate attachment
to a stag. He thought of this stag when he died. As such, in the next birth he
became a stag, although he did not forget the incident of his previous birth.
Similarly, Citraketu also fell down due to his offenses at the feet of Çiva.
But in spite of all this, the stress is given here to surrendering unto the
lotus feet of the Lord, even if there is a chance of falling down, because even
though one falls down from the prescribed duties of devotional service, he will
never forget the lotus feet of the Lord. Once engaged in the devotional service
of the Lord, one will continue the service in all circumstances. In the
Bhagavad-gétä it is said that even a small quantity of devotional service can
save one from the most dangerous position. There are many instances of such
examples in history. Ajämila is one of them. Ajämila in his early life was a
devotee, but in his youth he fell down. Still he was saved by the Lord at the
end.
SB 2.3.17
A living being is constitutionally a
spiritual spark of the complete whole, and his happiness can be perfectly
perceived in spiritual activities. The Lord is the complete spirit whole, and
His name, form, quality, pastimes, entourage and personality are all identical
with Him. Once a person comes into contact with any one of the above-mentioned
energies of the Lord through the proper channel of devotional service, the door
to perfection is immediately opened. In the Bhagavad-gétä (2.40) the Lord has
explained such contact in the following words: "Endeavors in devotional
service are never baffled. Nor is there failure. A slight beginning of such
activities is sufficient even to deliver a person from the great ocean of
material fears." As a highly potent drug injected intravenously acts at
once on the whole body, the transcendental topics of the Lord injected through
the ear of the pure devotee of the Lord can act very efficiently. Aural
realization of the transcendental messages implies total realization, just as
fructification of one part of a tree implies fructification of all other parts.
This realization for a moment in the association of pure devotees like Çukadeva
Gosvämé prepares one's complete life for eternity.
SB 6.1.63
By speaking this verse, Çukadeva Gosvämé
wants to impress upon the mind of the reader that Ajämila's exalted position as
a brähmaëa was vanquished by his association with the prostitute, so much so
that he forgot all his brahminical activities. Nevertheless, at the end of his
life, by chanting the four syllables of the name Näräyaëa, he was saved from
the gravest danger of falling down. Svalpam apy asya dharmasya träyate mahato
bhayät: even a little devotional service can save one from the greatest danger.
SB 7.6.1
The whole purpose of Vedic civilization and
of reading the Vedas is to attain the perfect stage of devotional service in
the human form of life. According to the Vedic system, therefore, from the very
beginning of life the brahmacarya system is introduced so that from one's very
childhood—from the age of five years—one can practice modifying one's human
activities so as to engage perfectly in devotional service. As confirmed in
Bhagavad-gétä (2.40), svalpam apy asya dharmasya träyate mahato bhayät:
"Even a little advancement on this path can protect one from the most
dangerous type of fear." Modern civilization, not referring to the
verdicts of Vedic literature, is so cruel to the members of human society that
instead of teaching children to become brahmacärés, it teaches mothers to kill
their children even in the womb, on the plea of curbing the increase of
population. And if by chance a child is saved, he is educated only for sense
gratification. Gradually, throughout the entire world, human society is losing
interest in the perfection of life. Indeed, men are living like cats and dogs,
spoiling the duration of their human lives by actually preparing to
transmigrate again to the degraded species among the 8,400,000 forms of life.
The Kåñëa consciousness movement is anxious to serve human society by teaching
people to perform devotional service, which can save a human being from being
degraded again to animal life.
SB 7.6.19
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-gétä
(14.4):
"It should be understood that all
species of life, O son of Kunté, are made possible by birth in this material
nature, and that I am the seed-giving father." The Supreme Lord, Näräyaëa,
is the seed-giving father of all living entities because the living entities
are parts and parcels of the Supreme Lord (mamaiväàço ...jéva-bhütaù [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 Näräyaëa and the living entities. Svalpam apy asya
dharmasya träyate mahato bhayät: if one performs even very slight devotional
service, Näräyaëa is always ready to save one from the greatest danger. The
definite example is Ajämila. Ajämila separated himself from the Supreme
Personality of Godhead by performing many sinful activities and was condemned
by Yamaräja to be very severely punished, but because at the time of death he
chanted the name of Näräyaëa, although he was calling not for the Supreme Lord
Näräyaëa but for his son named Näräyaëa, he was saved from the hands of
Yamaräja. Therefore, pleasing Näräyaëa 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
Näräyaëa, however, is not at all difficult; it is very easy.
SB 8.5.48
In Bhagavad-gétä (2.40), the Lord says
svalpam apy asya dharmasya träyate mahato bhayät: this dharma, devotional
service, is so important that even if performed to a very small, almost
negligible extent, it can give one the supreme result. There are many instances
in the history of the world in which even a slight service rendered to the Lord
has saved a living entity from the greatest danger. Ajämila, for example, was
saved by the Supreme Personality of Godhead from the greatest danger, that of
going to hell. He was saved simply because he chanted the name Näräyaëa at the
end of his life. When Ajämila chanted this holy name of the Lord, Näräyaëa, he
did not chant knowingly; actually he was calling his youngest son, whose name
was Näräyaëa. Nonetheless, Lord Näräyaëa took this chanting seriously, and thus
Ajämila achieved the result of ante näräyaëa-småtiù [SB 2.1.6], remembering
Näräyaëa at the end of life. If one somehow or other remembers the holy name of
Näräyaëa, Kåñëa or Räma at the end of life, he immediately achieves the
transcendental result of going back home, back to Godhead.
SB 8.23.2
When Vämanadeva appeared before Bali
Mahäräja, Bali Mahäräja immediately wanted to offer Him respectful obeisances,
but he was unable to do so because of the presence of Çukräcärya and other
demoniac associates. The Lord is so merciful, however, that although Bali
Mahäräja did not actually offer obeisances but only endeavored to do so within
his mind, the Supreme Personality of Godhead blessed him with more mercy than
even the demigods could ever expect. As confirmed in Bhagavad-gétä (2.40),
svalpam apy asya dharmasya träyate mahato bhayät: "Even a little
advancement on this path can protect one from the most dangerous type of
fear." The Supreme Personality of Godhead is known as bhäva-grähé
janärdana because He takes only the essence of a devotee's attitude. If a
devotee sincerely surrenders, the Lord, as the Supersoul in everyone's heart,
immediately understands this. Thus even though, externally, a devotee may not
render full service, if he is internally sincere and serious the Lord welcomes
his service nonetheless. Thus the Lord is known as bhäva-grähé janärdana
because He takes the essence of one's devotional mentality.
Those who are on this path are resolute in
purpose, and their aim is one. O beloved child of the Kurus, the intelligence
of those who are irresolute is many-branched.
SB 2.2.1
This forgetfulness of the living
being—beginning from Brahmä down to the lowest insignificant ant—is a tendency
which can be counteracted by meditation on the viräö-rüpa of the Lord. This
chance is available in the human form of life, and if a human being follows the
instruction of Çrémad-Bhägavatam and begins to meditate upon the viräö-rüpa,
then revival of his pure consciousness and counteraction of the tendency to
forget his eternal relationship with the Lord can follow simultaneously. And as
soon as this forgetfulness is removed, the vyavasäya-buddhi, as mentioned here
and in the Bhagavad-gétä (2.41), follows at once. This ascertained knowledge of
the living being leads to loving service to the Lord, which the living being
requires.
SB 3.5.51
The demigods are entrusted by the Lord to
create different species of living entities according to their past deeds. They
are herein asking the favor of the Lord for the intelligence and power to carry
out their task. Similarly, any conditioned soul may also engage in the service
of the Lord under the guidance of an expert spiritual master and thus gradually
become freed from the entanglement of material existence. The spiritual master
is the manifested representative of the Lord, and anyone who puts himself under
the guidance of a spiritual master and acts accordingly is said to be acting in
terms of buddhi-yoga, as explained in Bhagavad-gétä (2.41)
SB 3.6.7
Consciousness is the sign of the living
entity, or the soul. The existence of the soul is manifest in the form of
consciousness, called jïäna-çakti. The total consciousness is that of the
gigantic viräö-rüpa, and the same consciousness is exhibited in individual
persons. The activity of consciousness is performed through the air of life,
which is of ten divisions. The airs of life are called präëa, apäna, udäna,
vyäna and samäna and are also differently qualified as näga, kürma, kåkara,
devadatta and dhanaïjaya. The consciousness of the soul becomes polluted by the
material atmosphere, and thus various activities are exhibited in the false ego
of bodily identification. These various activities are described in
Bhagavad-gétä (2.41) as bahu-çäkhä hy anantäç ca buddhayo 'vyavasäyinäm. The
conditioned soul is bewildered into various activities for want of pure
consciousness. In pure consciousness the activity is one. The consciousness of
the individual soul becomes one with the supreme consciousness when there is
complete synthesis between the two.
SB 4.24.15
It is clear that to perform austerities or
penances, or, for that matter, any form of devotional service, one has to be
guided by a spiritual master. Here it is clearly stated that the ten sons of
Mahäräja Präcénabarhi were favored by the appearance of Lord Çiva, who, out of
great kindness, gave them instructions regarding the execution of austerities.
Lord Çiva actually became the spiritual master of the ten sons, and in turn his
disciples took his words so seriously that simply by meditating upon his
instructions (dhyäyantaù) they became perfect. This is the secret of success.
After being initiated and receiving the orders of the spiritual master, the
disciple should unhesitatingly think about the instructions or orders of the
spiritual master and should not allow himself to be disturbed by anything else.
This is also the verdict of Çréla Viçvanätha Cakravarté Öhäkura, who, while
explaining a verse of Bhagavad-gétä (vyavasäyätmikä buddhir ekeha kuru-nandana,
Bg. 2.41), points out that the order of the spiritual master is the life
substance of the disciple. The disciple should not consider whether he is going
back home, back to Godhead; his first business should be to execute the order
of his spiritual master. Thus a disciple should always meditate on the order of
the spiritual master, and that is perfectional meditation. Not only should he
meditate upon that order, but he should find out the means by which he can
perfectly worship and execute it.
SB 6.5.15
Polluted intelligence has been compared to a
prostitute. One who has not purified his intelligence is said to be controlled
by that prostitute. As stated in Bhagavad-gétä (2.41), vyavasäyätmikä buddhir
ekeha kuru-nandana: those who are actually serious are conducted by one kind of
intelligence, namely, intelligence in Kåñëa consciousness. Bahu-çäkhä hy
anantäç ca buddhayo 'vyavasäyinäm: one who is not fixed in proper intelligence
discovers many modes of life. Thus involved in material activities, he is exposed
to the different modes of material nature and subjected to varieties of
so-called happiness and distress. If a man becomes the husband of a prostitute,
he cannot be happy, and similarly one who follows the dictations of material
intelligence and material consciousness will never be happy.
One must judiciously understand the
activities of material nature. As stated in Bhagavad-gétä (3.27):
"The bewildered spirit soul, under the
influence of the three modes of material nature, thinks himself to be the doer
of activities, which are in actuality carried out by nature." Although one
follows the dictations of material nature, he happily thinks himself the master
or husband of material nature. Scientists, for example, try to be the masters
of material nature, life after life, not caring to understand the Supreme
Person, under whose direction everything within this material world is moving.
Trying to be the masters of material nature, they are imitation gods who
declare to the public that scientific advancement will one day be able to avoid
the so-called control of God. In fact, however, the living being, unable to
control the rulings of God, is forced to associate with the prostitute of
polluted intelligence and accept various material bodies. As stated in Bhagavad-gétä
(13.22):
"The living entity in material nature
thus follows the ways of life, enjoying the three modes of nature. This is due
to his association with that material nature. Thus he meets with good and evil
amongst various species." If one fully engages in temporary fruitive
activities and does not solve this real problem, what profit will he gain?
2.42-43
Men of small knowledge are very much attached
to the flowery words of the Vedas, which recommend various fruitive activities
for elevation to heavenly planets, resultant good birth, power, and so forth.
Being desirous of sense gratification and opulent life, they say that there is
nothing more than this.
SB 1.3.24
Killing of animals before the advent of Lord
Buddha was the most prominent feature of the society. People claimed that these
were Vedic sacrifices. When the Vedas are not accepted through the
authoritative disciplic succession, the casual readers of the Vedas are misled
by the flowery language of that system of knowledge. In the Bhagavad-gétä a
comment has been made on such foolish scholars (avipaçcitaù). The foolish
scholars of Vedic literature who do not care to receive the transcendental
message through the transcendental realized sources of disciplic succession are
sure to be bewildered. To them, the ritualistic ceremonies are considered to be
all in all. They have no depth of knowledge. According to the Bhagavad-gétä
(15.15), vedaiç ca sarvair aham eva vedyaù: the whole system of the Vedas is to
lead one gradually to the path of the Supreme Lord. The whole theme of Vedic
literature is to know the Supreme Lord, the individual soul, the cosmic
situation and the relation between all these items. When the relation is known,
the relative function begins, and as a result of such a function the ultimate
goal of life or going back to Godhead takes place in the easiest manner.
Unfortunately, unauthorized scholars of the Vedas become captivated by the
purificatory ceremonies only, and natural progress is thereby checked.
SB 2.2.34
Çré Çukadeva Gosvämé is referring to the
highest Vedic authority, Lord Brahmä, who is the qualitative incarnation of
Godhead. The Vedas were taught to Brahmäjé in the beginning of the material
creation. Although Brahmäjé was to hear Vedic instructions directly from the Personality
of Godhead, in order to satisfy the inquisitiveness of all prospective students
of the Vedas, Brahmäjé, just like a scholar, studied the Vedas three times, as
generally done by all scholars. He studied with great attention, concentrating
on the purpose of the Vedas, and after scrutinizingly examining the whole
process, he ascertained that becoming a pure, unalloyed devotee of the Supreme
Personality of Godhead Çré Kåñëa is the topmost perfection of all religious
principles. And this is the last instruction of the Bhagavad-gétä directly
presented by the Personality of Godhead. The Vedic conclusion is thus accepted
by all äcäryas, and those who are against this conclusion are only
veda-väda-ratas, as explained in the Bhagavad-gétä (2.42).
SB 4.2.22
Persons who identify with bodily existence
are attached to the fruitive activities described in the Vedic literature. For
example, in the Vedas it is said that one who observes the cäturmäsya vow will
attain eternal happiness in the heavenly kingdom. In Bhagavad-gétä, it is said
that this flowery language of the Vedas mostly attracts persons who identify
with the body. To them such happiness as that of the heavenly kingdom is
everything; they do not know that beyond that is the spiritual kingdom, or
kingdom of God, and they have no knowledge that one can go there. Thus they are
bereft of transcendental knowledge. Such persons are very careful in observing
the rules and regulations of household life in order to be promoted in the next
life to the moon or other heavenly planets. It is stated here that such persons
are attached to grämya-sukha, which means "material happiness,"
without knowledge of eternal, blissful spiritual life.
SB 4.20.30
The Lord sometimes offers benedictions to
the neophyte devotees who have not yet understood that material facilities will
not make them happy. In the Caitanya-caritämåta the Lord therefore says that a
sincere devotee who is not very intelligent may ask some material benefit from
the Lord, but the Lord, being omniscient, does not generally give material
rewards but, on the contrary, takes away whatever material facilities are being
enjoyed by His devotee, so that ultimately the devotee will completely
surrender unto Him. In other words, the offering of benedictions in the form of
material profit is never auspicious for the devotee. The statements of the
Vedas which offer elevation to heavenly planets in exchange for great
sacrifices are simply bewildering. Therefore in Bhagavad-gétä (2.42) the Lord
says: yäm imäà puñpitäà väcaà pravadanty avipaçcitaù. The less intelligent
class of men (avipaçcitaù), attracted by the flowery language of the Vedas,
engage in fruitive activities to become materially benefited. Thus they
continue life after life, in different bodily forms, to search very, very hard.
SB 6.3.19
When challenged by the Viñëudütas to
describe the principles of religion, the Yamadütas said, veda-praëihito
dharmaù: the religious principles are the principles enacted in the Vedic
literature. They did not know, however, that the Vedic literature contains
ritualistic ceremonies that are not transcendental, but are meant to keep peace
and order among materialistic persons in the material world. Real religious
principles are nistraiguëya, above the three modes of material nature, or
transcendental. The Yamadütas did not know these transcendental religious
principles, and therefore when prevented from arresting Ajämila they were
surprised. Materialistic persons who attach all their faith to the Vedic
rituals are described in Bhagavad-gétä (2.42), wherein Kåñëa says,
veda-väda-ratäù pärtha nänyad astéti vädinaù: the supposed followers of the
Vedas say that there is nothing beyond the Vedic ceremonies. Indeed, there is a
group of men in India who are very fond of the Vedic rituals, not understanding
the meaning of these rituals, which are intended to elevate one gradually to
the transcendental platform of knowing Kåñëa (vedaiç ca sarvair aham eva vedyaù
[Bg. 15.15]). Those who do not know this principle but who simply attach their
faith to the Vedic rituals are called veda-väda-ratäù.
In the minds of those who are too attached to
sense enjoyment and material opulence, and who are bewildered by such things,
the resolute determination for devotional service to the Supreme Lord does not
take place.
SB 4.9.19
The Lord is so merciful to His devotee that
He immediately said to Dhruva Mahäräja, "Let there be all good fortune for
you." The fact is that Dhruva Mahäräja was very much afraid in his mind,
for he had aspired after material benefit in discharging his devotional service
and this was hampering him from reaching the stage of love of God. In the
Bhagavad-gétä (2.44) it is said, bhogaiçvarya-prasaktänäm: those who are
addicted to material pleasure cannot be attracted to devotional service. It was
true that at heart Dhruva Mahäräja wanted a kingdom that would be far better
than Brahmaloka. This was a natural desire for a kñatriya. He was also only
five years old, and in his childish way he desired to have a kingdom far
greater than his father's, grandfather's or great-grandfather's. His father,
Uttänapäda, was the son of Manu, and Manu was the son of Lord Brahmä. Dhruva
wanted to excel all these great family members. The Lord knew Dhruva Mahäräja's
childish ambition, but how was it possible to offer Dhruva a position more
exalted than Lord Brahmä's?
The Lord assured Dhruva Mahäräja that Dhruva
would not be bereft of the Lord's love. He encouraged Dhruva not to be worried
that he childishly had material desires and at the same time had the pure
aspiration to be a great devotee. Generally, the Lord does not award a pure
devotee material opulence, even though he may desire it. But Dhruva Mahäräja's
case was different. The Lord knew that he was such a great devotee that in
spite of having material opulence he would never be deviated from love of God.
This example illustrates that a highly qualified devotee can have the facility
of material enjoyment and at the same time execute love of God. This, however,
was a special case for Dhruva Mahäräja.
SB 6.16.26
When Aìgirä had first come to visit King
Citraketu, he did not bring Närada with him. However, after the death of
Citraketu's son, Aìgirä brought Närada to instruct King Citraketu about
bhakti-yoga. The difference was that in the beginning Citraketu was not in a
temperament of renunciation, but after the death of his son, when he was
overwhelmed by his great plight, he was awakened to the platform of
renunciation by instructions regarding the falsity of this material world and
material possessions. It is only at this stage that bhakti-yoga can be
instructed. As long as one is attached to material enjoyment, bhakti-yoga
cannot be understood. This is confirmed in Bhagavad-gétä (2.44):
"In the minds of those who are too
attached to sense enjoyment and material opulence, and who are bewildered by
such things, the resolute determination of devotional service to the Supreme
Lord does not take place." As long as one is very much attached to
material enjoyment, one cannot concentrate his mind on the subject matter of
devotional service.
The Kåñëa consciousness movement is
progressing successfully in the Western countries at the present moment because
the youth in the West have reached the stage of vairägya, or renunciation. They
are practically disgusted with material pleasure from material sources, and
this has resulted in a population of hippies throughout the Western countries.
Now if these young people are instructed about bhakti-yoga, Kåñëa
consciousness, the instructions will certainly be effective.
As soon as Citraketu understood the
philosophy of vairägya-vidyä, the knowledge of renunciation, he could
understand the process of bhakti-yoga. In this regard Çréla Särvabhauma
Bhaööäcärya has said, vairägya-vidyä-nija-bhakti-yoga [Cc. Madhya 6.254]. Vairägya-vidyä
and bhakti-yoga are parallel lines. One is essential for understanding the
other. It is also said, bhaktiù pareçänubhavo viraktir anyatra ca (SB 11.2.42).
Advancement in devotional service, or Kåñëa consciousness, is characterized by
increasing renunciation of material enjoyment. Närada Muni is the father of
devotional service, and therefore, just to bestow causeless mercy upon King
Citraketu, Aìgirä brought Närada Muni to instruct the King. These instructions
were extremely effective. Anyone who follows in the footsteps of Närada Muni is
certainly a pure devotee.
SB 10.1.4
Even though animal sacrifices are sanctioned
in Vedic ceremonies, men who kill animals for such ceremonies are considered
butchers. Butchers cannot be interested in Kåñëa consciousness, for they are
already materially allured. Their only interest lies in developing comforts for
the temporary body.
"In the minds of those who are too
attached to sense enjoyment and material opulence, and who are bewildered by
such things, the resolute determination of devotional service to the Supreme
Lord does not take place." (Bg. 2.44)
SB 10.8.4
Nanda Mahäräja could understand that
Gargamuni had come for this purpose and that his own duty now was to act
according to Gargamuni's advice. Thus he said, "Please tell me what is my
duty." This should be the attitude of everyone, especially the
householder. The varëäçrama society is organized into eight divisions:
brähmaëa, kñatriya, vaiçya, çüdra, brahmacarya, gåhastha, vänaprastha and sannyäsa.
Nanda Mahäräja represented himself as gåhiëäm, a householder. A brahmacäré
factually has no needs, but gåhé, householders, are engaged in sense
gratification. As stated in Bhagavad-gétä (2.44), bhogaiçvarya-prasaktänäà
tayäpahåta-cetasäm. Everyone has come to this material world for sense
gratification, and the position of those who are too attached to sense
gratification and who therefore accept the gåhastha-äçrama is very precarious.
Since everyone in this material world is searching for sense gratification, gåhasthas
are required to be trained as mahat, great mahätmäs. Therefore Nanda Mahäräja
specifically used the word mahad-vicalanam. Gargamuni had no interest to serve
by going to Nanda Mahäräja, but Nanda Mahäräja, as a gåhastha, was always
perfectly ready to receive instructions from a mahätmä to gain the real benefit
in life. Thus he was ready to execute Gargamuni's order.
The Vedas deal mainly with the subject of the
three modes of material nature. O Arjuna, become transcendental to these three
modes. Be free from all dualities and from all anxieties for gain and safety,
and be established in the self.
SB 4.20.5
As stated in a previous verse, those with
good intellect (sudhiyaù) do not accept themselves to be the body. Being a
creation of nescience, the body has two types of activities. In the bodily
conception, when we think that sense gratification will help us, we are in
illusion. Another kind of illusion is to think that one will become happy by
trying to satisfy the desires that arise from the illusory body or by attaining
elevation to the higher planetary systems or by performing various types of
Vedic rituals. This is all illusion. Similarly, material activities performed
for political emancipation and social and humanitarian activities performed with
an idea that people of the world will be happy are also illusory because the
basic principle is the bodily conception, which is illusory. Whatever we desire
or perform under the bodily conception is all illusion. In other words, Lord
Viñëu informed Påthu Mahäräja that although the sacrificial performances set an
example for ordinary people, there was no need for such sacrificial
performances as far as his personal self was concerned. As confirmed in
Bhagavad-gétä (2.45):
"The Vedas mainly deal with the subject
of the three modes of material nature. Rise above these modes, O Arjuna. Be
transcendental to all of them. Be free from all dualities and from all
anxieties for gain and safety, and be established in the self."
The ritualistic performances recommended in
the Vedas mainly depend on the three modes of material nature. Consequently
Arjuna was advised to transcend the Vedic activities. The activities Arjuna was
advised to perform were the transcendental activities of devotional service.
SB 5.11.3
In Bhagavad-gétä (2.45), Kåñëa advised
Arjuna to become transcendental to the material activities impelled by the
three material modes of nature (traiguëya-viñayä vedä nistraiguëyo bhavärjuna).
The purpose of Vedic study is to transcend the activities of the three modes of
material nature. Of course in the material world the mode of goodness is
accepted as the best, and one can be promoted to the higher planetary systems
by being on the sattva-guëa platform. However, that is not perfection. One must
come to the conclusion that even the sattva-guëa platform is also not good. One
may dream that he has become a king with a good family, wife and children, but
immediately at the end of that dream he comes to the conclusion that it is
false. Similarly, all kinds of material happiness are undesirable for a person
who wants spiritual salvation. If a person does not come to the conclusion that
he has nothing to do with any kind of material happiness, he cannot come to the
platform of understanding the Absolute Truth, or tattva jïäna. Karmés, jïänés
and yogés are after some material elevation. The karmés work hard day and night
for some bodily comfort, and the jïänés simply speculate about how to get out
of the entanglement of karma and merge into the Brahman effulgence. The yogés
are very much addicted to the acquisition of material perfection and magical
powers. All of them are trying to be materially perfect, but a devotee very
easily comes to the platform of nirguëa in devotional service, and consequently
for the devotee the results of karma, jïäna and yoga become very insignificant.
Therefore only the devotee is on the platform of tattva jïäna, not the others.
Of course the jïäné's position is better than that of the karmé but that
position is also insufficient. The jïäné must actually become liberated, and
after liberation he may be situated in devotional service (mad-bhaktià labhate
paräm [Bg. 18.54]).
SB 6.2.24-45
"The Vedas mainly deal with the subject
of the three modes of material nature. Rise above these modes, O Arjuna. Be
transcendental to all of them. Be free from all dualities and from all
anxieties for gain and safety, and be established in the Self." The Vedic
principles certainly prescribe a gradual process for rising to the spiritual
platform, but if one remains attached to the Vedic principles, there is no
chance of his being elevated to spiritual life. Kåñëa therefore advised Arjuna
to perform devotional service, which is the process of transcendental religion.
SB 7.15.43-44
In this material world, so-called goodness
and badness are the same because they consist of the three modes of material
nature. One must transcend this material nature. Even the Vedic ritualistic
ceremonies consist of the three modes of material nature. Therefore Kåñëa
advised Arjuna: "The Vedas mainly deal with the subject of the three modes
of material nature. Rise above these modes, O Arjuna. Be transcendental to all
of them. Be free from all dualities and from all anxieties for gain and safety,
and be established in the self." (Bg. 2.45) Elsewhere in Bhagavad-gétä the
Lord says, ürdhvaà gacchanti sattva-sthäù: [Bg. 14.18] if one becomes a very
good person—in other words, if one is in the mode of goodness—he may be
elevated to the higher planetary systems. Similarly, if one is infected by
rajo-guëa and tamo-guëa, he may remain in this world or go down to the animal
kingdom. But all of these situations are hindrances on the path of spiritual
salvation. Çré Caitanya Mahäprabhu therefore says:
brahmäëòa bhramite kona
bhägyavän jéva
guru-kåñëa-prasäde päya
bhakti-latä-béja
[Cc. Madhya 19.151]
If one is fortunate enough to transcend all
this so-called goodness and badness and come to the platform of devotional
service by the mercy of Kåñëa and the guru, his life becomes successful. In
this regard, one must be very bold so that he can conquer these enemies of
Kåñëa consciousness. Not caring for the good and bad of this material world,
one must boldly propagate Kåñëa consciousness.
SB 9.8.23
The word svabhäva refers to one's own
spiritual nature or original constitutional position. When situated in this
original position, the living entity is unaffected by the modes of material
nature. Sa guëän samatétyaitän brahma-bhüyäya kalpate (Bg. 14.26). As soon as
one is freed from the influence of the three modes of material nature, he is
situated on the Brahman platform. Vivid examples of personalities thus situated
are the four Kumäras and Närada. Such authorities can by nature understand the
position of the Supreme Personality of Godhead, but a conditioned soul not
freed from the influence of material nature is unable to realize the Supreme.
In Bhagavad-gétä (2.45), therefore, Kåñëa advises Arjuna, traiguëya-viñayä vedä
nistraiguëyo bhavärjuna: one must rise above the influence of the three modes
of material nature. One who stays within the influence of the three material
modes is unable to understand the Supreme Personality of Godhead.
You have a right to perform your prescribed
duty, but you are not entitled to the fruits of action. Never consider yourself
the cause of the results of your activities, and never be attached to not doing
your duty.
SB 6.16.11
Mahäräja Citraketu was advised that
remaining neutral in such trying circumstances as the death of one's son is
impossible. Nevertheless, since the Lord knows how to adjust everything, the
best course is to depend upon Him and do one's duty in devotional service to
the Lord. In all circumstances, one should be undisturbed by duality. As stated
in Bhagavad-gétä (2.47):
"You have a right to perform your
prescribed duty, but you are not entitled to the fruits of action. Never
consider yourself to be the cause of the results of your activities, and never
be attached to not doing your duty." One should execute one's devotional
duty, and for the results of one's actions one should depend upon the Supreme
Personality of Godhead.
SB 7.7.48
Everyone should know that in every stage of
life we are dependent upon the Supreme Personality of Godhead. Therefore the
dharma, religion, which we accept should be that which is recommended by
Prahläda Mahäräja-bhägavata-dharma. This is the instruction of Kåñëa:
sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. To take shelter of
the lotus feet of Kåñëa means to act according to the rules and regulations of
bhägavata-dharma, devotional service. As far as economic development is
concerned, we should discharge our occupational duties but fully depend on the
lotus feet of the Lord for the results. Karmaëy evädhikäras te mä phaleñu
kadäcana: "You have a right to perform your prescribed duty, but you are
not entitled to the fruits of action." According to one's position, one
should perform his duties, but for the results one should fully depend upon
Kåñëa. Narottama däsa Öhäkura sings that our only desire should be to perform
the duties of Kåñëa consciousness. We should not be misled by the karma-mémäàsä
philosophy, which concludes that if we work seriously the results will come
automatically. This is not a fact. The ultimate result depends upon the will of
the Supreme Personality of Godhead. In devotional service, therefore, the
devotee completely depends upon the Lord and honestly performs his occupational
duties. Therefore Prahläda Mahäräja advised his friends to depend completely on
Kåñëa and worship Him in devotional service.
SB 8.11.48
It is significant that Bali Mahäräja is here
said to be very experienced. Although defeated, he was not at all sorry, for he
knew that nothing can take place without the sanction of the Supreme
Personality of Godhead. Since he was a devotee, he accepted his defeat without
lamentation. As stated by the Supreme Personality of Godhead in Bhagavad-gétä
(2.47), karmaëy evädhikäras te mä phaleñu kadäcana. Everyone in Kåñëa
consciousness should execute his duty, without regard for victory or defeat.
One must execute his duty as ordered by Kåñëa or His representative, the
spiritual master. Änukülyena kåñëänuçélanaà bhaktir uttamä [Cc. Madhya 19.167].
In first-class devotional service, one always abides by the orders and will of
Kåñëa.
A man engaged in devotional service rids
himself of both good and bad reactions even in this life. Therefore strive for
yoga, which is the art of all work.
SB 1.15.24
The surest way to the path of peace,
therefore, is dovetailing everything to the established rule of the Lord. The
established rule is that whatever we do, whatever we eat, whatever we sacrifice
or whatever we give in charity must be done to the full satisfaction of the
Lord. No one should do anything, eat anything, sacrifice anything or give anything
in charity against the will of the Lord. Discretion is the better part of
valor, and one must learn how to discriminate between actions which may be
pleasing to the Lord and those which may not be pleasing to the Lord. An action
is thus judged by the Lord's pleasure or displeasure. There is no room for
personal whims; we must always be guided by the pleasure of the Lord. Such
action is called yogaù karmasu kauçalam [Bg. 2.50], or actions performed which
are linked with the Supreme Lord. That is the art of doing a thing perfectly.
When your intelligence has passed out of the
dense forest of delusion, you shall become indifferent to all that has been
heard and all that is to be heard.
SB 7.9.49
As stated in several places, bhaktyä mäm
abhijänäti: [Bg. 18.55] only by devotional service can the Supreme Lord be
understood. The intelligent person, the devotee, does not bother much about the
practices mentioned in text 46
(mauna-vrata-çruta-tapo-'dhyayana-sva-dharma
[SB 7.9.46]). After understanding the Supreme Lord through devotional
service, such devotees are no longer interested in studies of the Vedas.
Indeed, this is confirmed in the Vedas also. The Vedas say, kim arthä vayam
adhyeñyämahe kim arthä vayam vakñyämahe. What is the use of studying so many Vedic
literatures? What is the use of explaining them in different ways? Vayam
vakñyämahe. No one needs to study any more Vedic literatures, nor does anyone
need to describe them by philosophical speculation. Bhagavad-gétä (2.52) also
says:
When one understands the Supreme Personality
of Godhead by executing devotional service, one ceases the practice of studying
the Vedic literature. Elsewhere it is said, ärädhito yadi haris tapasä tataù
kim [Närada-païcarätra]. If one can understand the Supreme Personality of
Godhead and engage in His service, there is no more need of severe austerities,
penances and so on. However, if after performing severe austerities and
penances one does not understand the Supreme Personality of Godhead, such
practices are useless.
When your mind is no longer disturbed by the
flowery language of the Vedas, and when it remains fixed in the trance of
self-realization, then you will have attained the divine consciousness.
SB 4.4.20
Lord Çiva is in the transcendental position
because, as stated before, he is always absorbed in the thought of Lord
Väsudeva within himself. Therefore neither the activities of the gåhastha nor
those of the sannyäsé in the renounced order can be applicable for him. He is
in the paramahaàsa stage, the highest perfectional stage of life. The
transcendental position of Lord Çiva is also explained in Bhagavad-gétä
(2.52-53). It is stated there that when one fully engages in the transcendental
service of the Lord by performing activities without fruitive results, one is
elevated to the transcendental position. At that time he has no obligation to
follow the Vedic injunctions or the different rules and regulations of the
Vedas. When one is above the directions of the Vedic ritualistic injunctions
for attaining different allurements and is fully absorbed in transcendental
thought, which means thought of the Supreme Personality of Godhead in
devotional service, one is in the position called buddhi-yoga, or samädhi,
ecstasy. For a person who has attained this stage, neither the Vedic activities
for realizing material enjoyment nor those for renunciation are applicable.
The Supreme Personality of Godhead said: O
Pärtha, when a man gives up all varieties of desire for sense gratification,
which arise from mental concoction, and when his mind, thus purified, finds
satisfaction in the self alone, then he is said to be in pure transcendental
consciousness.
SB 3.9.9
The whole trouble of the living entity in
material existence is that he has an independent conception of life. He is
always dependent on the rules of the Supreme Lord, in both the conditioned and
liberated states, but by the influence of the external energy the conditioned
soul thinks himself independent of the supremacy of the Personality of Godhead.
His constitutional position is to dovetail himself with the desire of the
supreme will, but as long as he does not do so, he is sure to drag on in the
shackles of material bondage. As stated in Bhagavad-gétä (2.55), prajahäti yadä
kämän sarvän pärtha mano-gatän: he has to give up all sorts of plans
manufactured by mental concoction. The living entity has to dovetail himself
with the supreme will. That will help him to get out of the entanglement of
material existence.
SB 8.21.28
When one is bereft of all his possessions,
he is certainly reduced in bodily luster. But although Bali Mahäräja had lost
everything, he was fixed in his determination to satisfy Vämanadeva, the
Supreme Personality of Godhead. In Bhagavad-gétä, such a person is called
sthita-prajïa. A pure devotee is never deviated from the service of the Lord,
despite all difficulties and impediments offered by the illusory energy.
Generally men who have wealth and opulence are famous, but Bali Mahäräja became
famous for all time by being deprived of all his possessions. This is the
special mercy of the Supreme Personality of Godhead toward His devotees. The
Lord says, yasyäham anugåhëämi hariñye tad-dhanaà çanaiù [SB 10.88.8]. As the
first installment of His special favor, the Lord takes away all the possessions
of His devotee. A devotee, however, is never disturbed by such a loss. He
continues his service, and the Lord amply rewards him, beyond the expectations
of any common man.
The embodied soul may be restricted from sense
enjoyment, though the taste for sense objects remains. But, ceasing such
engagements by experiencing a higher taste, he is fixed in consciousness.
SB 1.10.23
As it is stated in Bhagavad-gétä, the Lord
can be known in His real nature by dint of pure devotional service only. So it
is stated here that only the great devotees of the Lord who are able to clear
the mind of all material dust by rigid devotional service can experience the
Lord as He is. Jitendriya means one who has full control over the senses. The
senses are active parts of the body, and their activities cannot be stopped.
The artificial means of the yogic processes to make the senses inactive has
proved to be abject failure, even in the case of great yogés like Viçvämitra
Muni. Viçvämitra Muni controlled the senses by yogic trance, but when he
happened to meet Menakä (a heavenly society woman), he became a victim of sex,
and the artificial way of controlling the senses failed. But in the case of a
pure devotee, the senses are not at all artificially stopped from doing anything,
but they are given different good engagements. When the senses are engaged in
more attractive activities, there is no chance of their being attracted by any
inferior engagements. In the Bhagavad-gétä it is said that the senses can be
controlled only by better engagements. Devotional service necessitates
purifying the senses or engaging them in the activities of devotional service.
Devotional service is not inaction. Anything done in the service of the Lord
becomes at once purified of its material nature. The material conception is due
to ignorance only. There is nothing beyond Väsudeva. The Väsudeva conception
gradually develops in the heart of the learned after a prolonged acceleration
of the receptive organs. But the process ends in the knowledge of accepting
Väsudeva as all in all. In the case of devotional service, this very same
method is accepted from the very beginning, and by the grace of the Lord all
factual knowledge becomes revealed in the heart of a devotee due to dictation
by the Lord from within. Therefore controlling the senses by devotional service
is the only and easiest means.
SB 1.18.3
The Personality of Godhead, Çré Kåñëa, is
known as Ajita, or unconquerable, and He is so in every respect. No one can
know His actual position. He is unconquerable by knowledge also. We have heard
about His dhäma, or place, eternal Goloka Våndävana, but there are many
scholars who interpret this abode in different ways. But by the grace of a
spiritual master like Çukadeva Gosvämé, unto whom the King gave himself up as a
most humble disciple, one is able to understand the actual position of the
Lord, His eternal abode, and His transcendental paraphernalia in that dhäma, or
abode. Knowing the transcendental position of the Lord and the transcendental
method by which one can approach that transcendental dhäma, the King was
confident about his ultimate destination, and by knowing this he could leave
aside everything material, even his own body, without any difficulty of
attachment. In the Bhagavad-gétä, it is stated, paraà dåñövä nivartate: [Bg.
2.59] one can give up all connection with material attachment when one is able
to see the param, or the superior quality of things. From Bhagavad-gétä we
understand the quality of the Lord's energy that is superior to the material
quality of energy, and by the grace of a bona fide spiritual master like
Çukadeva Gosvämé, it is quite possible to know everything of the superior
energy of the Lord by which the Lord manifests His eternal name, quality,
pastimes, paraphernalia and variegatedness. Unless one thoroughly understands
this superior or eternal energy of the Lord, it is not possible to leave the
material energy, however one may theoretically speculate on the true nature of
the Absolute Truth. By the grace of Lord Kåñëa, Mahäräja Parékñit was able to
receive the mercy of such a personality as Çukadeva Gosvämé, and thus he was
able to know the actual position of the unconquerable Lord. It is very
difficult to find the Lord from the Vedic literatures, but it is very easy to know
Him by the mercy of a liberated devotee like Çukadeva Gosvämé.
SB 2.2.21
The process of giving up all material
connections and returning home, back to Godhead, the Supreme, is recommended
herein. The condition is that one should be completely freed from desire for
material enjoyment. There are different grades of material enjoyments in
respect to duration of life and sensual gratification. The highest plane of
sensual enjoyment for the longest period of life is mentioned in the
Bhagavad-gétä (9.20). All are but material enjoyments, and one should be
thoroughly convinced that he has no need of such a long duration of life, even
in the Brahmaloka planet. He must return home, back to Godhead, and must not be
attracted by any amount of material facilities. In the Bhagavad-gétä (2.59) it
is said that this sort of material detachment is possible to attain when one is
acquainted with the supreme association of life. Paraà dåñövä nivartate. One
cannot be freed from material attraction unless he has complete understanding
of the nature of spiritual life. The propaganda by a certain class of
impersonalists that spiritual life is void of all varieties is dangerous
propaganda to mislead the living beings into becoming more and more attracted
by material enjoyments. As such, persons with a poor fund of knowledge cannot
have any conception of the param, the Supreme; they try to stick to the
varieties of material enjoyments, although they may flatter themselves as being
Brahman-realized souls. Such less intelligent persons cannot have any
conception of the param, as mentioned in this verse, and therefore they cannot
reach the Supreme. The devotees have full knowledge of the spiritual world, the
Personality of Godhead and His transcendental association in unlimited spiritual
planets called Vaikuëöhalokas. Herein akuëöha-dåñöiù is mentioned. Akuëöha and
vaikuëöha convey the same import, and only one who has his aim fixed upon that
spiritual world and personal association with the Godhead can give up his
material connections even while living in the material world. This param and
the paraà dhäma mentioned in several places in the Bhagavad-gétä are one and
the same thing. One who goes to the paraà dhäma does not return to the material
world. This freedom is not possible even by reaching the topmost loka of the
material world.
SB 3.7.13
The quivering of the living entity as
described above is due to the senses. Since the entire material existence is
meant for sense gratification, the senses are the medium of material
activities, and they cause the quivering of the steady soul. Therefore, these
senses are to be detached from all such material activities. According to the
impersonalists the senses are stopped from work by merging the soul in the
Supersoul Brahman. The devotees, however, do not stop the material senses from
acting, but they engage their transcendental senses in the service of the
Transcendence, the Supreme Personality of Godhead. In either case, the
activities of the senses in the material field are to be stopped by cultivation
of knowledge, and, if possible, they can be engaged in the service of the Lord.
The senses are transcendental in nature, but their activities become polluted
when contaminated by matter. We have to treat the senses to cure them of the
material disease, not stop them from acting, as suggested by the impersonalist.
In Bhagavad-gétä (2.59) it is said that one ceases all material activities only
when satisfied by contact with a better engagement. Consciousness is active by
nature and cannot be stopped from working. Artificially stopping a mischievous
child is not the real remedy. The child must be given some better engagement so
that he will automatically stop causing mischief. In the same way, the
mischievous activities of the senses can be stopped only by better engagement
in relation with the Supreme Personality of Godhead. When the eyes are engaged
in seeing the beautiful form of the Lord, the tongue engaged in tasting
prasäda, or remnants of foodstuff offered to the Lord, the ears are engaged in
hearing His glories, the hands engaged in cleaning the temple of the Lord, the
legs engaged in visiting His temples—or when all the senses are engaged in
transcendental variegatedness—then only can the transcendental senses become
satiated and eternally free from material engagement. The Lord, as the
Supersoul residing in everyone's heart and as the Supreme Personality of
Godhead in the transcendental world far beyond the material creation, is the
seer of all our activities. Our activities must be so transcendentally
saturated that the Lord will be kind enough to look upon us favorably and
engage us in His transcendental service; then only can the senses be satisfied
completely and be no longer troubled by material attraction.
SB 3.7.19
The association of a bona fide spiritual
master like the sage Maitreya can be of absolute help in achieving
transcendental attachment for the direct service of the Lord. The Lord is the
enemy of the Madhu demon, or in other words He is the enemy of the suffering of
His pure devotee. The word rati-räsaù is significant in this verse. Service to
the Lord is rendered in different transcendental mellows (relationships):
neutral, active, friendly, parental and nuptial. A living entity in the
liberated position of transcendental service to the Lord becomes attracted to
one of the above-mentioned mellows, and when one is engaged in transcendental
loving service to the Lord, one's service attachment in the material world is
automatically vanquished. As stated in Bhagavad-gétä (2.59), rasa-varjaà raso
'py asya paraà dåñövä nivartate.
SB 3.8.24
The panoramic beauty of nature, which
strikes one with wonder, may be taken as a perverted reflection of the
transcendental body of the Lord. One who is therefore attracted by the beauty
of the Lord is no longer attracted by the beauty of material nature, although
he does not minimize its beauty. In Bhagavad-gétä (2.59) it is described that
one who is attracted by param, the Supreme, is no longer attracted by anything
inferior.
SB 3.31.38
Instead of being attracted by material
beauty, if one is accustomed to be attracted by the beauty of Rädhäräëé and
Kåñëa, then the statement of Bhagavad-gétä, paraà dåñövä nivartate [Bg. 2.59],
holds true. When one is attracted by the transcendental beauty of Rädhä and Kåñëa,
he is no longer attracted by material feminine beauty. That is the special
significance of Rädhä-Kåñëa worship. That is testified to by Yämunäcärya. He
says, "Since I have become attracted by the beauty of Rädhä and Kåñëa,
when there is attraction for a woman or a memory of sex life with a woman, I at
once spit on it, and my face turns in disgust." When we are attracted by
Madana-mohana and the beauty of Kåñëa and His consorts, then the shackles of
conditioned life, namely the beauty of a material woman, cannot attract us.
SB 4.13.8-9
The more one makes advancement in devotional
service, the more one becomes detached from material opulence and material
activity. This is the spiritual nature, full of bliss. This is also described
in Bhagavad-gétä (2.59). Paraà dåñövä nivartate: one ceases to take part in
material enjoyment upon tasting superior, blissful life in spiritual existence.
By advancement in spiritual knowledge, which is considered to be like blazing
fire, all material desires are burned to ashes. The perfection of mystic yoga
is possible when one is continuously in connection with the Supreme Personality
of Godhead by discharging devotional service. A devotee is always thinking of
the Supreme Person at every step of his life. Every conditioned soul is full of
the reactions of his past life, but all dirty things are immediately burned to
ashes if one simply executes devotional service. This is described in the
Närada-païcarätra: sarvopädhi-vinirmuktaà tat-paratvena nirmalam [Cc. Madhya
19.170].
SB 5.1.3
Çréla Narottama däsa Öhäkura has sung, nitäi
pada-kamala, koöé-candra suçétala, ye chäyäya jagat juòäya. He describes the
shade of the lotus feet of Lord Nityänanda as being so nice and cooling that
all materialists, who are always in the blazing fire of material activities,
may come under the shade of His lotus feet and be fully relieved and satiated.
The distinction between family life and spiritual life can be experienced by
any person who has undergone the tribulations of living with a family. One who
comes under the shelter of the lotus feet of the Lord never becomes attracted
by the activities of family life. As stated in Bhagavad-gétä (2.59), paraà
dåñövä nivartate: one gives up lower engagements when he experiences a higher
taste. Thus one becomes detached from family life as soon as he comes under the
shelter of the lotus feet of the Lord.
SB 9.4.25
A mystic yogé is especially concerned with
controlling the senses, but because the senses of a devotee are engaged in the
service of the Lord (håñékeëa håñékeça-sevanaà bhaktir ucyate [Cc. Madhya
19.170]) there is no need for separate control of the senses. For those who are
materially engaged, control of the senses is required, but a devotee's senses
are all engaged in the service of the Lord, which means that they are already
controlled. paraà dåñövä nivartate (Bg. 2.59). A devotee's senses are not
attracted by material enjoyment. And even though the material world is full of
misery, the devotee considers this material world to be also spiritual because
everything is engaged in the service of the Lord. The difference between the
spiritual world and material world is the mentality of service. Nirbandhaù
kåñëa-sambandhe yuktaà vairägyam ucyate. When there is no mentality of service
to the Supreme Personality of Godhead, one's activities are material.
präpaïci-katayä buddhyä
hari-sambandhi-vastunaù
mumukñubhiù parityägo
vairägyaà phalgu kathyate
(Bhakti-rasämåta-sindhu
1.2.256)
That which is not engaged in the service of
the Lord is material, and nothing thus engaged should be given up. In the
construction of a high skyscraper and the construction of a temple, there may
be the same enthusiasm, but the endeavors are different, for one is material
and the other spiritual. Spiritual activities should not be confused with
material activities and given up. Nothing connected with Hari, the Supreme
Personality of Godhead, is material. A devotee who considers all this is always
situated in spiritual activities, and therefore he is no longer attracted by
material activities (paraà dåñövä nivartate [Bg. 2.59]).
While contemplating the objects of the senses,
a person develops attachment for them, and from such attachment lust develops,
and from lust anger arises. From anger, complete
delusion arises, and from delusion bewilderment of memory. When memory is
bewildered, intelligence is lost, and when intelligence is lost one falls down
again into the material pool.
SB 4.22.14
In this material world the auspicious and
inauspicious are simply mental concoctions because such things exist only due
to association with the material world. This is called illusion, or ätma-mäyä.
We think ourselves created by material nature exactly as we think ourselves
experiencing so many things in a dream. The spirit soul, however, is always
transcendental. There is no question of becoming materially covered. This
covering is simply something like a hallucination or a dream. In Bhagavad-gétä
(2.62) it is also said, saìgät saïjäyate kämaù. Simply by association we create
artificial material necessities. Dhyäyato viñayän puàsaù saìgas teñüpajäyate.
When we forget our real constitutional position and wish to enjoy the material
resources, our material desires manifest, and we associate with varieties of
material enjoyment. As soon as the concoctions of material enjoyment are there,
because of our association we create a sort of lust or eagerness to enjoy them,
and when that false enjoyment does not actually make us happy, we create
another illusion, known as anger, and by the manifestation of anger, the
illusion becomes stronger. When we are illusioned in this way, forgetfulness of
our relationship with Kåñëa follows, and by thus losing Kåñëa consciousness,
our real intelligence is defeated. In this way we become entangled in this
material world. In Bhagavad-gétä (2.63) it is said:
By material association we lose our
spiritual consciousness; consequently there is the question of the auspicious
and inauspicious. But those who are ätmäräma, or self-realized, have
transcended such questions. The ätmärämas, or self-realized persons, gradually
making further progress in spiritual bliss, come to the platform of association
with the Supreme Personality of Godhead. That is the perfection of life. In the
beginning, the Kumäras were self-realized impersonalists, but gradually they
became attracted to the personal pastimes of the Supreme Lord. The conclusion
is that for those who are always engaged in the devotional service of the
Personality of Godhead, the duality of the auspicious and inauspicious does not
arise. Påthu Mahäräja is therefore asking about auspiciousness not for the sake
of the Kumäras but for his own sake.
What is night for all beings is the time of
awakening for the self-controlled; and the time of awakening for all beings is
night for the introspective sage.
SB 1.4.4
Çréla Çukadeva Gosvämé was a liberated soul,
and thus he remained always alert not to be trapped by the illusory energy. In
the Bhagavad-gétä this alertness is very lucidly explained. The liberated soul
and the conditioned soul have different engagements. The liberated soul is
always engaged in the progressive path of spiritual attainment, which is
something like a dream for the conditioned soul. The conditioned soul cannot
imagine the actual engagements of the liberated soul. While the conditioned
soul thus dreams about spiritual engagements, the liberated soul is awake.
Similarly, the engagement of a conditioned soul appears to be a dream for the
liberated soul. A conditioned soul and a liberated soul may apparently be on
the same platform, but factually they are differently engaged, and their
attention is always alert, either in sense enjoyment or in self-realization.
The conditioned soul is absorbed in matter, whereas the liberated soul is
completely indifferent to matter. This indifference is explained as follows.
SB 10.2.15
The word yoga-nidrä is significant. When one
is spiritually reconnected through self-realization, one regards his material
life as having been like a dream. As stated in Bhagavad-gétä (2.69):
"What is night for all beings is the
time of awakening for the self-controlled; and the time of awakening for all
beings is night for the introspective sage." The stage of self-realization
is called yoga-nidrä. All material activities appear to be a dream when one is
spiritually awakened. Thus yoga-nidrä may be explained to be Yogamäyä.
A person who is not disturbed by the incessant
flow of desires—that enter like rivers into the ocean, which is ever being
filled but is always still—can alone achieve peace, and not the man who strives
to satisfy such desires.
SB 3.24.44
When one's mind is in full Kåñëa
consciousness and one fully engages in rendering devotional service to the
Lord, he becomes just like an ocean unagitated by waves. This very example is
also cited in Bhagavad-gétä: one should become like the ocean. The ocean is
filled by many thousands of rivers, and millions of tons of its water
evaporates into clouds, yet the ocean is the same unagitated ocean. The laws of
nature may work, but if one is fixed in devotional service at the lotus feet of
the Lord, he is not agitated, for he is introspective. He does not look outside
to material nature, but he looks in to the spiritual nature of his existence;
with a sober mind, he simply engages in the service of the Lord. Thus he
realizes his own self without false identification with matter and without
affection for material possessions. Such a great devotee is never in trouble
with others because he sees everyone from the platform of spiritual
understanding; he sees himself and others in the right perspective.
Work done as a sacrifice for Viñëu has to be
performed; otherwise work causes bondage in this material world. Therefore, O
son of Kunté, perform your prescribed duties for His satisfaction, and in that
way you will always remain free from bondage.
SB 1.1.4
The devotees of Lord Viñëu offer all kinds
of sacrifices for His pleasure. The devotees are always attached to the service
of the Lord, whereas fallen souls are attached to the pleasures of material
existence. In Bhagavad-gétä, it is said that anything performed in the material
world for any reason other than for the pleasure of Lord Viñëu causes further
bondage for the performer. It is enjoined therefore that all acts must be
performed sacrificially for the satisfaction of Viñëu and His devotees. This
will bring everyone peace and prosperity.
SB 1.2.28-29
One may argue that the Vedic activities are based
on sacrificial ceremonies. That is true. But all such sacrifices are also meant
for realizing the truth about Väsudeva. Another name of Väsudeva is Yajïa
(sacrifice), and in the Bhagavad-gétä it is clearly stated that all sacrifices
and all activities are to be conducted for the satisfaction of Yajïa, or Viñëu,
the Personality of Godhead.
SB 1.5.12
Fruitive work, in which almost all people in
general are engaged, is always painful either in the beginning or at the end.
It can be fruitful only when made subservient to the devotional service of the
Lord. In the Bhagavad-gétä also it is confirmed that the result of such
fruitive work may be offered for the service of the Lord, otherwise it leads to
material bondage. The bona fide enjoyer of the fruitive work is the Personality
of Godhead, and thus when it is engaged for the sense gratification of the
living beings, it becomes an acute source of trouble.
SB 1.12.12
Every living being is controlled by the laws
of nature at every minute, just as a citizen is controlled by the influence of
the state. The state laws are grossly observed, but the laws of material
nature, being subtle to our gross understanding, cannot be experienced grossly.
As stated in the Bhagavad-gétä (3.9), every action of life produces another
reaction, which is binding upon us, and only those who are acting on behalf of
Yajïa (Viñëu) are not bound by reactions. Our actions are judged by the higher
authorities, the agents of the Lord, and thus we are awarded bodies according
to our activities. The law of nature is so subtle that every part of our body
is influenced by the respective stars, and a living being obtains his working
body to fulfill his terms of imprisonment by the manipulation of such
astronomical influence.
SB 1.12.34
One should take lessons from the acts of
Mahäräja Yudhiñöhira. He was afraid of sins committed on the battlefield, and
therefore he wanted to satisfy the supreme authority. This indicates that
unintentional sins are also committed in our daily occupational discharge of
duties, and to counteract even such unintentional crimes, one must perform
sacrifices as they are recommended in the revealed scriptures. The Lord says in
Bhagavad-gétä (yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù [Bg. 3.9]) that one must perform sacrifices
recommended in the scriptures in order to get rid of commitments of all
unauthorized work, or even unintentional crimes which we are apt to commit. By
doing so, one shall be freed from all kinds of sins. And those who do not do so
but work for self-interest or sense gratification have to undergo all
tribulations accrued from committed sins. Therefore, the main purpose of
performing sacrifices is to satisfy the Supreme Personality Hari. The process
of performing sacrifices may be different in terms of different times, places
and persons, but the aim of such sacrifices is one and the same at all times
and in all circumstances, viz. , satisfaction of the Supreme Lord Hari. That is
the way of pious life, and that is the way of peace and prosperity in the world
at large. Mahäräja Yudhiñöhira did all these as the ideal pious king in the
world.
SB 4.1.5
One of Lord Viñëu's names is Yajïa because
He is the master of the Vedas. The name Yajïa comes from yajuñäà patiù, which
means "Lord of all sacrifices." In the Yajur Veda there are different
ritualistic prescriptions for performing yajïas, and the beneficiary of all
such yajïas is the Supreme Lord, Viñëu. Therefore it is stated in Bhagavad-gétä
(3.9), yajïärthät karmaëaù: one should act, but one should perform one's
prescribed duties only for the sake of Yajïa, or Viñëu. lf one does not act for
the satisfaction of the Supreme Personality of Godhead, or if one does not
perform devotional service, then there will be reactions to all one's
activities. It does not matter if the reaction is good or bad; if our
activities are not dovetailed with the desire of the Supreme Lord, or if we do
not act in Kåñëa consciousness, then we shall be responsible for the results of
all our activities. There is always a reaction to every kind of action, but if
actions are performed for Yajïa, there is no reaction. Thus if one acts for
Yajïa, or the Supreme Personality of Godhead, one is not entangled in the
material condition, for it is mentioned in the Vedas and also in Bhagavad-gétä
that the Vedas and the Vedic rituals are all meant for understanding the
Supreme Personality of Godhead, Kåñëa. From the very beginning one should try
to act in Kåñëa consciousness; that will free one from the reactions of
material activities.
SB 5.3.8
Being self-sufficient, the Supreme Lord does
not need huge sacrifices. Fruitive activity for a more opulent life is for
those who desire such material opulence for their interest. Yajïärthät karmaëo
'nyatra loko 'yaà karma-bandhanaù: [Bg. 3.9]) if we do not act to satisfy the
Supreme Lord, we engage in mäyä's activities. We may construct a gorgeous temple
and spend thousands of dollars, but such a temple is not required by the Lord.
The Lord has many millions of temples for His residence, and He does not need
our attempt. He does not require opulent activity at all. Such engagement is
meant for our benefit. If we engage our money in constructing a gorgeous
temple, we are freed from the reactions of our endeavors. This is for our
benefit. In addition, if we attempt to do something nice for the Supreme Lord,
He is pleased with us and gives us His benediction. In conclusion, the gorgeous
arrangements are not for the Lord's sake but for our own. If we somehow or
other receive blessings and benedictions from the Lord, our consciousness can
be purified and we can become eligible to return home, back to Godhead.
SB 7.2.12
Another point is that trees also should be
given protection. During its lifetime, a tree should not be cut for industrial
enterprises. In Kali-yuga, trees are indiscriminately and unnecessarily cut for
industry, in particular for paper mills that manufacture a profuse quantity of
paper for the publication of demoniac propaganda, nonsensical literature, huge
quantities of newspapers and many other paper products. This is a sign of a
demoniac civilization. The cutting of trees is prohibited unless necessary for
the service of Lord Viñëu. Yajïärthät karmaëo'nyatra loko'yaà karma-bandhanaù:
[Bg. 3.9]) "work done as a sacrifice for Lord Viñëu must be performed,
otherwise work binds one to this material world." But if the paper mills
stop producing paper, one may argue, how can our ISKCON literature be
published? The answer is that the paper mills should manufacture paper only for
the publication of ISKCON literature because ISKCON literature is published for
the service of Lord Viñëu. This literature clarifies our relationship with Lord
Viñëu, and therefore the publication of ISKCON literature is the performance of
yajïa. Yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù [Bg. 3.9]). Yajïa
must be performed, as indicated by the superior authorities. The cutting of
trees simply to manufacture paper for the publication of unwanted literature is
the greatest sinful act.
SB 7.13.27
The difference between the philosophy of the
Mäyävädés and that of the Vaiñëavas is explained herein. Both the Mäyävädés and
Vaiñëavas know that in materialistic activities there is no happiness. The
Mäyävädé philosophers, therefore, adhering to the slogan brahma satyaà jagan mithyä,
want to refrain from false, materialistic activities. They want to stop all
activities and merge in the Supreme Brahman. According to the Vaiñëava
philosophy, however, if one simply ceases from materialistic activity one
cannot remain inactive for very long, and therefore everyone should engage
himself in spiritual activities, which will solve the problem of suffering in
this material world. It is said, therefore, that although the Mäyävädé
philosophers strive to refrain from materialistic activities and merge in
Brahman, and although they may actually merge in the Brahman existence, for
want of activity they fall down again into materialistic activity (äruhya
kåcchreëa paraà padaà tataù patanty adhaù [SB 10.2.32]). Thus the so-called
renouncer, unable to remain in meditation upon Brahman, returns to
materialistic activities by opening hospitals and schools and so on. Therefore,
simply cultivating knowledge that materialistic activities cannot give one
happiness, and that one should consequently cease from such activities, is
insufficient. One should cease from materialistic activities and take up
spiritual activities. Then the solution to the problem will be achieved.
Spiritual activities are activities performed according to the order of Kåñëa
(änukülyena kåñëänuçélanam [Cc. Madhya 19.167]). If one does whatever Kåñëa
says, his activities are not material. For example, when Arjuna fought in
response to the order of Kåñëa, his activities were not material. Fighting for
sense gratification is a materialistic activity, but fighting by the order of
Kåñëa is spiritual. By spiritual activities one becomes eligible to go back
home, back to Godhead, and then enjoy blissful life eternally. Here, in the
material world, everything is but a mental concoction that will never give us
real happiness. The practical solution, therefore, is to cease from
materialistic activities and engage in spiritual activities. Yajïärthät karmaëo
'nyatra loko 'yaà karma-bandhanaù [Bg. 3.9]). If one works for the sake of
pleasing the Supreme Lord—Yajïa, or Viñëu—one is in liberated life. If one
fails to do so, however, he remains in a life of bondage.
SB 8.1.14
In Bhagavad-gétä (3.9) Lord Kåñëa advises,
yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù: "Work done as a
sacrifice for Viñëu has to be performed, otherwise work binds one to this
material world." Generally, everyone is attracted to hard labor for
becoming happy in this material world, but although various activities are
going on all over the world simply for the sake of happiness, unfortunately
only problems are being created from such fruitive activities. Therefore it is
advised that active persons engage in activities of Kåñëa consciousness, which
are called yajïa, because then they will gradually come to the platform of devotional
service. Yajïa means Lord Viñëu, the yajïa-puruña, the enjoyer of all
sacrifices (bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram [Bg. 5.29]). The
Supreme Personality of Godhead is actually the enjoyer, and therefore if we
begin our activities for His satisfaction, we will gradually lose our taste for
material activities.
SB 8.1.15
As stated in Bhagavad-gétä (3.9), yajïärthät
karmaëo 'nyatra loko 'yaà karma-bandhanaù: "Work done as a sacrifice for
Viñëu has to be performed, otherwise work binds one to this material
world." If we do not act in Kåñëa consciousness we shall be entangled,
like silkworms in cocoons. The Supreme Personality of Godhead, Kåñëa, appears
in order to teach us how to work so that we will not be entangled in this
material world. Our real problem is that we are entangled in materialistic
activities, and because we are conditioned, our struggle continues through
punishment in material existence in one body after another in different forms
of life. As the Lord says in Bhagavad-gétä (15.7):
"The living entities in this
conditioned world are My eternal, fragmental parts. Due to conditioned life,
they are struggling very hard with the six senses, which include the
mind." The living entities are actually minute forms who are part and
parcel of the Supreme Lord. The Supreme Lord is full in everything, and the
small particles of the Lord are also originally qualified like Him, but because
of their minute existence, they are infected by material attraction and thus
entangled. We must therefore follow the instructions of the Supreme Personality
of Godhead, and then, like Kåñëa, who is never entangled by His material
activities of creation, maintenance and annihilation, we will have nothing for
which to lament (nävasédanti ye 'nu tam). Kåñëa personally gives instructions
in Bhagavad-gétä, and anyone who follows these instructions is liberated.
SB 9.16.23
As stated in Bhagavad-gétä (3.9), yajïärthät
karmaëo 'nyatra loko 'yaà karma-bandhanaù: "Work done as a sacrifice for
Viñëu has to be performed, otherwise work binds one to this material
world." Karma-bandhanaù refers to the repeated acceptance of one material
body after another. The whole problem of life is this repetition of birth and
death. Therefore one is advised to work to perform yajïa meant for satisfying
Lord Viñëu. Although Lord Paraçuräma was an incarnation of the Supreme
Personality of Godhead, he had to account for sinful activities. Anyone in this
material world, however careful he may be, must commit some sinful activities,
even though he does not want to. For example, one may trample many small ants
and other insects while walking on the street and kill many living beings
unknowingly. Therefore the Vedic principle of païca-yajïa, five kinds of
recommended sacrifice, is compulsory. In this age of Kali, however, there is a
great concession given to people in general. Yajïaiù saìkértana-präyair yajanti
hi sumedhasaù: [SB 11.5.32] we may worship Lord Caitanya, the hidden
incarnation of Kåñëa. Kåñëa-varëaà tviñäkåñëam: although He is Kåñëa Himself,
He always chants Hare Kåñëa and preaches Kåñëa consciousness. One is
recommended to worship this incarnation by chanting, the saìkértana-yajïa. The
performance of saìkértana-yajïa is a special concession for human society to
save people from being affected by known or unknown sinful activities. We are
surrounded by unlimited sins, and therefore it is compulsory that one take to
Kåñëa consciousness and chant the Hare Kåñëa mahä-mantra.
SB 10.7.17
Brähmaëas fully equipped with the
brahminical qualifications are always yogés fully powerful in mystic yoga.
Their words never fail. In every transaction with other members of society,
brähmaëas are certainly dependable. In this age, however, one must take into
account that the brähmaëas are uncertain in their qualifications. Because there
are no yajïic brähmaëas, all yajïas are forbidden. The only yajïa recommended
in this age is saìkértana-yajïa. Yajïaiù saìkértana-präyair yajanti hi
sumedhasaù (SB 11.5.32). Yajïa is meant to satisfy Viñëu (yajïärthät karmaëo
'nyatra loko 'yaà karma-bandhanaù [Bg. 3.9])). Because in this age there are no
qualified brähmaëas, people should perform yajïa by chanting the Hare Kåñëa
mantra (yajïaiù saìkértana-präyair yajanti hi sumedhasaù). Life is meant for
yajïa, and yajïa is performed by the chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa
Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.
The demigods, being pleased by sacrifices,
will also please you, and thus, by cooperation between men and demigods,
prosperity will reign for all.
SB 2.4.20
We have information from the Bhagavad-gétä
(3.10-11) that Lord Brahmä, after giving rebirth to the conditioned souls
within the universe, instructed them to perform sacrifices and to lead a
prosperous life. With such sacrificial performances the conditioned souls will
never be in difficulty in keeping body and soul together. Ultimately they can
purify their existence. They will find natural promotion into spiritual
existence, the real identity of the living being. A conditioned soul should
never give up the practice of sacrifice, charity and austerity, in any
circumstances. The aim of all such sacrifices is to please the Yajïa-pati, the
Personality of Godhead; therefore the Lord is also Prajä-pati. According to the
Kaöha Upaniñad, the one Lord is the leader of the innumerable living entities.
The living entities are maintained by the Lord (eko bahünäà yo vidadhäti
kämän). The Lord is therefore called the supreme Bhüta-bhåt, or maintainer of
all living beings.
The devotees of the Lord are released from all
kinds of sins because they eat food which is offered first for sacrifice.
Others, who prepare food for personal sense enjoyment, verily eat only sin.
SB 3.5.49
In Bhagavad-gétä (3.13) it is confirmed that
one who takes foodstuff after a performance of sacrifice eats real food for
proper maintenance of the body and soul, but one who cooks for himself and does
not perform any sacrifice eats only lumps of sin in the shape of foodstuffs.
Such sinful eating can never make one happy or free from scarcity. Famine is
not due to an increase in population, as less intelligent economists think.
When human society is grateful to the Lord for all His gifts for the
maintenance of the living entities, then there is certainly no scarcity or want
in society. But when men are unaware of the intrinsic value of such gifts from
the Lord, surely they are in want. A person who has no God consciousness may
live in opulence for the time being due to his past virtuous acts, but if one
forgets his relationship with the Lord, certainly he must await the stage of
starvation by the law of the powerful material nature. One cannot escape the
vigilance of the powerful material nature unless he leads a God conscious or
devotional life.
SB 10.10.9
Animal killing is prohibited. Every living
being, of course, has to eat something (jévo jévasya jévanam). But one should
be taught what kind of food one should take. Therefore the Éçopaniñad
instructs, tena tyaktena bhuïjéthäù: one should eat whatever is allotted for
human beings [Éço mantra 1]. Kåñëa says in Bhagavad-gétä (9.26):
"If one offers Me with love and
devotion a leaf, a flower, fruit or water, I will accept it." A devotee,
therefore, does not eat anything that would require slaughterhouses for poor
animals. Rather, devotees take prasäda of Kåñëa (tena tyaktena bhuïjéthäù).
Kåñëa recommends that one give Him patraà puñpaà phalaà toyam—a leaf, a flower,
fruit or water [Bg. 9.26]. Animal food is never recommended for human beings;
instead, a human being is recommended to take prasäda, remnants of food left by
Kåñëa. Yajïa-çiñöäçinaù santo mucyante sarva-kilbiñaiù (Bg. 3.13). If one
practices eating prasäda, even if there is some little sinful activity
involved, one becomes free from the results of sinful acts.
All living bodies subsist on food grains,
which are produced from rains. Rains are produced by performance of yajïa
[sacrifice], and yajïa is born of prescribed duties.
SB 9.1.17
Therefore, the best performance of yajïa
given to us is the saìkértana-yajïa. Yajïaiù saìkértana-präyair yajanti hi
sumedhasaù (SB 11.5.32). Those who are intelligent take advantage of the
greatest yajïa in this age by chanting the Hare Kåñëa mahä-mantra in
congregation. When the Hare Kåñëa mantra is chanted by many men together, the chanting
is called saìkértana, and as a result of such a yajïa there will be clouds in
the sky (yajïäd bhavati parjanyaù [Bg. 3.14]). In these days of drought, people
can gain relief from scarcity of rain and food by the simple method of the Hare
Kåñëa yajïa. Indeed, this can relieve all of human society. At present there
are droughts throughout Europe and America, and people are suffering, but if
people take this Kåñëa consciousness movement seriously, if they stop their
sinful activities and chant the Hare Kåñëa mahä-mantra, all their problems will
be solved without difficulty. In other processes of yajïa there are
difficulties because there are no learned scholars who can chant the mantras
perfectly well, nor is it possible to secure the ingredients to perform the
yajïa. Because human society is poverty-stricken and men are devoid of Vedic
knowledge and the power to chant the Vedic mantras, the Hare Kåñëa mahä-mantra
is the only shelter. People should be intelligent enough to chant it. Yajïaiù
saìkértana-präyair yajanti hi sumedhasaù [SB 11.5.32]. Those whose brains are
dull cannot understand this chanting, nor can they take to it.
SB 9.4.22
When one performs ritualistic sacrifices as
prescribed in the Vedas, one needs expert brähmaëas known as yäjïika-brähmaëas.
In Kali-yuga, however, there is a scarcity of such brähmaëas. Therefore in
Kali-yuga the sacrifice recommended in çästra is saìkértana-yajïa (yajïaiù
saìkértana-präyair yajanti hi sumedhasaù [SB 11.5.32]). Instead of spending
money unnecessarily on performing yajïas impossible to perform in this age of
Kali because of the scarcity of yäjïika-brähmaëas, one who is intelligent
performs saìkértana-yajïa. Without properly performed yajïas to satisfy the
Supreme Personality of Godhead, there will be scarcity of rain (yajïäd bhavati
parjanyaù [Bg. 3.14]). Therefore the performance of yajïa is essential. Without
yajïa there will be a scarcity of rain, and because of this scarcity, no food
grains will be produced, and there will be famines. It is the duty of the king,
therefore, to perform different types of yajïas, such as the açvamedha-yajïa,
to maintain the production of food grains. Annäd bhavanti bhütäni. Without food
grains, both men and animals will starve. Therefore yajïa is necessary for the
state to perform because by yajïa the people in general will be fed
sumptuously. The brähmaëas and yäjïika priests should be sufficiently paid for
their expert service. This payment is called dakñiëä.
My dear Arjuna, one who does not follow in
human life the cycle of sacrifice thus established by the Vedas certainly leads
a life full of sin. Living only for the satisfaction of the senses, such a
person lives in vain.
SB 1.16.20
The people of this age will not perform any
sacrifice. The mleccha population will care very little for performances of
sacrifices, although performance of sacrifice is essential for persons who are
materially engaged in sense enjoyment. In the Bhagavad-gétä performance of
sacrifices is strongly recommended (Bg. 3.14-16).
Whatever action a great man performs, common
men follow. And whatever standards he sets by exemplary acts, all the world
pursues.
SB 6.17.9
Citraketu's purpose in criticizing Lord Çiva
is somewhat mysterious and cannot be understood by a common man. Çréla
Viçvanätha Cakravarté Öhäkura, however, has made the following observations.
Lord Çiva, being the most exalted Vaiñëava and one of the most powerful
demigods, is able to do anything he desires. Although he was externally
exhibiting the behavior of a common man and not following etiquette, such
actions cannot diminish his exalted position. The difficulty is that a common
man, seeing Lord Çiva's behavior, might follow his example. As stated in
Bhagavad-gétä (3.21):
"Whatever action a great man performs,
common men follow. And whatever standards he sets by exemplary acts, all the
world pursues." A common man might also criticize Lord Çiva, like Dakña,
who suffered the consequences for his criticism. King Citraketu desired that
Lord Çiva cease this external behavior so that others might be saved from
criticizing him and thus becoming offenders. If one thinks that Viñëu, the
Supreme Personality of Godhead, is the only perfect personality whereas the
demigods, even such demigods as Lord Çiva, are inclined to improper social affairs,
he is an offender. Considering all this, King Citraketu was somewhat harsh in
his behavior with Lord Çiva.
O son of Påthä, there is no work prescribed
for Me within all the three planetary systems. Nor am I in want of anything,
nor have I a need to obtain anything—and yet I am engaged in prescribed duties.
SB 1.16.26-30
The responsibility of the Lord is also
unique. The Lord has no responsibility because all His work is done by His
different appointed energies. But still He accepts voluntary responsibilities
in displaying different roles in His transcendental pastimes. As a boy, He was
playing the part of a cowboy. As the son of Nanda Mahäräja, He discharged
responsibility perfectly. Similarly, when He was playing the part of a kñatriya
as the son of Mahäräja Vasudeva, He displayed all the skill of a martially
spirited kñatriya. In almost all cases, the kñatriya king has to secure a wife
by fighting or kidnapping. This sort of behavior for a kñatriya is praiseworthy
in the sense that a kñatriya must show his power of chivalry to his would-be
wife so that the daughter of a kñatriya can see the valor of her would-be
husband. Even the Personality of Godhead Çré Räma displayed such a spirit of
chivalry during His marriage. He broke the strongest bow, called Haradhanur,
and achieved the hand of Sétädevé, the mother of all opulence. The kñatriya
spirit is displayed during marriage festivals, and there is nothing wrong in
such fighting. Lord Çré Kåñëa discharged such responsibility fully because
although He had more than sixteen thousand wives, in each and every case He
fought like a chivalrous kñatriya and thus secured a wife. To fight sixteen
thousand times to secure sixteen thousand wives is certainly possible only for
the Supreme Personality of Godhead. Similarly, He displayed full responsibility
in every action of His different transcendental pastimes.
So as not to disrupt the minds of ignorant men
attached to the fruitive results of prescribed duties, a learned person should
not induce them to stop work. Rather, by working in the spirit of devotion, he
should engage them in all sorts of activities [for the gradual development of
Kåñëa consciousness].
SB 1.5.15
A patient suffering from a particular type
of malady is almost always inclined to accept eatables which are forbidden for
him. The expert physician does not make any compromise with the patient by
allowing him to take partially what he should not at all take. In the
Bhagavad-gétä it is also said that a man attached to fruitive work should not
be discouraged from his occupation, for gradually he may be elevated to the
position of self-realization. This is sometimes applicable for those who are
only dry empiric philosophers without spiritual realization. But those who are
in the devotional line need not be always so advised.
The spirit soul bewildered by the influence of
false ego thinks himself the doer of activities that are in actuality carried
out by the three modes of material nature.
SB 4.29.76-77
A living entity too much absorbed in material
activity becomes very much attracted to the material body. Even at the point of
death, he thinks of his present body and the relatives connected to it. Thus he
remains fully absorbed in the bodily conception of life, so much so that even
at the point of death he abhors leaving his present body. Sometimes it is found
that a person on the verge of death remains in a coma for many days before
giving up the body. This is common among so-called leaders and politicians who
think that without their presence the entire country and all society will be in
chaos. This is called mäyä. Political leaders do not like to leave their
political posts, and they either have to be shot by an enemy or obliged to
leave by the arrival of death. By superior arrangement a living entity is
offered another body, but because of his attraction to the present body, he
does not like to transfer himself to another body. Thus he is forced to accept
another body by the laws of nature.
"The bewildered spirit soul, under the
influence of the three modes of material nature, thinks himself the doer of
activities that are in actuality carried out by nature." (Bg. 3.27)
Material nature is very strong, and the
material modes force one to accept another body. This force is visible when the
living entity transmigrates from a superior body to an inferior one. One who
acts like a dog or hog in the present body will certainly be forced to accept
the body of a dog or hog in the next life. A person may be enjoying the body of
a prime minister or a president, but when he understands that he will be forced
to accept the body of a dog or hog, he chooses not to leave the present body.
Therefore he lies in a coma many days before death. This has been experienced
by many politicians at the time of death. The conclusion is that the next body
is already determined by superior control.
SB 5.12.10
The temporary manifestations and varieties
within this material world are simply creations of material nature under
various circumstances: prakåteù kriyamäëa-ni guëaiù karmäëi sarvaçaù. The
actions and reactions carried out by the material nature are sometimes accepted
as our scientific inventions; therefore we want to take credit for them and
defy the existence of God. This is described in Bhagavad-gétä (3.27), ahaìkära-vimüòhätmä
kartäham iti manyate: due to being covered by the illusory external energy, the
living entity tries to take credit for the differentiated creations within the
material world. Actually all these are being created automatically by the
material force set in motion by the energy of the Supreme Personality of
Godhead. Therefore the ultimate cause is the Supreme Person.
SB 6.15.6
No one can independently create, maintain or
annihilate. Bhagavad-gétä (3.27) therefore says:
"The bewildered spirit soul, under the
influence of the three modes of material nature, thinks himself the doer of
activities that are in actuality carried out by nature." Prakåti, material
nature, as directed by the Supreme Personality of Godhead, induces all living
entities to create, maintain or annihilate according to the modes of nature.
But the living entity, without knowledge of the Supreme Person and His agent
the material energy, thinks that he is the doer. In fact, he is not at all the
doer. As an agent of the supreme doer, the Supreme Lord, one should abide by
the Lord's orders. The present chaotic conditions of the world are due to the
ignorance of leaders who forget that they have been appointed to act by the
Supreme Personality of Godhead. Because they have been appointed by the Lord,
their duty is to consult the Lord and act accordingly. The book for
consultation is Bhagavad-gétä, in which the Supreme Lord gives directions.
Therefore those who are engaged in creation, maintenance and annihilation
should consult the Supreme Person, who has appointed them, and should act
accordingly. Then everyone will be satisfied, and there will be no
disturbances.
SB 6.16.5
It is our practical experience in this
material world that the same person who is one's friend today becomes one's enemy
tomorrow. Our relationships as friends or enemies, family men or outsiders, are
actually the results of our different dealings. Citraketu Mahäräja was
lamenting for his son, who was now dead, but he could have considered the
situation otherwise. "This living entity," he could have thought,
"was my enemy in my last life, and now, having appeared as my son, he is
prematurely leaving just to give me pain and agony." Why should he not
consider his dead son his former enemy and instead of lamenting be jubilant
because of an enemy's death? As stated in Bhagavad-gétä (3.27), prakåteù
kriyamäëäni guëaiù karmäëi sarvaçaù: factually everything is happening because
of our association with the modes of material nature. Therefore one who is my
friend today in association with the mode of goodness may be my enemy tomorrow
in association with the modes of passion and ignorance. As the modes of
material nature work, in illusion we accept others as friends, enemies, sons or
fathers in terms of the reactions of different dealings under different
conditions.
SB 6.16.6
As explained in Bhagavad-gétä, it is not by
any father or mother that the living entity is given his birth. The living
entity is a completely separate identity from the so-called father and mother.
By the laws of nature, the living entity is forced to enter the semen of a
father and be injected into the womb of the mother. He is not in control of
selecting what kind of father he will accept. prakåteù kriyamäëäni: [Bg. 3.27]
the laws of nature force him to go to different fathers and mothers, just like
a consumer commodity that is purchased and sold. Therefore the so-called
relationship of father and son is an arrangement of prakåti, or nature. It has
no meaning, and therefore it is called illusion.
SB 7.2.21
"The bewildered soul, under the
influence of the three modes of material nature, thinks himself the doer of
activities, which are in actuality carried out by nature." (Bg. 3.27) All
living entities act exactly according to the directions of prakåti, material nature,
because in the material world we are fully under a higher control. All the
living entities in this material world have come here only because they wanted
to be equal to Kåñëa in enjoyment and have thus been sent here to be
conditioned by material nature in different degrees. In the material world a
so-called family is a combination of several persons in one home to fulfill the
terms of their imprisonment. As criminal prisoners scatter as soon as their
terms are over and they are released, all of us who have temporarily assembled
as family members will continue to our respective destinations. Another example
given is that family members are like straws carried together by the waves of a
river. Sometimes such straws mix together in whirlpools, and later, dispersed
again by the same waves, they float alone in the water.
SB 7.7.42
Every conditioned soul is bound by the laws
of material nature, as described in Bhagavad-gétä (prakåteù kriyamäëäni guëaiù
karmäëi sarvaçaù [Bg. 3.27]). Everyone has achieved a certain type of body
given by material nature according to the instructions of the Supreme
Personality of Godhead.
"The Supreme Lord is situated in
everyone's heart, O Arjuna, and is directing the wanderings of all living
entities, who are seated as on a machine, made of the material energy."
(Bg. 18.61) The Supreme Personality of Godhead, the Supersoul, is present in
everyone's heart, and as the living entity desires, the Lord gives him
facilities with which to work according to his ambitions in different grades of
bodies. The body is just like an instrument by which the living entity moves
according to false desires for happiness and thus suffers the pangs of birth,
death, old age and disease in different standards of life. Everyone begins his
activities with some plan and ambition, but actually, from the beginning of
one's plan to the end, one does not derive any happiness. On the contrary, as
soon as one begins acting according to his plan, his life of distress
immediately begins. Therefore, one should not be ambitious to dissipate the
unhappy conditions of life, for one cannot do anything about them.
Ahaìkära-vimüòhätmä kartäham iti manyate [Bg. 3.27]. Although one is acting
according to false ambitions, he thinks he can improve his material conditions by
his activities. The Vedas enjoin that one should not try to increase happiness
or decrease distress, for this is futile. Tasyaiva hetoù prayateta kovidaù. One
should work for self-realization, not for economic development, which is
impossible to improve. Without endeavor, one can get the amount of happiness
and distress for which he is destined, and one cannot change this. Therefore,
it is better to use one's time for advancement in the spiritual life of Kåñëa
consciousness. One should not waste his valuable life as a human being. It is
better to utilize this life for developing Kåñëa consciousness, without
ambitions for so-called happiness.
SB 7.7.47
The living entity's evolution through
different types of bodies is conducted automatically by the laws of nature in
bodies other than those of human beings. In other words, by the laws of nature
(prakåteù kriyamäëäni [Bg. 3.27]) the living entity evolves from lower grades
of life to the human form. Because of his developed consciousness, however, the
human being must understand the constitutional position of the living entity
and understand why he must accept a material body. This chance is given to him
by nature, but if he nonetheless acts like an animal, what is the benefit of
his human life? In this life one must select the goal of life and act
accordingly. Having received instructions from the spiritual master and the
çästra, one must be sufficiently intelligent. In the human form of life, one
should not remain foolish and ignorant, but must inquire about his
constitutional position. This is called athäto brahma jijïäsä. The human
psychology gives rise to many questions, which various philosophers have
considered and answered with various types of philosophy based upon mental
concoction. This is not the way of liberation. The Vedic instructions say,
tad-vijïänärthaà sa gurum eväbhigacchet: [MU 1.2.12] to solve the problems of
life, one must accept a spiritual master.
SB 7.9.19
In this material world, everyone is trying
to counteract the onslaught of material nature, but everyone is ultimately
fully controlled by material nature. Therefore even though so-called
philosophers and scientists try to surmount the onslaught of material nature,
they have not been able to do so. Kåñëa says in Bhagavad-gétä (13.9) that the
real sufferings of the material world are four—janma-måtyu jarä-vyädhi (birth,
death, old age and disease). In the history of the world, no one has been
successful in conquering these miseries imposed by material nature. prakåteù
kriyamäëäni guëaiù karmäëi sarvaçaù [Bg. 3.27]. Nature (prakåti) is so strong
that no one can overcome her stringent laws. So-called scientists,
philosophers, religionists and politicians should therefore conclude that they
cannot offer facilities to the people in general. They should make vigorous
propaganda to awaken the populace and raise them to the platform of Kåñëa
consciousness. Our humble attempt to propagate the Kåñëa consciousness movement
all over the world is the only remedy that can bring about a peaceful and happy
life. We can never be happy without the mercy of the Supreme Lord
(tvad-upekñitänäm). If we keep displeasing our supreme father, we shall never
be happy within this material world, in either the upper or lower planetary
systems.
SB 7.14.7
Although Mäyävädé philosophers say that the
material creation is false, actually it is not false; it is factual, but the
idea that everything belongs to human society is false. Everything belongs to
the Supreme Personality of Godhead, for everything is created by Him. All living
entities, being the Lord's sons, His eternal parts and parcels, have the right
to use their father's property by nature's arrangement. As stated in the
Upaniñads, tena tyaktena bhuïjéthä mä gådhaù kasya svid dhanam [Éço mantra 1].
Everyone should be satisfied with the things allotted him by the Supreme
Personality of Godhead; no one should encroach upon another's rights or
property. In Bhagavad-gétä it is said: "All living bodies subsist on food
grains, which are produced from rains. Rains are produced by performance of
yajïa [sacrifice], and yajïa is born of prescribed duties." (Bg. 3.14)
When food grains are sufficiently produced, both animals and human beings can
be nourished without difficulty for their maintenance. This is nature's
arrangement. prakåteù kriyamäëani guëaiù karmäëi sarvaçaù [Bg. 3.27]. Everyone
is acting under the influence of material nature, and only fools think they can
improve upon what God has created.
SB 9.19.26
When one actually awakens from material
life, one understands his real position as an eternal servant of Kåñëa. This is
called liberation. Muktir hitvänyathä rüpaà svarüpeëa vyavasthitiù (SB 2.10.6).
Under the influence of mäyä, everyone living in this material world thinks that
he is the master of everything (ahaìkära-vimüòhätmä kartäham iti manyate [Bg.
3.27]). One thinks that there is no God or controller and that one is
independent and can do anything. This is the material condition, and when one
awakens from this ignorance, he is called liberated. Mahäräja Yayäti had delivered
Devayäné from the well, and finally, as a dutiful husband, he instructed her
with the story about the he-goat and she-goat and thus delivered her from the
misconception of material happiness. Devayäné was quite competent to understand
her liberated husband, and therefore she decided to follow him as his faithful
wife.
SB 9.24.58
All the living entities are part and parcel
of the Supreme Personality of Godhead and are as good as the Lord
qualitatively, but quantitatively there is a great difference between them, for
the Lord is unlimited whereas the living entities are limited. Thus the Lord
possesses unlimited potency for pleasure, and the living entities have a
limited pleasure potency. Änandamayo 'bhyäsät (Vedänta-sütra 1.1.12). Both the
Lord and the living entity, being qualitatively spirit soul, have the tendency
for peaceful enjoyment, but when the part of the Supreme Personality of Godhead
unfortunately wants to enjoy independently, without Kåñëa, he is put into the
material world, where he begins his life as Brahmä and is gradually degraded to
the status of an ant or a worm in stool. This is called manaù ñañöhänéndriyäëi
prakåti-sthäni karñati. There is a great struggle for existence because the
living entity conditioned by material nature is under nature's full control
(prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù [Bg. 3.27]). Because of his
limited knowledge, however, the living entity thinks he is enjoying in this
material world. Manaù ñañöhänéndriyäëi prakåti-sthäni karñati. He is actually under
the full control of material nature, but still he thinks himself independent
(ahaìkära-vimüòhätmä kartäham iti manyate). Even when he is elevated by
speculative knowledge and tries to merge into the existence of Brahman, the
same disease continues.
SB 10.4.1
Çréla Viçvanätha Cakravarté Öhäkura has
remarked that the watchmen were just like dogs. At night the dogs in the street
act like watchmen. If one dog barks, many other dogs immediately follow it by
barking. Although the street dogs are not appointed by anyone to act as
watchmen, they think they are responsible for protecting the neighborhood, and
as soon as someone unknown enters it, they all begin to bark. Both Yogamäyä and
Mahämäyä act in all material activities (prakåteù kriyamäëäni guëaiù karmäëi
sarvaçaù [Bg. 3.27]), but although the energy of the Supreme Personality of
Godhead acts under the Supreme Lord's direction (mayädhyakñeëa prakåtiù süyate
sa-caräcaram [Bg. 9.10]), doglike watchmen such as politicians and diplomats
think that they are protecting their neighborhoods from the dangers of the
outside world. These are the actions of mäyä. But one who surrenders to Kåñëa
is relieved of the protection afforded by the dogs and doglike guardians of
this material world.
It is far better to discharge one's prescribed
duties, even though faultily, than another's duties perfectly. Destruction in
the course of performing one's own duty is better than engaging in another's
duties, for to follow another's path is dangerous.
SB 7.11.31
In Bhagavad-gétä (3.35) it is said, çreyän
sva-dharmo viguëaù para-dharmät svanuñöhität: "It is far better to
discharge one's prescribed duties, even though they may be faulty, than
another's duties." The antyajas, the men of the lower classes, are
accustomed to stealing, drinking and illicit sex, but that is not considered
sinful. For example, if a tiger kills a man, this is not sinful but if a man
kills another man, this is considered sinful, and the killer is hanged. What is
a daily affair among the animals is a sinful act in human society. Thus
according to the symptoms of higher and lower sections of society, there are
different varieties of occupational duties. According to the experts in Vedic
knowledge, these duties are prescribed in terms of the age concerned.
Arjuna said: O descendant of Våñëi, by what is
one impelled to sinful acts, even unwillingly, as if engaged by force
SB 3.31.29
In Bhagavad-gétä, Third Chapter, verse 36,
Arjuna inquired from Kåñëa about the cause of a living being's lust. It is said
that a living entity is eternal and, as such, qualitatively one with the
Supreme Lord. Then what is the reason he falls prey to the material and commits
so many sinful activities by the influence of the material energy? In reply to
this question, Lord Kåñëa said that it is lust which causes a living entity to
glide down from his exalted position to the abominable condition of material
existence. This lust circumstantially changes into anger. Both lust and anger
stand on the platform of the mode of passion. Lust is actually the product of
the mode of passion, and in the absence of satisfaction of lust, the same
desire transforms into anger on the platform of ignorance. When ignorance
covers the soul, it is the source of his degradation to the most abominable condition
of hellish life.
To raise oneself from hellish life to the
highest position of spiritual understanding is to transform this lust into love
of Kåñëa. Çré Narottama däsa Öhäkura, a great äcärya of the Vaiñëava
sampradäya, said, käma kåñëa-karmärpaëe: due to our lust, we want many things
for our sense gratification, but the same lust can be transformed in a purified
way so that we want everything for the satisfaction of the Supreme Personality
of Godhead. Anger also can be utilized towards a person who is atheistic or who
is envious of the Personality of Godhead. As we have fallen into this material
existence because of our lust and anger, the same two qualities can be utilized
for the purpose of advancing in Kåñëa consciousness, and one can elevate himself
again to his former pure, spiritual position. Çréla Rüpa Gosvämé has therefore
recommended that because in material existence we have so many objects of sense
gratification, which we need for the maintenance of the body, we should use all
of them without attachment, for the purpose of satisfying the senses of Kåñëa;
that is actual renunciation.
The Supreme Personality of Godhead said: It is
lust only, Arjuna, which is born of contact with the material mode of passion
and later transformed into wrath, and which is the all-devouring sinful enemy
of this world.
SB 3.12.11
The creation of Rudra from between the
eyebrows of Brahmä as the result of his anger, generated from the mode of
passion partly touched by ignorance, is very significant. In Bhagavad-gétä
(3.37) the principle of Rudra is described. Krodha (anger) is the product of
käma (lust), which is the result of the mode of passion. When lust and
hankering are unsatisfied, the element of krodha appears, which is the
formidable enemy of the conditioned soul. This most sinful and inimical passion
is represented as ahaìkära, or the false egocentric attitude of thinking
oneself to be all in all. Such an egocentric attitude on the part of the
conditioned soul, who is completely under the control of material nature, is
described in Bhagavad-gétä as foolish. The egocentric attitude is a
manifestation of the Rudra principle in the heart, wherein krodha (anger) is
generated. This anger develops in the heart and is further manifested through
various senses, like the eyes, hands and legs. When a man is angry he expresses
such anger with red-hot eyes and sometimes makes a display of clenching his
fists or kicking his legs. This exhibition of the Rudra principle is the proof
of Rudra's presence in such places. When a man is angry he breathes very
rapidly, and thus Rudra is represented in the air of life, or in the activities
of breathing. When the sky is overcast with dense clouds and roars in anger,
and when the wind blows very fiercely, the Rudra principle is manifested, and
so also when the sea water is infuriated by the wind it appears in a gloomy
feature of Rudra, which is very fearful to the common man. When fire is ablaze
we can also experience the presence of Rudra, and when there is an inundation
over the earth we can understand that this is also the representation of Rudra.
SB 5.10.12
Çréla Bhaktivinoda Öhäkura states that all
men and women are floating like straws on the waves of material nature. If they
come to the understanding that they are the eternal servants of Kåñëa, they
will put an end to this floating condition. As stated in Bhagavad-gétä (3.37):
käma eña krodha eña rajo-guëa-samudbhavaù. Due to the mode of passion, we
desire many things, and according to our desire or anxiety and according to the
order of the Supreme Lord, material nature gives us a certain type of body. For
some time we play as master or servant, as actors play on the stage under
someone else's direction. While we are in the human form, we should put an end
to this nonsensical stage performance. We should come to our original
constitutional position, known as Kåñëa consciousness. At the present moment,
the real master is material nature. Daivé hy eñä guëa-mayé mama mäyä duratyayä
(Bg. 7.14). Under the spell of material nature, we are becoming servants and
masters, but if we agree to be controlled by the Supreme Personality of Godhead
and His eternal servants, this temporary condition ceases to exist.
SB 7.15.21
In Bhagavad-gétä (3.37) it is stated that
lust, anger and greed are the causes of the conditioned soul's bondage in this
material world. Käma eña krodha eña rajo-guëa-samudbhavaù. When strong lusty
desires for sense gratification are unfulfilled, one becomes angry. This anger
can be satisfied when one chastises his enemy, but when there is an increase in
lobha, or greed, which is the greatest enemy caused by rajo-guëa, the mode of
passion, how can one advance in Kåñëa consciousness? If one is very greedy to
enhance his Kåñëa consciousness, this is a great boon. Tatra laulyam ekalaà
mülam. This is the best path available.
The Personality of Godhead, Lord Çré Kåñëa,
said: I instructed this imperishable science of yoga to the sun-god, Vivasvän,
and Vivasvän instructed it to Manu, the father of mankind, and Manu in turn
instructed it to Ikñväku.
SB 1.12.19
Prajä means the living being who has taken
his birth in the material world. Actually the living being has no birth and no
death, but because of his separation from the service of the Lord and due to
his desire to lord it over material nature, he is offered a suitable body to
satisfy his material desires. In doing so, one becomes conditioned by the laws
of material nature, and the material body is changed in terms of his own work.
The living entity thus transmigrates from one body to another in 8,400,000
species of life. But due to his being the part and parcel of the Lord, he not
only is maintained with all necessaries of life by the Lord, but also is
protected by the Lord and His representatives, the saintly kings. These saintly
kings give protection to all the prajäs, or living beings, to live and to
fulfill their terms of imprisonment. Mahäräja Parékñit was actually an ideal
saintly king because while touring his kingdom he happened to see that a poor
cow was about to be killed by the personified Kali, whom he at once took to
task as a murderer. This means that even the animals were given protection by
the saintly administrators, not from any sentimental point of view, but because
those who have taken their birth in the material world have the right to live.
All the saintly kings, beginning from the King of the sun globe down to the
King of the earth, are so inclined by the influence of the Vedic literatures.
The Vedic literatures are taught in higher planets also, as there is reference
in the Bhagavad-gétä (4.1) about the teachings to the sun-god (Vivasvän) by the
Lord, and such lessons are transferred by disciplic succession, as it was done
by the sun-god to his son Manu, and from Manu to Mahäräja Ikñväku. There are
fourteen Manus in one day of Brahmä, and the Manu referred to herein is the
seventh Manu, who is one of the prajäpatis (those who create progeny), and he
is the son of the sun-god. He is known as the Vaivasvata Manu. He had ten sons,
and Mahäräja Ikñväku is one of them. Mahäräja Ikñväku also learned bhakti-yoga
as taught in the Bhagavad-gétä from his father, Manu, who got it from his
father, the sun-god. Later on the teaching of the Bhagavad-gétä came down by
disciplic succession from Mahäräja Ikñväku, but in course of time the chain was
broken by unscrupulous persons, and therefore it again had to be taught to
Arjuna on the Battlefield of Kurukñetra. So all the Vedic literatures are
current from the very beginning of creation of the material world, and thus the
Vedic literatures are known as apauruñeya (not made by man). The Vedic
knowledge was spoken by the Lord and first heard by Brahmä, the first created
living being within the universe.
SB 2.8.25
No one can be independent except Näräyaëa;
therefore no one's knowledge can be perfect, for everyone's knowledge is
dependent on the flickering mind. Mind is material and thus knowledge presented
by material speculators is never transcendental and can never become perfect.
Mundane philosophers, being imperfect in themselves, disagree with other
philosophers because a mundane philosopher is not a philosopher at all unless
he presents his own theory. Intelligent persons like Mahäräja Parékñit do not
recognize such mental speculators, however great they may be, but hear from the
authorities like Çukadeva Gosvämé, who is nondifferent from the Supreme
Personality of Godhead by the paramparä system, as is specially stressed in the
Bhagavad-gétä.
SB 6.10.16
The words prathame yuge mean "in the
beginning of the first millennium," that is to say, in the beginning of
the Vaivasvata manvantara. In one day of Brahmä there are fourteen Manus, who
each live for seventy-one millenniums. The four yugas-Satya, Tretä, Dväpara and
Kali—constitute one millennium. We are presently in the manvantara of
Vaivasvata Manu, who is mentioned in Bhagavad-gétä (imaà vivasvate yogaà
proktavän aham avyayam/ vivasvän manave präha [Bg. 4.1]). We are now in the
twenty-eighth millennium of Vaivasvata Manu, but this fight took place in the
beginning of Vaivasvata Manu's first millennium. One can historically calculate
how long ago the battle took place. Since each millennium consists of 4,300,000
years and we are now in the twenty-eighth millennium, some 120,400,000 years
have passed since the battle took place on the bank of the River Narmadä.
SB 7.8.48
In many places in Bhagavad-gétä, the Supreme
Lord, Kåñëa, refers to the varëäçrama-dharma of four varëas and four äçramas.
He teaches people about this varëäçrama-dharma so that all of human society can
live peacefully by observing the principles for the four social divisions and
four spiritual divisions (varëa and äçrama) and thus make advancement in
spiritual knowledge. The Manus compiled the Manu-saàhitä. The word saàhitä
means Vedic knowledge, and manu indicates that this knowledge is given by Manu.
The Manus are sometimes incarnations of the Supreme Lord and sometimes
empowered living entities. Formerly, many long years ago, Lord Kåñëa instructed
the sun-god. The Manus are generally sons of the sun-god. Therefore, while
speaking to Arjuna about the importance of Bhagavad-gétä, Kåñëa said, imaà
vivasvate yogaà proktavän aham avyayam vivasvän manave präha: [Bg. 4.1]
"This instruction was given to Vivasvän, the sun-god, who in turn
instructed his son Manu." Manu gave the law known as Manu-saàhitä, which
is full of directions based on varëa and äçrama concerning how to live as a
human being. These are very scientific ways of life, but under the rule of
demons like Hiraëyakaçipu, human society breaks all these systems of law and
order and gradually becomes lower and lower. Thus there is no peace in the
world. The conclusion is that if we want real peace and order in the human
society, we must follow the principles laid down by the Manu-saàhitä and
confirmed by the Supreme Personality of Godhead, Kåñëa.
SB 7.14.36
Another point is that this universe is full
of living entities from top to bottom, on every planet (jéva-räçibhir äkérëaù).
Modern scientists and so-called scholars think that there are no living
entities on planets other than this one. Recently they have said that they have
gone to the moon but did not find any living entities there. But
Çrémad-Bhägavatam and the other Vedic literatures do not agree with this
foolish conception. There are living entities everywhere, not only one or two
but jéva-räçibhiù—many millions of living entities. Even on the sun there are
living entities, although it is a fiery planet. The chief living entity on the
sun is called Vivasvän (imaà vivasvate yogaà proktavän aham avyayam [Bg. 4.1]).
All the different planets are filled with different types of living entities
according to different living conditions. To suggest that only this planet is
filled with living entities and that others are vacant is foolish. This betrays
a lack of real knowledge.
SB 8.1.11
The Supreme Godhead is always awake. In the
conditioned stage we forget things because we change our bodies, but because
the Supreme Personality of Godhead does not change His body, He remembers past,
present and future. Kåñëa says in Bhagavad-gétä (4.1), imaà vivasvate yogaà
proktavän aham avyayam: "I spoke this science of God—Bhagavad-gétä—to the
sun-god at least forty million years ago." When Arjuna inquired from Kåñëa
how He could remember incidents that had taken place so long ago, the Lord
answered that Arjuna was also present at that time. Because Arjuna is Kåñëa's
friend, wherever Kåñëa goes, Arjuna goes. But the difference is that Kåñëa
remembers everything, whereas the living entity like Arjuna, being a minute
particle of the Supreme Lord, forgets. Therefore it is said, the Lord's
vigilance is never diminished.
This supreme science was thus received through
the chain of disciplic succession, and the saintly kings understood it in that
way. But in course of time the succession was broken, and therefore the science
as it is appears to be lost.
SB 1.9.18
The Vedic system of acquiring knowledge is
the deductive process. The Vedic knowledge is received perfectly by disciplic
succession from authorities. Such knowledge is never dogmatic, as ill conceived
by less intelligent persons. The mother is the authority to verify the identity
of the father. She is the authority for such confidential knowledge. Therefore,
authority is not dogmatic. In the Bhagavad-gétä this truth is confirmed in the
Fourth Chapter (Bg. 4.2), and the perfect system of learning is to receive it
from authority. The very same system is accepted universally as truth, but only
the false arguer speaks against it. For example, modern spacecraft fly in the
sky, and when scientists say that they travel to the other side of the moon,
men believe these stories blindly because they have accepted the modern
scientists as authorities. The authorities speak, and the people in general
believe them. But in the case of Vedic truths, they have been taught not to
believe. Even if they accept them they give a different interpretation. Each
and every man wants a direct perception of Vedic knowledge, but foolishly they
deny it. This means that the misguided man can believe one authority, the
scientist, but will reject the authority of the Vedas. The result is that
people have degenerated.
SB 2.2.27
Foolish men of materialistic temperament do
not take advantage of successive authorized knowledge. The Vedic knowledge is
authorized and is acquired not by experiment but by authentic statements of the
Vedic literatures explained by bona fide authorities. Simply by becoming an
academic scholar one cannot understand the Vedic statements; one has to
approach the real authority who has received the Vedic knowledge by disciplic
succession, as clearly explained in the Bhagavad-gétä (4.2). Lord Kåñëa
affirmed that the system of knowledge as explained in the Bhagavad-gétä was
explained to the sun-god, and the knowledge descended by disciplic succession
from the sun-god to his son Manu, and from Manu to King Ikñväku (the forefather
of Lord Rämacandra), and thus the system of knowledge was explained down the
line of great sages, one after another. But in due course of time the
authorized succession was broken, and therefore, just to reestablish the true
spirit of the knowledge, the Lord again explained the same knowledge to Arjuna,
who was a bona fide candidate for understanding due to his being a pure devotee
of the Lord. Bhagavad-gétä, as it was understood by Arjuna, is also explained
(Bg. 10.12-13), but there are many foolish men who do not follow in the
footsteps of Arjuna in understanding the spirit of Bhagavad-gétä. They create
instead their own interpretations, which are as foolish as they themselves, and
thereby only help to put a stumbling block on the path of real understanding,
misdirecting the innocent followers who are less intelligent, or the çüdras. It
is said that one should become a brähmaëa before one can understand the Vedic
statements, and this stricture is as important as the stricture that no one
shall become a lawyer who has not qualified himself as a graduate. Such a
stricture is not an impediment in the path of progress for anyone and everyone,
but it is necessary for an unqualified understanding of a particular science.
Vedic knowledge is misinterpreted by those who are not qualified brähmaëas. A
qualified brähmaëa is one who has undergone strict training under the guidance
of a bona fide spiritual master.
SB 2.2.32
The disciplic succession holds that the
Vedas were uttered by Lord Kåñëa to Brahmä, by Brahmä to Närada, and by Närada
to Vyäsadeva, and then by Vyäsadeva to Çukadeva Gosvämé and so on. So there is
no difference between the versions of all the authorities. The truth is
eternal, and as such there cannot be any new opinion about the truth. That is
the way of knowing the knowledge contained in the Vedas. It is not a thing to
be understood by one's erudite scholarship or by the fashionable
interpretations of mundane scholars. There is nothing to be added and nothing
to be subtracted, because the truth is the truth. One has to accept, after all,
some authority. The modern scientists are also authorities for the common man
for some scientific truths. The common man follows the version of the
scientist. This means that the common man follows the authority. The Vedic
knowledge is also received in that way. The common man cannot argue about what
is beyond the sky or beyond the universe; he must accept the versions of the
Vedas as they are understood by the authorized disciplic succession. In the
Bhagavad-gétä also the same process of understanding the Gétä is stated in the
Fourth Chapter. If one does not follow the authoritative version of the
äcäryas, he will vainly search after the truth mentioned in the Vedas.
SB 2.4.22
As we have already discussed hereinbefore,
the Lord, as the Supersoul of all living beings from Brahmä to the insignificant
ant, endows all with the required knowledge potent in every living being. A
living being is sufficiently potent to possess knowledge from the Lord in the
proportion of fifty sixty-fourths, or seventy-eight percent of the full
knowledge acquirable. Since the living being is constitutionally part and
parcel of the Lord, he is unable to assimilate all the knowledge that the Lord
possesses Himself. In the conditioned state, the living being is subject to
forget everything after a change of body known as death. This potent knowledge
is again inspired by the Lord from within the heart of every living being, and
it is known as the awakening of knowledge, for it is comparable to awakening
from sleep or unconsciousness. This awakening of knowledge is under the full
control of the Lord, and therefore we find in the practical world different
grades of knowledge in different persons. This awakening of knowledge is
neither an automatic nor a material interaction. The supply source is the Lord
Himself (dhiyäà patiù), for even Brahmä is also subject to this regulation of
the supreme creator. In the beginning of the creation, Brahmä is born first
without any father and mother because before Brahmä there were no other living
beings. Brahmä is born from the lotus which grows from the abdomen of the
Garbhodakaçäyé Viñëu, and therefore he is known as Aja. This Brahmä, or Aja, is
also a living being, part and parcel of the Lord, but being the most pious
devotee of the Lord, Brahmä is inspired by the Lord to create, subsequent to
the main creation by the Lord, through the agency of material nature. Therefore
neither the material nature nor Brahmä is independent of the Lord. The material
scientists can merely observe the reactions of the material nature without
understanding the direction behind such activities, as a child can see the
action of electricity without any knowledge of the powerhouse engineer. This
imperfect knowledge of the material scientist is due to a poor fund of
knowledge. The Vedic knowledge was therefore first impregnated within Brahmä,
and it appears that Brahmä distributed the Vedic knowledge. Brahmä is
undoubtedly the speaker of the Vedic knowledge, but actually he was inspired by
the Lord to receive such transcendental knowledge, as it directly descends from
the Lord. The Vedas are therefore called apauruñeya, or not imparted by any
created being. Before the creation the Lord was there (näräyaëaù paro
'vyaktät), and therefore the words spoken by the Lord are vibrations of
transcendental sound. There is a gulf of difference between the two qualities
of sound, namely präkåta and apräkåta. The physicist can deal only with the
präkåta sound, or sound vibrated in the material sky, and therefore we must
know that the Vedic sounds recorded in symbolic expressions cannot be
understood by anyone within the universe unless and until one is inspired by
the vibration of supernatural (apräkåta) sound, which descends in the chain of
disciplic succession from the Lord to Brahmä, from Brahmä to Närada, from
Närada to Vyäsa and so on. No mundane scholar can translate or reveal the true
import of the Vedic mantras (hymns). They cannot be understood unless one is
inspired or initiated by the authorized spiritual master. The original
spiritual master is the Lord Himself, and the succession comes down through the
sources of paramparä, as clearly stated in the Fourth Chapter of the
Bhagavad-gétä. So unless one receives the transcendental knowledge from the
authorized paramparä, one should be considered useless (viphalä matäù), even
though one may be greatly qualified in the mundane advancements of arts or
science.
SB 2.5.1
The perfection of the paramparä system, or
the path of disciplic succession, is further confirmed. In the previous chapter
it has been established that Brahmäjé, the firstborn living entity, received
knowledge directly from the Supreme Lord, and the same knowledge was imparted
to Närada, the next disciple. Närada asked to receive the knowledge, and
Brahmäjé imparted it upon being asked. Therefore, asking for transcendental
knowledge from the right person and receiving it properly is the regulation of
the disciplic succession. This process is recommended in the Bhagavad-gétä
(4.2). The inquisitive student must approach a qualified spiritual master to
receive transcendental knowledge by surrender, submissive inquiries and
service. Knowledge received by submissive inquiries and service is more
effective than knowledge received in exchange for money. A spiritual master in
the line of disciplic succession from Brahmä and Närada has no demand for
dollars and cents. A bona fide student has to satisfy him by sincere service to
obtain knowledge of the relation and nature of the individual soul and the
Supersoul.
SB 3.24.37
In due course of time, a particular type of
knowledge may be lost or may be covered for the time being; that is the nature
of this material world. A similar statement was made by Lord Kåñëa in
Bhagavad-gétä. Sa käleneha mahatä yogo nañöaù: "In course of time the yoga
system as stated in Bhagavad-gétä was lost." It was coming in paramparä,
in disciplic succession, but due to the passage of time it was lost. The time
factor is so pressing that in the course of time everything within this
material world is spoiled or lost. The yoga system of Bhagavad-gétä was lost
before the meeting of Kåñëa and Arjuna. Therefore Kåñëa again enunciated the
same ancient yoga system to Arjuna, who could actually understand
Bhagavad-gétä. Similarly, Kapila also said that the system of Säìkhya
philosophy was not exactly being introduced by Him; it was already current, but
in course of time it was mysteriously lost, and therefore He appeared to
reintroduce it. That is the purpose of the incarnation of Godhead. Yadä yadä hi
dharmasya glänir bhavati bhärata [Bg. 4.7]. Dharma means the real occupation of
the living entity. When there is a discrepancy in the eternal occupation of the
living entity, the Lord comes and introduces the real occupation of life. Any
so-called religious system that is not in the line of devotional service is called
adharma-saàsthäpana. When people forget their eternal relationship with God and
engage in something other than devotional service, their engagement is called
irreligion. How one can get out of the miserable condition of material life is
stated in Säìkhya philosophy, and the Lord Himself is explaining this sublime
system.
SB 5.10.15
Through the disciplic succession the royal
order was on the same platform as great saintly persons (räja-åñis). Formerly
they could understand the philosophy of life and knew how to train the citizens
to come to the same standard. In other words, they knew how to deliver the
citizens from the entanglement of birth and death. When Mahäräja Daçaratha
ruled Ayodhyä, the great sage Viçvämitra once came to him to take away Lord Rämacandra
and Lakñmaëa to the forest to kill a demon. When the saintly person Viçvämitra
came to the court of Mahäräja Daçaratha, the King, in order to receive the
saintly person, asked him, aihiñöaà yat tat punar janma jayäya. He asked the
sage whether everything was going on well in his endeavor to conquer the
repetition of birth and death. The whole process of Vedic civilization is based
on this point. We must know how to conquer the repetition of birth and death.
Mahäräja Rahügaëa also knew the purpose of life; therefore when Jaòa Bharata
put the philosophy of life before him, he immediately appreciated it. This is
the foundation of Vedic society. Learned scholars, brähmaëas, saintly persons
and sages who were fully aware of the Vedic purpose advised the royal order how
to benefit the general masses, and by their cooperation, the general masses
were benefited. Therefore everything was successful.
SB 7.9.18
In Bhagavad-gétä it is said that the
chanting is powerful when one follows the disciplic succession (evaà
paramparä-präptam imaà räjarñayo viduù [Bg. 4.2]). Manufacturing many ways of
chanting will never be effective. However, chanting the song or the narration
left by the previous äcäryas (mahäjano yena gataù sa panthäù [Cc. Madhya
17.186]) is extremely effective, and this process is very easy. Therefore in
this verse Prahläda Mahäräja uses the word aïjaù ("easily").
Accepting the thoughts of exalted authorities through disciplic succession is
certainly much easier than the method of mental speculation, by which one tries
to invent some means to understand the Absolute Truth. The best process is to
accept the instructions of the previous äcäryas and follow them. Then God
realization and self-realization become extremely easy. By following this easy
method, one is liberated from the contamination of the material modes of
nature, and thus one can certainly cross the ocean of nescience, in which there
are many miserable conditions.
SB 7.9.42
Here the words priya janän anusevatäà naù
indicate that the Supreme Lord, the Supreme Personality of Godhead, is very
favorable to devotees who act according to the instructions of His own pure
devotee. In other words, one must become the servant of the servant of the
servant of the Lord. If one wants to become the servant of the Lord directly,
this is not as fruitful as engaging in the service of the Lord's servant. This
is the direction of Çré Caitanya Mahäprabhu, who shows us the way to become
gopé-bhartuù pada-kamalayor däsa-däsänudäsaù [Cc. Madhya 13.80]. One should not
be proud of becoming directly the servant of the Supreme Personality of
Godhead. Rather, one must seek a pure devotee, a servant of the Lord, and
engage oneself in the service of such a servant. The more one becomes the
servant of the servant, the more one becomes perfect in devotional service.
This is also the injunction of Bhagavad-gétä: evaà paramparä-präptam imaà
räjarñayo viduù [Bg. 4.2]. One can understand the science of the Supreme
Personality of Godhead simply by the paramparä system. In this regard, Çréla
Narottama däsa Öhäkura says, täìdera caraëa sevi bhakta-sane väsa: "Let me
serve the lotus feet of the devotees of the Lord, and let me live with
devotees." Janame janame haya, ei abhiläña. Following Narottama däsa
Öhäkura, one should aspire to be a servant of the Lord's servant, life after
life. Çréla Bhaktivinoda Öhäkura also sings, tumi ta' öhäkura, tomära kukura,
baliyä jänaha more: "O my Lord, O Vaiñëava, please consider me your
dog." One must become the dog of a Vaiñëava, a pure devotee, for a pure
devotee can deliver Kåñëa without difficulty. Kåñëa se tomära, kåñëa dite pära.
Kåñëa is the property of His pure devotee, and if we take shelter of a pure
devotee, he can deliver Kåñëa very easily. Prahläda wants to engage in the
service of a devotee, and therefore he prays to Kåñëa, "My dear Lord,
kindly give me the shelter of Your very dear devotee so that I may engage in
his service and You may then be pleased." Mad-bhakta-püjäbhyadhikä (SB
11.19.21). The Lord says, "Engaging in the service of My devotee is better
than trying to engage in My devotional service."
SB 8.14.6
As stated in Bhagavad-gétä (4.2):
"This supreme science was thus received
through the chain of disciplic succession, and the saintly kings understood it
in that way." This paramparä system extends from Manu to Ikñväku and from
Ikñväku to his sons and grandsons. The rulers of the world in the line of
hierarchy execute the order of the Supreme Personality of Godhead in the
paramparä system. Anyone interested in peaceful life must participate in this
paramparä system and perform yajïas. As Gauòéya Vaiñëavas in the paramparä
system of Çré Caitanya Mahäprabhu, we must perform saìkértana-yajïa all over
the world (yajïaiù saìkértana-präyair yajanti hi sumedhasaù [SB 11.5.32]). Çré
Caitanya Mahäprabhu is the incarnation of the Supreme Personality of Godhead in
this age of Kali, and He will be easily satisfied if the saìkértana movement is
spread vigorously all over the world. This will also make people happy without
a doubt.
SB 8.16.24
Here the process of devotional service is
further explained. Kaçyapa Muni wanted to instruct Aditi in the same process
recommended to him by Brahmä for satisfying the Supreme Personality of Godhead.
This is valuable. The guru does not manufacture a new process to instruct the
disciple. The disciple receives from the guru an authorized process received by
the guru from his guru. This is called the system of disciplic succession (evaà
paramparä-präptaà imaà räjarñayo viduù [Bg. 4.2]). This is the bona fide Vedic system
of receiving the process of devotional service, by which the Supreme
Personality of Godhead is pleased. Therefore, to approach a bona fide guru, or
spiritual master, is essential. The bona fide spiritual master is he who has
received the mercy of his guru, who in turn is bona fide because he has
received the mercy of his guru. This is called the paramparä system. Unless one
follows this paramparä system, the mantra one receives will be chanted for no
purpose. Nowadays there are so many rascal gurus who manufacture their mantras
as a process for material advancement, not spiritual advancement. Still, the
mantra cannot be successful if it is manufactured. Mantras and the process of
devotional service have special power, provided they are received from the
authorized person.
SB 10.1.15
Kåñëa-kathä is compulsory for the räjarñi,
or executive head of government. This is also mentioned in Bhagavad-gétä (imaà
räjarñayo viduù [Bg. 4.2]). Unfortunately, however, in this age the
governmental power is gradually being captured by third-class and fourth-class
men who have no spiritual understanding, and society is therefore very quickly
becoming degraded. Kåñëa-kathä must be understood by the executive heads of
government, for otherwise how will people be happy and gain relief from the
pangs of materialistic life?
That very ancient science of the relationship
with the Supreme is today told by Me to you because you are My devotee as well
as My friend and can therefore understand the transcendental mystery of this science.
SB 1.5.30
In the Bhagavad-gétä the Lord says that
long, long before the instruction was imparted to Arjuna, the same was
instructed to the sun-god, and in course of time, the same instruction, being
wrongly handled and being broken, was again instructed to Arjuna because he was
His perfect devotee and friend. Therefore, the instruction of the Lord can be
understood by the devotees only and no one else. The impersonalist, who has no
idea of the transcendental form of the Lord, cannot understand this most
confidential message of the Lord. The expression "most confidential"
is significant here because knowledge of devotional service is far, far above
knowledge of impersonal Brahman. Jïänam means ordinary knowledge or any branch
of knowledge. This knowledge develops up to the knowledge of impersonal
Brahman. Above this, when it is partially mixed with devotion, such knowledge
develops to knowledge of Paramätmä, or the all-pervading Godhead. This is more
confidential. But when such knowledge is turned into pure devotional service
and the confidential part of transcendental knowledge is attained, it is called
the most confidential knowledge. This most confidential knowledge was imparted
by the Lord to Brahmä, Arjuna, Uddhava, etc.
Arjuna said: The sun-god Vivasvän is senior by
birth to You. How am I to understand that in the beginning You instructed this
science to him?
The Personality of Godhead said: Many, many
births both you and I have passed. I can remember all of them, but you cannot,
O subduer of the enemy!
SB 1.15.49
The demigods are also associates of the Lord
without personal touch, whereas the direct associates of the Lord are in
constant personal touch with Him. The Lord and His personal associates
incarnate in many universes without cessation. The Lord remembers them all,
whereas the associates forget due to their being very minute parts and parcels
of the Lord; they are apt to forget such incidents due to being infinitesimal.
This is corroborated in the Bhagavad-gétä (4.5).
Although I am unborn and My transcendental
body never deteriorates, and although I am the Lord of all living entities, I
still appear in every millennium in My original transcendental form.
SB 2.1.25
Simultaneously, the Lord has multifarious
other forms, and all of them are identical with the original fountainhead form
of the Lord, Çré Kåñëa. In the Bhagavad-gétä, it has been proven that the
original transcendental and eternal form of the Lord is Çré Kåñëa, the Absolute
Personality of Godhead, but by His inconceivable internal potency, ätma-mäyä,
He can expand Himself by multifarious forms and incarnations simultaneously,
without being diminished in His full potency. He is complete, and although
innumerable complete forms emanate from Him, He is still complete, without any
loss. That is His spiritual or internal potency.
SB 3.20.8
It is stated here that the Lord assumed the
form of a boar by His own potency. His form is not actually the form of a
conditioned soul. A conditioned soul is forced to accept a particular type of
body by the higher authority of material laws, but here it is clearly said that
the Lord was not forced to accept the form of a boar by the external power. In
Bhagavad-gétä the same fact is confirmed; when the Lord descends to this earth,
He assumes a form by His own internal potency. The form of the Lord, therefore,
can never consist of material energy. The Mäyäväda version that when Brahman
assumes a form the form is accepted from mäyä is not acceptable, because
although mäyä is superior to the conditioned soul, she is not superior to the
Supreme Personality of Godhead; she is under the control of the Supreme
Godhead, as confirmed in Bhagavad-gétä. Mäyä is under His superintendence; mäyä
cannot overcome the Lord. The Mäyäväda idea that the living entity is the
Supreme Absolute Truth but has become covered by mäyä is invalid, because mäyä
cannot be so great that it can cover the Supreme. The covering capacity can be
employed on the part and parcel of Brahman, not on the Supreme Brahman.
SB 5.20.41
In Bhagavad-gétä (4.6) Lord Kåñëa says,
sambhavämy ätma-mäyayä: "I appear by My internal potency. "The word
ätma-mäyä refers to the Lord's personal potency, yogamäyä. After creating both
the material world and spiritual world through yogamäyä, the Supreme Personality
of Godhead personally maintains them by expanding Himself in different
categories as the Viñëu mürtis and the demigods. He maintains the material
creation from beginning to end, and He personally maintains the spiritual
world.
SB 6.4.33
Considered with scrutiny, the conclusion of
nondevotees, who say that God has no name, and that of devotees, who know that
His name is not material, are practically the same. The Supreme Personality of
Godhead has no material name, form, birth, appearance or disappearance, but
nevertheless, He takes His birth (janma). As stated in Bhagavad-gétä (4.6)
Although the Lord is unborn (aja) and His
body never undergoes material changes, He nevertheless appears as an
incarnation, maintaining Himself always in the transcendental stage
(çuddha-sattva). Thus He exhibits His transcendental forms, names and
activities. That is His special mercy toward His devotees. Others may continue
merely arguing about whether the Absolute Truth has form or not, but when a
devotee, by the grace of the Lord, sees the Lord personally, he becomes
spiritually ecstatic.
Whenever and wherever there is a decline in
religious practice, O descendant of Bharata, and a predominant rise of
irreligion—at that time I descend Myself.
SB 1.1.1
Atheists like Rävaëa or Hiraëyakaçipu had to
undergo severe penances before they could flout the authority of the Lord. But
ultimately, they were rendered helpless and could not save themselves when the
Lord appeared before them as cruel death. This is also the case with the modern
atheists who also dare to flout the authority of the Lord. Such atheists will
be dealt with similarly, for history repeats itself. Whenever men neglect the
authority of the Lord, nature and her laws are there to penalize them. This is
confirmed in Bhagavad-gétä in the well-known verse yadä yadä hi dharmasya
gläniù. "Whenever there is a decline of dharma and a rise of adharma, O
Arjuna, then I incarnate Myself." (Bg. 4.7)
SB 1.10.25
As mentioned above, the cosmic creation is
the property of the Supreme Lord. This is the basic philosophy of Éçopaniñad:
everything is the property of the Supreme Being. No one should encroach upon
the property of the Supreme Lord. One should accept only what is kindly awarded
by Him. Therefore, the earth or any other planet or universe is the absolute
property of the Lord. The living beings are certainly His parts and parcels, or
sons, and thus every one of them has a right to live at the mercy of the Lord
to execute his prescribed work. No one, therefore, can encroach upon the right
of another individual man or animal without being so sanctioned by the Lord.
The king or the administrator is the representative of the Lord to look after
the management of the Lord's will. He must therefore be a recognized person
like Mahäräja Yudhiñöhira or Parékñit. Such kings have full responsibility and
knowledge from authorities about the administration of the world. But at times,
due to the influence of the ignorance mode of material nature (tamo-guëa), the
lowest of the material modes, kings and administrators come into power without
knowledge and responsibility, and such foolish administrators live like animals
for the sake of their own personal interest. The result is that the whole
atmosphere becomes surcharged with anarchy and vicious elements. Nepotism,
bribery, cheating, aggression and, therefore, famine, epidemic, war and similar
other disturbing features become prominent in human society. And the devotees
of the Lord or the faithful are persecuted by all means. All these symptoms
indicate the time of an incarnation of the Lord to reestablish the principles
of religion and to vanquish the maladministrators. This is also confirmed in
the Bhagavad-gétä.
The Lord then appears in His transcendental
form without any tinge of material qualities. He descends just to keep the
state of His creation in a normal condition. The normal condition is that the
Lord has provided each and every planet with all the needs of the native living
beings. They can happily live and execute their predestined occupations to
attain salvation at the end, following the rules and regulations mentioned in
the revealed scriptures. The material world is created to satisfy the whims of
the nitya-baddha, or everlasting conditioned souls, just as naughty boys are
provided with playing cradles. Otherwise, there was no need of the material
world. But when they become intoxicated with the power of material science to
exploit the resources unlawfully without the sanction of the Lord, and that
also only for sense gratification, there is necessity of the Lord's incarnation
to chastise the rebellious and to protect the faithful.
When He descends, He exhibits superhuman
acts just to prove His supreme right, and materialists like Rävaëa,
Hiraëyakaçipu and Kaàsa are sufficiently punished. He acts in a manner which no
one can imitate. For example, the Lord, when He appeared as Räma, bridged the
Indian Ocean. When He appeared as Kåñëa, from His very childhood He showed
superhuman activities by killing Pütanä, Aghäsura, Çakaöäsura, Käliya, etc.,
and then His maternal uncle Kaàsa. When He was at Dvärakä He married 16,108
queens, and all of them were blessed with a sufficient number of children. The
sum total of His personal family members amounted to about 100,000, popularly
known as the Yadu-vaàça. And again, during His lifetime, He managed to vanquish
them all. He is famous as the Govardhana-dhäré Hari because He lifted at the
age of only seven the hill known as Govardhana. The Lord killed many
undesirable kings in His time, and as a kñatriya He fought chivalrously. He is
famous as the asamaurdhva, unparalleled. No one is equal to or greater than
Him.
SB 1.11.34
As stated above, the living beings are not
factual enjoyers of things which are manifested as God's creation. The Lord is
the genuine proprietor and enjoyer of everything manifested in His creation.
Unfortunately, influenced by the deluding energy, the living being becomes a
false enjoyer under the dictation of the modes of nature. Puffed up by such a
false sense of becoming God, the deluded living being increases his material
strength by so many activities and thus becomes the burden of the earth, so
much so that the earth becomes completely uninhabitable by the sane. This state
of affairs is called dharmasya gläëi, or misuse of the energy of the human
being. When such misuse of human energy is prominent, the saner living beings
become perturbed by the awkward situation created by the vicious
administrators, who are simply burdens of the earth, and the Lord appears by
His internal potency just to save the saner section of humanity and to
alleviate the burden due to the earthly administrators in different parts of
the world. He does not favor either of the unwanted administrators, but by His
potential power He creates hostility between such unwanted administrators, as
the air creates fire in the forest by the friction of the bamboos. The fire in
the forest takes place automatically by the force of the air, and similarly the
hostility between different groups of politicians takes place by the unseen
design of the Lord. The unwanted administrators, puffed up by false power and
military strength, thus become engaged in fighting amongst themselves over
ideological conflicts and so exhaust themselves of all powers. The history of
the world reflects this factual will of the Lord, and it will continue to be
enacted until the living beings are attached to the service of the Lord. In the
Bhagavad-gétä this fact is very vividly described (Bg. 7.14). It is said,
"The deluding energy is My potency, and thus it is not possible for the
dependent living beings to supersede the strength of the material modes. But
those who take shelter in Me [the Personality of Godhead Çré Kåñëa] can cross
over the gigantic ocean of material energy." This means that no one can
establish peace and prosperity in the world by fruitive activities or by
speculative philosophy or ideology. The only way is to surrender unto the
Supreme Lord and thus become free from the illusion of the deluding energy.
SB 7.8.5
Hiraëyakaçipu condemned his Vaiñëava son
Prahläda for being durvinéta-ungentle, uncivilized, or impudent. Çréla
Viçvanätha Cakravarté Öhäkura, however, has derived a meaning from this word
durvinéta by the mercy of the goddess of learning, Sarasvaté. He says that duù
refers to this material world. This is confirmed by Lord Kåñëa in His
instruction in Bhagavad-gétä that this material world is duùkhälayam, full of
material conditions. Vi means viçeña, "specifically," and néta means
"brought in." By the mercy of the Supreme Lord, Prahläda Mahäräja was
especially brought to this material world to teach people how to get out of the
material condition. Lord Kåñëa says, yadä yadä hi dharmasya glänir bhavati
bhärata [Bg. 4.7]. When the entire population, or part of it, becomes forgetful
of its own duty, Kåñëa comes. When Kåñëa is not present the devotee is present,
but the mission is the same: to free the poor conditioned souls from the
clutches of the mäyä that chastises them.
SB 8.5.46
The Lord says in Bhagavad-gétä (4.7):
"Whenever and wherever there is a
decline in religious practice, O descendant of Bharata, and a predominant rise
of irreligion—at that time I descend Myself." Thus it is not imagination
but a fact that the Supreme Personality of Godhead, by His sweet will, appears
in different incarnations, such as Matsya, Kürma, Varäha, Nåsiàha, Vämana,
Paraçuräma, Rämacandra, Balaräma, Buddha and many other forms. Devotees are
always eager to see one of the Lord's innumerable forms. It is said that just
as no one can count how many waves there are in the sea, no one can count the
forms of the Lord. This does not mean, however, that anyone can claim to be a
form of the Lord and be acceptable as an incarnation. The incarnation of the
Supreme Personality of Godhead must be accepted in terms of the descriptions
found in the çästras. Lord Brahmä is eager to see the incarnation of the Lord,
or the original source of all incarnations; he is not eager to see an imposter.
The incarnation's activities are proof of His identity. All the incarnations
described in the çästras act wonderfully (keçava dhåta-ména-çaréra jaya
jagadéça hare). It is only by the personal sweet will of the Supreme
Personality of Godhead that He appears and disappears, and only fortunate
devotees can expect to see Him face to face.
SB 8.6.8
Thus although the Supreme Lord is unborn,
there is no cessation to His appearance in different forms as incarnations like
Lord Kåñëa and Lord Räma. Since His incarnations are eternal, the various
activities performed by these incarnations are also eternal. The Supreme
Personality of Godhead does not appear because He is forced to do so by karma
like ordinary living entities who are forced to accept a certain type of body.
It is to be understood that the Lord's body and activities are all
transcendental, being free from the contamination of the material modes of
nature. These pastimes are transcendental bliss to the Lord. The word
aparigaëya-dhämne is very significant. There is no limit to the Lord's
appearance in different incarnations. All of these incarnations are eternal,
blissful and full of knowledge.
SB 10.1.17
When the world is overburdened by
unnecessary military arrangements and when various demoniac kings are the
executive heads of state, this burden causes the appearance of the Supreme
Personality of Godhead. As the Lord says in Bhagavad-gétä (4.7):
"Whenever and wherever there is a
decline in religious practice, O descendant of Bharata, and a predominant rise
of irreligion—at that time I appear Myself." When the residents of this
earth become atheistic and godless, they descend to the status of animals like
dogs and hogs, and thus their only business is to bark among themselves. This
is dharmasya gläni, deviation from the goal of life. Human life is meant for
attaining the highest perfection of Kåñëa consciousness, but when people are
godless and the presidents or kings are unnecessarily puffed up with military
power, their business is to fight and increase the military strength of their
different states. Nowadays, therefore, it appears that every state is busy
manufacturing atomic weapons to prepare for a third world war. Such
preparations are certainly unnecessary; they reflect the false pride of the
heads of state. The real business of a chief executive is to see to the happiness
of the mass of people by training them in Kåñëa consciousness in different
divisions of life. Cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù (Bg. 4.13).
A leader should train the people as brähmaëas, kñatriyas, vaiçyas and çüdras
and engage them in various occupational duties, thus helping them progress
toward Kåñëa consciousness. Instead, however, rogues and thieves in the guise
of protectors arrange for a voting system, and in the name of democracy they
come to power by hook or crook and exploit the citizens. Even long, long ago,
asuras, persons devoid of God consciousness, became the heads of state, and now
this is happening again. The various states of the world are preoccupied with
arranging for military strength. Sometimes they spend sixty-five percent of the
government's revenue for this purpose. But why should people's hard-earned
money be spent in this way? Because of the present world situation, Kåñëa has
descended in the form of the Kåñëa consciousness movement. This is quite
natural, for without the Kåñëa consciousness movement the world cannot be
peaceful and happy.
SB 10.5.13
The Lord says in Bhagavad-gétä (4.7):
"Whenever and wherever there is a
decline in religious practice, O descendant of Bharata, and a predominant rise
of irreligion—at that time I descend Myself." Whenever Kåñëa comes, once
in a day of Brahmä, He comes to the house of Nanda Mahäräja in Våndävana. Kåñëa
is the master of all creation (sarva-loka-maheçvaram [Bg. 5.29]). Therefore,
not only in the neighborhood of Nanda Mahäräja's estate, but all over the
universe—and in all the other universes—musical sounds celebrated the
auspicious arrival of the Lord.
To deliver the pious and to annihilate the
miscreants, as well as to reestablish the principles of religion, I Myself appear,
millennium after millennium.
SB 1.14.32-33
The constant companions of Lord Kåñëa, such
as Uddhava, are all liberated souls, and they descended along with Lord Kåñëa
to this material world to fulfill the mission of the Lord. The Päëòavas are
also liberated souls who descended along with Lord Kåñëa to serve Him in His
transcendental pastimes on this earth. As stated in the Bhagavad-gétä (4.8),
the Lord and His eternal associates, who are also liberated souls like the
Lord, come down on this earth at certain intervals. The Lord remembers them
all, but His associates, although liberated souls, forget due to their being
taöasthä çakti, or marginal potency of the Lord. That is the difference between
the viñëu-tattva and jéva-tattva. The jéva-tattvas are infinitesimal potential
particles of the Lord, and therefore they require the protection of the Lord at
all times. And to the eternal servitors of the Lord, the Lord is pleased to
give all protection at all times. The liberated souls never, therefore, think themselves
as free as the Lord or as powerful as the Lord, but they always seek the
protection of the Lord in all circumstances, both in the material world and in
the spiritual world. This dependence of the liberated soul is constitutional,
for the liberated souls are like sparks of a fire that are able to exhibit the
glow of fire along with the fire and not independently. Independently the glow
of the sparks is extinguished, although the quality of fire or the glowing is
there. Thus those who give up the protection of the Lord and become so-called
lords themselves, out of spiritual ignorance, come back again to this material
world, even after prolonged tapasya of the severest type. That is the verdict
of all Vedic literature.
SB 3.21.50
It appears from many Vedic literatures,
especially histories like Çrémad-Bhägavatam and the puräëas, that the pious
kings of old used to tour their kingdoms in order to give protection to the
pious citizens and to chastise or kill the impious. Sometimes they used to kill
animals in the forests to practice the killing art because without such
practice they would not be able to kill the undesirable elements. Kñatriyas are
allowed to commit violence in that way because violence for a good purpose is a
part of their duty. Here two terms are clearly mentioned: vadhäya, "for
the purpose of killing," and asatäm, "those who are
undesirable." The protecting energy of the king is supposed to be the
energy of the Supreme Lord. In Bhagavad-gétä (4.8) the Lord says, pariträëäya
sädhünäà vinäçäya ca duñkåtäm. The Lord descends to give protection to the
pious and to kill the demons. The potency, therefore, to give protection to the
pious and kill the demons or undesirables is directly an energy from the
Supreme Lord, and the king or the chief executive of the state is supposed to
possess such energy. In this age it is very difficult to find such a head of
state who is expert in killing the undesirables. Modern heads of state sit very
nicely in their palaces and try without reason to kill innocent persons.
SB 5.5.20
The Supreme Lord was advising Bharata
Mahäräja to be the chief ruler of the planet. This is the real plan of the
Supreme Lord. In the Battle of Kurukñetra, we find that Lord Kåñëa wanted
Mahäräja Yudhiñöhira to be the supreme emperor of this planet. He never wanted
Duryodhana to take the post. As stated in the previous verse, Lord Åñabhadeva's
heart is hådayaà yatra dharmaù. The characteristic dharma is also explained in
Bhagavad-gétä: surrender unto the Supreme Personality of Godhead. To protect
dharma (pariträëäya sädhünäm [Bg. 4.8]), the Lord always wants the ruler of the
earth to be a devotee. Then everything goes on nicely for the benefit of
everyone. As soon as a demon rules the earth, everything becomes chaotic. At
the present moment, the world is inclined toward the democratic process, but
the people in general are all contaminated by the modes of passion and
ignorance. Consequently they cannot select the right person to head the
government. The president is selected by the votes of ignorant çüdras;
therefore another çüdra is elected, and immediately the entire government
becomes polluted. If people strictly followed the principles of Bhagavad-gétä,
they would elect a person who is the Lord's devotee. Then automatically there
would be good government. Åñabhadeva therefore recommended Bharata Mahäräja as
the emperor of this planet. Serving a devotee means serving the Supreme Lord,
for a devotee always represents the Lord. When a devotee is in charge, the
government is always congenial and beneficial for everyone.
SB 6.9.35
In Bhagavad-gétä Kåñëa says that He descends
to this material world for two purposes, namely pariträëäya sädhünäà vinäçäya
ca duñkåtäm [Bg. 4.8]—to relieve the devotees and kill demons or nondevotees.
These two kinds of action are the same for the Absolute Truth. When the Lord
comes to punish the demons, He bestows His favor upon them, and similarly when
He delivers His devotees and gives them relief, He also bestows His favor. Thus
the Lord bestows His favor equally upon the conditioned souls. When a
conditioned soul gives relief to others he acts piously, and when he gives
trouble to others he acts impiously, but the Lord is neither pious nor impious;
He is always full in His spiritual potency, by which He shows equal mercy to
the punishable and the protectable. The Lord is apäpa-viddham; He is never
contaminated by the reactions of so-called sinful activities. When Kåñëa was
present on this earth, He killed many inimical nondevotees, but they all
received särüpya; in other words, they returned to their original spiritual
bodies. One who does not know the Lord's position says that God is unkind to
him but merciful to others. Actually the Lord says in Bhagavad-gétä (9.29),
samo 'haà sarva-bhüteñu na me dveñyo 'sti na priyaù: "I am equal to
everyone. No one is My enemy, and no one is My friend." But He also says,
ye bhajanti tu mäà bhaktyä mayi te teñu cäpy aham: "If one becomes My
devotee and fully surrenders unto Me, I give him special attention."
SB 7.8.53
The Lord appears in order to execute two
kinds of activities—to kill the demons and to protect the devotees. When the
devotees are too disturbed by the demons, the Lord certainly appears in
different incarnations to give the devotees protection. The devotees following
in the footsteps of Prahläda Mahäräja should not be disturbed by the demoniac
activities of the nondevotees. Rather, they should stick to their principles as
sincere servants of the Lord and rest assured that the demoniac activities
directed against them will not be able to stop their devotional service.
SB 7.9.13
Prahläda Mahäräja wanted to assert that his
father and the other members of his family were all unfortunate because they
were demoniac, whereas the devotees of the Lord are always fortunate because
they are always ready to follow the orders of the Lord. When the Supreme Lord
appears in this material world in His various incarnations, He performs two
functions—saving the devotee and vanquishing the demon (pariträëäya sädhünäà
vinäçäya ca duñkåtäm [Bg. 4.8]). Lord Nåsiàhadeva, for example, appeared for
the protection of His devotee. Such pastimes as those of Nåsiàhadeva are
certainly not meant to create a fearful situation for the devotees, but
nonetheless the devotees, being very simple and faithful, were afraid of the
fierce incarnation of the Lord. Therefore Prahläda Mahäräja, in the following
prayer, requests the Lord to give up His anger.
SB 9.16.18-19
Paraçuräma is the Supreme Personality of
Godhead, and his eternal mission is pariträëäya sädhünäà vinäçäya ca duñkåtäm
[Bg. 4.8]—to protect the devotees and annihilate the miscreants. To kill all
the sinful men is one among the tasks of the incarnation of Godhead. Lord
Paraçuräma killed all the kñatriyas twenty-one times consecutively because they
were disobedient to the brahminical culture. That the kñatriyas had killed his
father was only a plea; the real fact is that because the kñatriyas, the ruling
class, had become polluted, their position was inauspicious. Brahminical
culture is enjoined in the çästra, especially in Bhagavad-gétä (cätur-varëyaà
mayä såñöaà guëa-karma-vibhägaçaù [Bg. 4.13]). According to the laws of nature,
whether at the time of Paraçuräma or at the present, if the government becomes
irresponsible and sinful, not caring for brahminical culture, there will
certainly be an incarnation of God like Paraçuräma to create a devastation by
fire, famine, pestilence or some other calamity. Whenever the government
disrespects the supremacy of the Personality of Godhead and fails to protect
the institution of varëäçrama-dharma, it will certainly have to face such
catastrophes as formerly brought about by Lord Paraçuräma.
SB 9.24.67
Pariträëäya sädhünäà vinäçäya ca duñkåtäm
[Bg. 4.8]. The mission of Lord Kåñëa was performed on the Battlefield of
Kurukñetra, for by the Lord's mercy Arjuna was victorious due to being a great
devotee whereas the others were killed simply by the Lord's glance, which
cleansed them of all sinful activities and enabled them to attain särüpya.
Finally, Lord Kåñëa instructed Uddhava about the transcendental life of
devotional service, and then, in due course of time, He returned to His abode.
The Lord's instructions in the form of Bhagavad-gétä are full of jïäna and
vairägya, knowledge and renunciation. In the human form of life, one must learn
these two things—how to become detached from the material world and how to
acquire full knowledge in spiritual life. This is the Lord's mission
(pariträëäya sädhünäà vinäçäya ca duñkåtäm). After executing His complete
mission, the Lord returned to His home, Goloka Våndävana.
SB 10.3.21
Kåñëa appears in this world for two
purposes, pariträëäya sädhünäà vinäçäya ca duñkåtäm: [Bg. 4.8] to protect the
innocent, religious devotees of the Lord and to annihilate all the uneducated,
uncultured asuras, who unnecessarily bark like dogs and fight among themselves
for political power. It is said, kali-käle näma-rüpe kåñëa avatära. The Hare
Kåñëa movement is also an incarnation of Kåñëa in the form of the holy name
(näma-rüpe). Every one of us who is actually afraid of the asuric rulers and
politicians must welcome this incarnation of Kåñëa: Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. Then we
will surely be protected from the harassment of asuric rulers. At the present
moment these rulers are so powerful that by hook or by crook they capture the
highest posts in government and harass countless numbers of people on the plea
of national security or some emergency. Then again, one asura defeats another
asura, but the public continues to suffer. Therefore the entire world is in a
precarious condition, and the only hope is this Hare Kåñëa movement. Lord
Nåsiàhadeva appeared when Prahläda was excessively harassed by his asuric
father. Because of such asuric fathers—that is, the ruling politicians—it is
very difficult to press forward the Hare Kåñëa movement, but because Kåñëa has
now appeared in His holy name through this movement, we can hope that these
asuric fathers will be annihilated and the kingdom of God established all over
the world. The entire world is now full of many asuras in the guise of
politicians, gurus, sädhus, yogés and incarnations, and they are misleading the
general public away from Kåñëa consciousness, which can offer true benefit to human
society.
SB 10.8.4
As factually stated by Nanda Mahäräja,
Gargamuni, being a devotee, had no needs. Similarly, when Kåñëa comes He has no
needs, for He is pürëa, ätmäräma. Nonetheless, He descends to this material
world to protect the devotees and vanquish miscreants (pariträëäya sädhünäà
vinäçäya ca duñkåtäm [Bg. 4.8]). This is the mission of the Supreme Personality
of Godhead, and devotees also have the same mission. One who executes this
mission of para-upakära, performing welfare activities for people in general,
is recognized by Kåñëa, the Supreme Personality of Godhead, as being very, very
dear to Him (na ca tasmän manuñyeñu kaçcin me priya-kåttamaù [Bg. 18.69]).
Similarly, Caitanya Mahäprabhu has advised this para-upakära, and He has
especially advised the inhabitants of India:
"One who has taken his birth as a human
being in the land of India [Bhärata-varña] should make his life successful and
work for the benefit of all other people." (Cc. Ädi 9.41) On the whole,
the duty of a pure Vaiñëava devotee is to act for the welfare of others.
SB 10.10.34-35
Kåñëa appears as an incarnation when real
spiritual life declines and when rogues and thieves increase to disturb the
situation of the world. Unfortunate, less intelligent persons, bereft of
devotional service, cannot understand the Lord's activities, and therefore such
persons describe these activities as kalpanä-mythology or imagination-because
they are rascals and the lowest of men (na mäà duñkåtino müòhäù prapadyante
narädhamäù [Bg. 7.15]). Such men cannot understand that the events described by
Vyäsadeva in the puräëas and other çästras are not fictitious or imaginary, but
factual.
SB 10.11.45
Pariträëäya sädhünäà vinäçäya ca duñkåtäm
[Bg. 4.8]. Kåñëa's daily business here in this material world was to kill the
duñkåtés. This did not hamper His daily affairs, for it was routine work. While
He tended the calves on the bank of the River Yamunä, two or three incidents
took place every day, and although these were serious, killing the demons one
after another appeared to be His daily routine work.
SB 10.11.56
Nanda Mahäräja innocently thought,
"Perhaps this boy Kåñëa formerly killed all these demons, and therefore in
this life they are envious and are attacking Him. But Kåñëa is a fire, and they
are flies, and in a fight between fire and flies, the fire is always
victorious." Fighting is always taking place between the demons and the
power of the Supreme Personality. Pariträëäya sädhünäà vinäçäya ca duñkåtäm
(Bg. 4.8). Anyone who is against the control of the Supreme Personality of
Godhead must be killed, life after life. Ordinary living beings are subject to
karma, but the Supreme Personality of Godhead is always victorious over the
demons.
One who knows the transcendental nature of My
appearance and activities does not, upon leaving the body, take his birth again
in this material world, but attains My eternal abode, O Arjuna.
SB 1.3.29
In the Bhagavad-gétä the Personality of
Godhead has declared that anyone who knows the principles of the transcendental
birth and activities of the Lord will go back to Godhead after being relieved
from this material tabernacle. So simply knowing factually the mysterious way
of the Lord's incarnation in this material world can liberate one from material
bondage. Therefore the birth and activities of the Lord, as manifested by Him
for the welfare of the people in general, are not ordinary. They are
mysterious, and only by those who carefully try to go deep into the matter by
spiritual devotion is the mystery discovered. Thus one gets liberation from
material bondage. It is advised therefore that one who simply recites this
chapter of Bhägavatam, describing the appearance of the Lord in different
incarnations, in sincerity and devotion, can have insight into the birth and activities
of the Lord. The very word vimukti, or liberation, indicates that the Lord's
birth and activities are all transcendental; otherwise simply by reciting them
one could not attain liberation. They are therefore mysterious, and those who
do not follow the prescribed regulations of devotional service are not entitled
to enter into the mysteries of His births and activities.
SB 1.3.35
Both the Lord and the living entities are
essentially all spiritual. Therefore both of them are eternal, and neither of them
has birth and death. The difference is that the so-called births and
disappearances of the Lord are unlike those of the living beings. The living
beings who take birth and then again accept death are bound by the laws of
material nature. But the so-called appearance and disappearance of the Lord are
not actions of material nature, but are demonstrations of the internal potency
of the Lord. They are described by the great sages for the purpose of
self-realization. It is stated in the Bhagavad-gétä by the Lord that His
so-called birth in the material world and His activities are all
transcendental. And simply by meditation on such activities one can attain
realization of Brahman and thus become liberated from material bondage. In the
çrutis it is said that the birthless appears to take birth. The Supreme has
nothing to do, but because He is omnipotent, everything is performed by Him
naturally, as if done automatically. As a matter of fact, the appearance and
disappearance of the Supreme Personality of Godhead and His different
activities are all confidential, even to the Vedic literatures. Yet they are
displayed by the Lord to bestow mercy upon the conditioned souls. We should
always take advantage of the narrations of the activities of the Lord, which are
meditations on Brahman in the most convenient and palatable form.
SB 1.6.29
Närada is known as the son of Brahmä, as
Lord Kåñëa is known as the son of Vasudeva. The Personality of Godhead and His
liberated devotees like Närada appear in the material world by the same
process. As it is said in the Bhagavad-gétä, the birth and activities of the
Lord are all transcendental. Therefore, according to authorized opinion, the
birth of Närada as the son of Brahmä is also a transcendental pastime. His
appearance and disappearance are practically on the same level as that of the
Lord. The Lord and His devotees are therefore simultaneously one and different
as spiritual entities. They belong to the same category of transcendence.
SB 1.10.26
In the Bhagavad-gétä the Personality of
Godhead Çré Kåñëa has expressively given a description of His transcendental
appearance, disappearance and activities. The Lord appears in a particular
family or place by His inconceivable potency. He does not take His birth as a
conditioned soul quits his body and accepts another body. His birth is like the
appearance and disappearance of the sun. The sun arises on the eastern horizon,
but that does not mean that the eastern horizon is the parent of the sun. The
sun is existent in every part of the solar system, but he becomes visible at a
scheduled time and so also becomes invisible at another scheduled time.
Similarly, the Lord appears in this universe like the sun and again leaves our
sight at another time. He exists at all times and at every place, but by His
causeless mercy when He appears before us we take it for granted that He has
taken His birth. Anyone who can understand this truth, in terms of the
statements of revealed scriptures, certainly becomes liberated just after
quitting the present body. Liberation is obtainable after many births and after
great endeavor in patience and perseverance, in knowledge and renunciation. But
simply by knowing in truth about the Lord's transcendental births and
activities, one can get liberation at once. That is the verdict of the
Bhagavad-gétä. But those who are in the darkness of ignorance conclude that the
Lord's birth and activities in the material world are similar to those of the
ordinary living being. Such imperfect conclusions cannot give anyone liberation.
His birth, therefore, in the family of King Yadu as the son of King Vasudeva
and His transfer into the family of Nanda Mahäräja in the land of Mathurä are
all transcendental arrangements made by the internal potency of the Lord. The
fortunes of the Yadu dynasty and that of the inhabitants of the land of Mathurä
cannot be materially estimated. If simply by knowing the transcendental nature
of the birth and activities of the Lord one can get liberation easily, we can
just imagine what is in store for those who actually enjoyed the company of the
Lord in person as a family member or as a neighbor. All those who were
fortunate enough to associate with the Lord, the husband of the goddess of
fortune, certainly obtained something more than what is known as liberation.
Therefore, rightly, the dynasty and the land are both ever glorious by the
grace of the Lord.
SB 1.15.32
Mahäräja Yudhiñöhira also turned his
attention to the instructions of the Bhagavad-gétä after hearing about the
Lord's departure from the vision of earthly people. He began to deliberate on
the Lord's way of appearance and departure. The mission of the Lord's
appearance and disappearance in the mortal universe is completely dependent on
His supreme will. He is not forced to appear or disappear by any superior
energy, as the living beings appear and disappear, being forced by the laws of
nature. Whenever the Lord likes, He can appear Himself from anywhere and
everywhere without disturbing His appearance and disappearance in any other place.
He is like the sun. The sun appears and disappears on its own accord at any
place without disturbing its presence in other places. The sun appears in the
morning in India without disappearing from the Western Hemisphere. The sun is
present everywhere and anywhere all over the solar system, but it so appears
that in a particular place the sun appears in the morning and also disappears
at some fixed time in the evening. The time limitation even of the sun is of no
concern, and so what to speak of the Supreme Lord who is the creator and
controller of the sun. Therefore, in the Bhagavad-gétä it is stated that anyone
who factually understands the transcendental appearance and disappearance of
the Lord by His inconceivable energy becomes liberated from the laws of birth
and death and is placed in the eternal spiritual sky where the Vaikuëöha
planets are. There such liberated persons can eternally live without the pangs
of birth, death, old age and disease. In the spiritual sky the Lord and those
who are eternally engaged in the transcendental loving service of the Lord are
all eternally young because there is no old age and disease and there is no
death. Because there is no death there is no birth. It is concluded, therefore,
that simply by understanding the Lord's appearance and disappearance in truth,
one can attain the perfectional stage of eternal life. Therefore, Mahäräja
Yudhiñöhira also began to consider going back to Godhead. The Lord appears on
the earth or any other mortal planet along with His associates who live with
Him eternally, and the members of the Yadu family who were engaged in
supplementing the pastimes of the Lord are no other than His eternal
associates, and so also Mahäräja Yudhiñöhira and his brothers and mother, etc.
Since the appearance and disappearance of the Lord and His eternal associates
are transcendental, one should not be bewildered by the external features of
appearance and disappearance.
SB 2.1.1
Mahäräja Parékñit wanted to absorb his mind
completely in Kåñëa, and such absorption can be effected simply by hearing
about the uncommon activities of Kåñëa. For instance, in the Bhagavad-gétä it
is stated that simply by understanding the transcendental nature of Lord
Kåñëa's appearance, disappearance, and activities, one can immediately return
home, back to Godhead, and never come back to this miserable condition of
material existence. It is very auspicious, therefore, to hear always about
Kåñëa. So Mahäräja Parékñit requested Çukadeva Gosvämé to narrate the
activities of Kåñëa so that he could engage his mind in Kåñëa. The activities
of Kåñëa are nondifferent from Kåñëa Himself. As long as one is engaged in
hearing such transcendental activities of Kåñëa, he remains aloof from the
conditional life of material existence. The topics of Lord Kåñëa are so
auspicious that they purify the speaker, the hearer and the inquirer. They are
compared to the Ganges waters, which flow from the toe of Lord Kåñëa. Wherever
the Ganges waters go, they purify the land and the person who bathes in them.
Similarly, kåñëa-kathä, or the topics of Kåñëa, are so pure that wherever they
are spoken, the place, the hearer, the inquirer, the speaker and all concerned
become purified.
SB 2.1.7
As mentioned above, since Näräyaëa, Hari,
the Personality of Godhead, is beyond the material creation, His form and
attributes are not material. The topmost transcendentalists or the liberated
souls realize Him by advanced experience of transcendental knowledge, and
therefore they take pleasure in the discussion of the transcendental qualities
of the Lord's pastimes. In the Bhagavad-gétä (4.9), the Personality of Godhead
declares that His appearance and activities are all divyam, or transcendental.
The common man, who is under the spell of material energy, takes it for granted
that the Lord is like one of us, and therefore he refuses to accept the
transcendental nature of the Lord's form, name, etc. The topmost
transcendentalist is not interested in anything material, and his taking
interest in the matter of the Lord's activities is definite proof that the Lord
is not like one of us in the material world.
SB 2.7.29
Although in this verse the Lord's activity
has been described as superhuman, it should be noted that the Lord's activities
are always superhuman, and that distinguishes Him from the ordinary living
being. Uprooting a gigantic banyan or arjuna tree and extinguishing a blazing
forest fire simply by closing one's eyes are certainly impossible by any kind
of human endeavor. But not only are these activities amazing to hear, but in
fact all other activities of the Lord, whatever He may do, are all superhuman,
as confirmed in the Bhagavad-gétä (4.9). Whoever knows the superhuman
activities of the Lord, due to their very transcendental nature, becomes
eligible to enter the kingdom of Kåñëa, and as such, after quitting this
present material body, the knower of the transcendental activities of the Lord
goes back home, back to Godhead.
SB 4.12.24
In Bhagavad-gétä the Lord says that simply
by knowing His transcendental pastimes (whether within this material world or
in the spiritual world), anyone who understands factually who He is, how He
appears and how He acts can be immediately fit for transfer to the spiritual
world. This principle stated in the Bhagavad-gétä operated in the case of King
Dhruva. Throughout his life he tried to understand the Supreme Personality of
Godhead by austerity and penances. Now, the mature result was that Dhruva
Mahäräja became fit to be carried to the spiritual world, accompanied by the
confidential associates of the Lord.
SB 6.2.43
The result of perfection in Kåñëa
consciousness is that after giving up one's material body, one is immediately
transferred to the spiritual world in one's original spiritual body to become
an associate of the Supreme Personality of Godhead. Some devotees go to
Vaikuëöhaloka, and others go to Goloka Våndävana to become associates of Kåñëa.
SB 6.16.39
If one simply engages in Kåñëa consciousness
to understand Kåñëa, he surely becomes immune to the process of repeated birth
and death. As clearly stated in Bhagavad-gétä, tyaktvä dehaà punar janma naiti:
[Bg. 4.9] such a person, simply by engaging in Kåñëa consciousness or
understanding the Supreme Personality of Godhead, Kåñëa, becomes quite fit to
return home, back to Godhead. Even those who are obsessed with material desires
may also come to worship the Supreme Personality of Godhead so steadily that
they go back to Godhead. The fact is that if one comes to Kåñëa consciousness,
although he may have many material desires, he becomes increasingly attracted
to the lotus feet of Kåñëa through associating with the Supreme Lord by
chanting His holy name. The Supreme Lord and His holy name are identical. Thus
he becomes uninterested in attachment to material enjoyment. The perfection of
life is to be uninterested in material enjoyment and interested in Kåñëa. If
one comes to Kåñëa consciousness somehow or other, even for material gain, the
result is that he will be liberated. Kämäd dveñäd bhayät snehät. Whether for
the satisfaction of material desires, because of the influence of envy, because
of fear, because of affection or because of any other reason, if one comes to
Kåñëa, his life is successful.
SB 7.1.6
In Bhagavad-gétä (9.11) the Lord clearly
says, avajänanti mäà müòhä mänuñéà tanum äçritam: "Fools deride Me when I
descend in a human form." Kåñëa appears on this earth or within this
universe without any change in His spiritual body or spiritual qualities.
Indeed, He is never influenced by the material qualities. He is always free
from such qualities, but He appears to act under material influence. This
understanding is äropita, or an imposition. Therefore Kåñëa says, janma karma
ca me divyam: [Bg. 4.9] whatever He does, being always transcendental, has
nothing to do with material qualities. Evaà yo vetti tattvataù: only devotees
can understand the truth of how He acts. The fact is that Kåñëa is never
partial to anyone. He is always equal to everyone, but because of imperfect
vision, influenced by material qualities, one imposes material qualities upon
Kåñëa, and when one does so he becomes a mudha, a fool. When one can properly
understand the truth, one becomes devoted and nirguëa, free from material
qualities. Simply by understanding the activities of Kåñëa one can become
transcendental, and as soon as one is transcendental he is fit to be
transferred to the transcendental world. Tyaktvä dehaà punar janma naiti mäm
eti so 'rjuna: [Bg. 4.9] one who understands the activities of the Lord in
truth is transferred to the spiritual world after he gives up his material
body.
SB 7.1.11
One should not think that the Lord is
dependent on the time factor. He actually creates the situation by which
material nature acts and by which the conditioned soul is placed under material
nature. Both the conditioned soul and the material nature act within the time
factor, but the Lord is not subject to the actions and reactions of time, for
time has been created by Him. To be more clear, Çréla Viçvanätha Cakravarté
Öhäkura says that creation, maintenance and annihilation are all under the
supreme will of the Lord.
In Bhagavad-gétä (4.7) the Lord says:
"Whenever and wherever there is a
decline in religious practice, O descendant of Bhärata, and a predominant rise
of irreligion—at that time I descend Myself." Since Kåñëa, the Supreme
Personality of Godhead, is the controller of everything, when He appears He is
not within the limitations of material time (janma karma ca me divyam [Bg.
4.9]). In this verse the words kälaà carantaà såjatéça äçrayam indicate that
although the Lord acts within time, whether sattva-guëa, rajo-guëa or tamo-guëa
is prominent, one should not think that the Lord is under time's control. Time
is within His control, for He creates time to act in a certain way; He is not
working under the control of time. The creation of the material world is one of
the Lord's pastimes. Everything is fully under His control. Since creation
takes place when rajo-guëa is prominent, the Lord creates the necessary time to
give facilities for rajo-guëa. Similarly, He also creates the necessary times
for maintenance and annihilation. Thus this verse establishes that the Lord is
not under the limitations of time.
SB 7.9.24
To save oneself, one must take shelter of a
pure devotee. Narottama däsa Öhäkura therefore says, chäòiyä vaiñëava-sevä
nistära päyeche kebä. If one wants to save himself from material nature's
onslaughts, which arise because of the material body, one must become Kåñëa
conscious and try to fully understand Kåñëa. As stated in Bhagavad-gétä (4.9),
janma karma ca me divyam evaà yo vetti tattvataù. One should understand Kåñëa
in truth, and this one can do only by serving a pure devotee. Thus Prahläda
Mahäräja prays that Lord Nåsiàhadeva place him in touch with a pure devotee and
servant instead of awarding him material opulence. Every intelligent man within
this material world must follow Prahläda Mahäräja.
SB 7.15.45
Unless one has attained the stage of
devotional service and the mercy of the spiritual master and Kåñëa, there is a
possibility that one may fall down and again accept a material body. Therefore
Kåñëa stresses in Bhagavad-gétä (4.9): "One who knows the transcendental
nature of My appearance and activities does not, upon leaving the body, take
his birth again in this material world, but attains My eternal abode, O
Arjuna." The word tattvataù, meaning "in reality," is very
important. Tato mäà tattvato jïätvä. Unless one understands Kåñëa in truth by
the mercy of the spiritual master, one is not free to give up his material
body. As it is said, äruhya kåcchreëa paraà padaà tataù patanty adho
'nädåta-yuñmad-aìghrayaù: [SB 10.2.32] if one neglects to serve the lotus feet
of Kåñëa, one cannot become free from the material clutches simply by
knowledge. Even if one attains the stage of brahma-padam, merging in Brahman,
without bhakti he is prone to fall down. One must be very careful in regard to
the danger of falling down again into material bondage. The only insurance is
to come to the stage of bhakti, from which one is sure not to fall. Then one is
free from the activities of the material world. In summary, as stated by Çré
Caitanya Mahäprabhu, one must get in touch with a bona fide spiritual master
coming in the paramparä of Kåñëa consciousness, for by his mercy and
instructions one is able to get strength from Kåñëa. Thus one engages in
devotional service and attains the ultimate goal of life, the lotus feet of
Viñëu.
SB 9.10.15
One feature of the Supreme Personality of
Godhead Lord Rämacandra is omnipotence. The Lord can act without regard to
material impediments or inconveniences, but to prove that He is the Supreme
Personality of Godhead and was not merely advertised as Godhead or elected by
popular vote, He constructed a wonderful bridge over the ocean. Nowadays it has
become fashionable to create some artificial God who performs no uncommon
activities; a little magic will bewilder a foolish person into selecting an
artificial God because he does not understand how powerful God is. Lord
Rämacandra, however, constructed a bridge over the water with stone by making
the stone float. This is proof of God's uncommonly wonderful power. Why should
someone be accepted as God without displaying extraordinary potency by doing
something never to be done by any common man? We accept Lord Rämacandra as the
Supreme Personality of Godhead because He constructed this bridge, and we
accept Lord Kåñëa as the Supreme Personality of Godhead because He lifted
Govardhana Hill when He was only seven years old. We should not accept any
rascal as God or an incarnation of God, for God displays special features in
His various activities. Therefore, the Lord Himself says in Bhagavad-gétä
(4.9):
"One who knows the transcendental
nature of My appearance and activities does not, upon leaving the body, take
his birth again in this material world, but attains My eternal abode, O
Arjuna." The activities of the Lord are not common; they are all
transcendentally wonderful and not able to be performed by any other living
being. The symptoms of the Lord's activities are all mentioned in the çästras,
and after one understands them one can accept the Lord as He is.
SB 9.11.22
The Lord says in Bhagavad-gétä (4.9):
"One who knows the transcendental
nature of My appearance and activities does not, upon leaving the body, take
his birth again in this material world, but attains My eternal abode, O
Arjuna." Here this is confirmed. All the inhabitants of Ayodhyä who saw
Lord Rämacandra as citizens, served Him as servants, sat and talked with Him as
friends or were somehow or other present during His reign went back home, back
to Godhead. After giving up the body, the devotee who becomes perfect in
devotional service enters that particular universe where Lord Rämacandra or
Lord Kåñëa is engaged in His pastimes. Then, after being trained to serve the
Lord in various capacities in that prakaöa-lélä, the devotee is finally
promoted to sanätana-dhäma, the supreme abode in the spiritual world. This
sanätana-dhäma is also mentioned in Bhagavad-gétä (paras tasmät tu bhävo 'nyo
'vyakto 'vyaktät sanätanaù [Bg. 8.20]). One who enters the transcendental
pastimes of the Lord is called nitya-lélä-praviñöa.
SB 9.13.9
The desire to serve the Lord establishes one
as liberated in any condition of life, whether in a spiritual body or a
material body. In a spiritual body the devotee becomes a direct associate of
the Lord, but even though a devotee may superficially appear to be in a
material body, he is always liberated and is engaged in the same duties of
service to the Lord as a devotee in Vaikuëöhaloka. There is no distinction. It
is said, sädhur jévo vä maro vä. Whether a devotee is alive or dead, his only
concern is to serve the Lord. Tyaktvä dehaà punar janma naiti mäm eti [Bg.
4.9]. When he gives up his body, he goes directly to become an associate of the
Lord and serve Him, although he does the same thing even in a material body in
the material world.
For a devotee there is no pain, pleasure or
material perfection. One may argue that at the time of death a devotee also
suffers because of giving up his material body. But in this connection the
example may be given that a cat carries a mouse in its mouth and also carries a
kitten in its mouth. Both the mouse and the kitten are carried in the same
mouth, but the perception of the mouse is different from that of the kitten.
When a devotee gives up his body (tyaktvä deham), he is ready to go back home,
back to Godhead. Thus his perception is certainly different from that of a
person being taken away by Yamaräja for punishment. A person whose intelligence
is always concentrated upon the service of the Lord is unafraid of accepting a
material body, whereas a nondevotee, having no engagement in the service of the
Lord, is very much afraid of accepting a material body or giving up his present
one. Therefore, we should follow the instruction of Caitanya Mahäprabhu: mama
janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi [Cc. Antya 20.29,
Çikñäñöaka 4]. It doesn't matter whether we accept a material body or a
spiritual body; our only ambition should be to serve the Supreme Personality of
Godhead.
SB 10.1.23
In Bhagavad-gétä (4.9) the Lord says,
tyaktvä dehaà punar janma naiti mäm eti: after giving up the material body, the
devotee of the Lord returns home, back to Godhead. This means that the devotee
is first transferred to the particular universe where the Lord is at that time
staying to exhibit His pastimes. There are innumerable universes, and the Lord
is appearing in one of these universes at every moment. Therefore His pastimes
are called nitya-lélä, eternal pastimes. The Lord's appearance as a child in
the house of Devaké takes place continuously in one universe after another.
Therefore, the devotee is first transferred to that particular universe where
the pastimes of the Lord are current. As stated in Bhagavad-gétä, even if a
devotee does not complete the course of devotional service, he enjoys the
happiness of the heavenly planets, where the most pious people dwell, and then
takes birth in the house of a çuci or çrémän, a pious brähmaëa or a wealthy
vaiçya (çucénäà çrématäà gehe yoga-bhrañöo 'bhijäyate [Bg. 6.41]). Thus a pure
devotee, even if unable to execute devotional service completely, is
transferred to the upper planetary system, where pious people reside. From
there, if his devotional service is complete, such a devotee is transferred to
the place where the Lord's pastimes are going on. Herein it is said,
sambhavantu sura-striyaù. Sura-stré, the women of the heavenly planets, were
thus ordered to appear in the Yadu dynasty in Våndävana to enrich the pastimes
of Lord Kåñëa. These sura-stré, when further trained to live with Kåñëa, would
be transferred to the original Goloka Våndävana. During Lord Kåñëa's pastimes
within this world, the sura-stré were to appear in different ways in different
families to give pleasure to the Lord, just so that they would be fully trained
before going to the eternal Goloka Våndävana. With the association of Lord
Kåñëa, either at Dvärakä-puré, Mathurä-puré or Våndävana, they would certainly
return home, back to Godhead. Among the sura-stré, the women of the heavenly
planets, there are many devotees, such as the mother of the Upendra incarnation
of Kåñëa. It was such devoted women who were called for in this connection.
SB 10.1.65-66
The word ajana-çaìkayä indicates that Lord
Viñëu never takes birth (ajana) and that He therefore appeared as Kåñëa, taking
birth just like a human being (mänuñéà tanum äçritam). Kaàsa attempted to kill
all the babies born of Devaké and Vasudeva, although he knew that if Viñëu were
born, He would not be killed. Actually it came to pass that when Viñëu appeared
as Kåñëa, Kaàsa could not kill Him; rather, as foretold, it was He who killed
Kaàsa. One should know in truth how Kåñëa, who takes His birth
transcendentally, acts to kill the demons but is never killed. When one perfectly
understands Kåñëa in this way, through the medium of çästra, one becomes
immortal. As the Lord says in Bhagavad-gétä (4.9):
"One who knows the transcendental
nature of My appearance and activities does not, upon leaving the body, take
his birth again in this material world, but attains My eternal abode, O
Arjuna."
SB 10.1.67
We have seen in the history of India that
Aurangzeb killed his brother and nephews and imprisoned his father to fulfill
political ambitions. There have been many similar instances, and Kaàsa was the
same type of king. Kaàsa did not hesitate to kill his nephews and imprison his
sister and his father. For demons to do such things is not astonishing.
Nonetheless, although Kaàsa was a demon, he was aware that Lord Viñëu cannot be
killed, and thus he attained salvation. Even partial understanding of the
activities of Lord Viñëu makes one eligible for salvation. Kaàsa knew a little
about Kåñëa—that He could not be killed—and therefore he attained salvation
although he thought of Viñëu, Kåñëa, as an enemy. What then is to be said of
one who knows Kåñëa perfectly from the descriptions of çästras like
Bhagavad-gétä? It is therefore the duty of everyone to read Bhagavad-gétä and
understand Kåñëa perfectly. This will make one's life successful.
Being freed from attachment, fear and anger,
being fully absorbed in Me and taking refuge in Me, many, many persons in the
past became purified by knowledge of Me—and thus they all attained
transcendental love for Me.
SB 5.10.23
Actually every living being is an eternal
servant of Kåñëa, but due to forgetfulness, a living entity engages himself as
an eternal servant of mäyä. As long as one is engaged in mäyä's service, he
cannot be happy. Our Kåñëa consciousness movement aims at engaging people in
Lord Kåñëa's service. That will help them become freed from all material
contamination and sinful activity. This is confirmed in Bhagavad-gétä (4.10):
véta-räga-bhaya-krodhäù. By becoming detached from material activities, we will
be freed from fear and anger. By austerity, one becomes purified and eligible
to return home, back to Godhead.
As all surrender unto Me, I reward them
accordingly. Everyone follows My path in all respects, O son of Påthä.
SB 2.4.13
Since the Lord is very kind to everyone, the
impersonalists, who accept bhakti as the means of merging in the existence of
the Lord in His impersonal brahmajyoti, are also awarded their desired
destination. He has assured everyone in the Bhagavad-gétä (4.11): ye yathä mäà
prapadyante. According to Çréla Viçvanätha Cakravarté, there are two classes of
paramahaàsas, namely the brahmänandés (impersonalists) and the premänandés
(devotees), and both are awarded their desired destinations, although the
premänandés are more fortunate than the brahmänandés. But both the brahmänandés
and the premänandés are transcendentalists, and they have nothing to do with
the inferior, material nature full of the existential miseries of life.
SB 2.6.38
It is said that the transcendental name,
form, quality, pastimes, paraphernalia, personality, etc., cannot possibly be
perceived by the gross materialistic senses. But when the senses are purified
by the process of hearing, chanting, remembering, and worshiping the lotus feet
of the holy Deity, etc., the Lord reveals Himself proportionately to the
advancement of the quality of devotional service (ye yathä mäà prapadyante [Bg.
4.11]). One should not expect the Lord to be an order-supplying agent who must
be present before us as soon as we desire to see Him. We must be ready to undergo
the prescribed devotional duties, following the path shown by the predecessors
in the disciplic succession from Brahmä, Närada and similar authorities. As the
senses are progressively purified by bona fide devotional service, the Lord
reveals His identity according to the spiritual advancement of the devotee. But
one who is not in the line of devotional service can hardly perceive Him simply
by calculations and philosophical speculations. Such a hard worker can present
a jugglery of words before an audience, but can never know the Supreme
Personality of Godhead in His personal feature. The Lord has clearly stated in
the Bhagavad-gétä that one can know Him only by devotional service. No one can
know the Lord by any puffed-up material process of challenge, but the humble
devotee can please the Lord by his earnest devotional activities. Thus the Lord
reveals Himself proportionately before the devotee. Lord Brahmä therefore
offers his respectful obeisances as a bona fide spiritual master and advises us
to follow the process of çravaëa and kértana. Simply by this process, or simply
by hearing and chanting the glories of the activities of the Lord's
incarnation, one can certainly see within himself the identity of the Lord. We
have already discussed this subject in volume one of Çrémad-Bhägavatam, in
connection with this verse:
tac chraddadhänä munayo
jïäna-vairägya-yuktayä
paçyanty ätmani cätmänaà
bhaktyä çruta-gåhétayä
(SB 1.2.12)
The conclusion is that one cannot know the
Supreme Personality of Godhead fully by any method, but He can be seen and felt
partially by the devotional service process of hearing, chanting, etc.
SB 2.7.5
The word san is also used in the sense of
charity; therefore when everything is given up in charity unto the Lord, the
Lord reciprocates by giving Himself unto the devotee. This is also confirmed in
the Bhagavad-gétä (4.11): ye yathä mäà prapadyante.
SB 2.7.49
The living entity is unborn and eternal, and
as confirmed in the Bhagavad-gétä (2.30), the living entity is not exhausted
even though the material elementary body is vanquished. As long as the living
entity is in material existence, actions performed by him are rewarded in the
next life, or even in the present life. Similarly, in his spiritual life also
actions are rewarded by the Lord by the five kinds of liberation. Even the
impersonalist cannot achieve the desired merging into the existence of the
Supreme without being favored by the Supreme Personality of Godhead. It is
confirmed in the Bhagavad-gétä (4.11) that the Lord awards similar results, as
one desires, in one's present life. The living entities are given freedom to
make their choice, and the Lord awards them accordingly.
SB 3.9.12
Bhagavad-gétä (4.11) states: ye yathä mäà
prapadyante täàs tathaiva bhajämy aham. "Although the Lord is equally kind
to every living being, the living beings, for their own part, are able to
please the Lord to either a greater or lesser extent." The demigods are
called sakäma devotees, or devotees with material desires in mind, while the
pure devotees are called niñkäma devotees because they have no desires for
their personal interests. The sakäma devotees are self-interested because they
do not think of others, and therefore they are not able to satisfy the Lord
perfectly, whereas the pure devotees take the missionary responsibility of
turning nondevotees into devotees, and they are therefore able to satisfy the
Lord more than the demigods. The Lord is unmindful of the nondevotees, although
He is sitting within everyone's heart as well-wisher and Supersoul. However, He
also gives them the chance to receive His mercy through His pure devotees who
are engaged in missionary activities. Sometimes the Lord Himself descends for
missionary activities, as He did in the form of Lord Caitanya, but mostly He sends
His bona fide representatives, and thus He shows His causeless mercy towards
the nondevotees. The Lord is so satisfied with His pure devotees that He wants
to give them the credit for missionary success, although He could do the work
personally. This is the sign of His satisfaction with His pure, niñkäma
devotees, compared to the sakäma devotees. By such transcendental activities
the Lord simultaneously becomes free from the charge of partiality and exhibits
His pleasure with the devotees.
Now a question arises: If the Lord is
sitting in the hearts of nondevotees, why are they not moved to become
devotees? It may be answered that the stubborn nondevotees are like the barren
land or alkaline field, where no agricultural activities can be successful. As
part and parcel of the Lord, every individual living entity has a minute
quantity of independence, and by misuse of this minute independence, the
nondevotees commit offense after offense, to both the Lord and His pure
devotees engaged in missionary work. As a result of such acts, they become as
barren as an alkaline field, where there is no strength to produce.
SB 3.21.21
Everyone, therefore, whether he desires
material enjoyment, liberation or the transcendental loving service of the
Lord, should engage himself, offering obeisances unto the Supreme Lord, because
the Lord can award everyone his desired benediction. In Bhagavad-gétä the Lord
affirms, ye yathä mäà prapadyante: [Bg. 4.11] anyone who desires to be a
successful enjoyer in this material world is awarded that benediction by the
Lord, anyone who wants to be liberated from the entanglement of this material
world is given liberation by the Lord, and anyone who desires to constantly
engage in His service in full Kåñëa consciousness is awarded that benediction
by the Lord. For material enjoyment He has prescribed so many ritualistic
sacrificial performances in the Vedas, and thus people may take advantage of
those instructions and enjoy material life in higher planets or in a noble
aristocratic family. These processes are mentioned in the Vedas, and one can
take advantage of them. It is similar with those who want to be liberated from
this material world.
SB 6.9.37
In Bhagavad-gétä (4.11) the Lord says, ye
yathä mäà prapadyante täàs tathaiva bhajämy aham: "As one surrenders unto
Me, I reward him accordingly." The Supreme Personality of Godhead is the
reservoir of everything, including all knowledge, all truth and all
contradictions. The example cited herein is very appropriate. A rope is one
truth, but some mistake it for a snake, whereas others know it to be a rope.
Similarly, devotees who know the Supreme Personality of Godhead do not see
contradictions in Him, but nondevotees regard Him as the snakelike source of
all fear. For example, when Nåsiàhadeva appeared, Prahläda Mahäräja saw the
Lord as the supreme solace, whereas his father, a demon, saw Him as the
ultimate death. As stated in Çrémad-Bhägavatam (11.2.37), bhayaà
dvitéyäbhiniveçataù syät: fear results from being absorbed in duality. When one
is in knowledge of duality, one knows both fear and bliss. The same Supreme
Lord is a source of bliss to devotees and fear to nondevotees who have a poor
fund of knowledge. God is one, but people understand the Absolute Truth from
different angles of vision. The unintelligent see contradictions in Him, but
sober devotees find no contradictions.
SB 6.11.22
In Bhagavad-gétä (4.11) the Lord says:
"As devotees surrender unto Me, I
reward them accordingly. Everyone follows My path in all respects, O son of
Påthä." Both Indra and Våträsura were certainly devotees of the Lord,
although Indra took instructions from Viñëu to kill Våträsura. The Lord was
actually more favorable to Våträsura because after being killed by Indra's
thunderbolt, Våträsura would go back to Godhead, whereas the victorious Indra
would rot in this material world. Because both of them were devotees, the Lord
awarded them the respective benedictions they wanted. Våträsura never wanted
material possessions, for he knew very well the nature of such possessions. To
accumulate material possessions, one must labor very hard, and when he gets
them he creates many enemies because this material world is always full of
rivalry. If one becomes rich, his friends or relatives are envious. For
ekänta-bhaktas, unalloyed devotees, Kåñëa therefore never provides material
possessions. A devotee sometimes needs some material possessions for preaching,
but the possessions of a preacher are not like those of a karmé. A karmé's
possessions are achieved as a result of karma, but those of a devotee are
arranged by the Supreme Personality of Godhead just to facilitate his
devotional activities. Because a devotee never uses material possessions for
any purpose other than the service of the Lord, the possessions of a devotee
are not to be compared to those of a karmé.
SB 7.9.27
In Bhagavad-gétä (4.11) the Lord clearly
says, ye yathä mäà prapadyante täàs tathaiva bhajämy aham: "As one
surrenders to Me, I reward him accordingly." As stated by Çré Caitanya
Mahäprabhu, jévera 'svarüpa' haya-kåñëera 'nitya-däsa': [Cc. Madhya 20.108]
every living being is an eternal servant of Kåñëa. According to the service the
living entity renders, he automatically receives benedictions from Kåñëa, who
does not make distinctions, thinking, "Here is a person in an intimate
relationship with Me, and here is a person I dislike." Kåñëa advises
everyone to surrender to Him (sarva-dharmän parityajya mäm ekaà çaraëaà vraja
[Bg. 18.66]). One's relationship with the Supreme Lord is in proportion to that
surrender and the service one renders unto the Lord. Thus throughout the entire
world the higher or lower positions of the living entities are selected by the
living entities themselves. If one is inclined to dictate that the Lord grant
something, one receives benedictions according to his desires. If one wants to
be elevated to the higher planetary systems, the heavenly planets, he can be
promoted to the place he desires, and if one wants to remain a hog or a pig on
earth, the Lord fulfills that desire also. Therefore, one's position is
determined by one's desires; the Lord is not responsible for the higher or
lower grades of our existence. This is further explained quite definitely in
Bhagavad-gétä (9.25) by the Lord Himself:
Some people want to be promoted to the heavenly
planets, some want to be promoted to Pitåloka, and some want to remain on
earth, but if one is interested in returning home, back to Godhead, he can be
promoted there also.
SB 7.10.6
Çré Caitanya Mahäprabhu said, jévera
'svarüpa' haya-kåñëera 'nitya-däsa': [Cc. Madhya 20.108] every living being is
eternally a servant of the Supreme Lord, Kåñëa. Lord Kåñëa says in
Bhagavad-gétä (5.29), bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram: "I am
the proprietor of all planets, and I am the supreme enjoyer." This is the
natural position of the Lord, and the natural position of the living being is
to surrender unto Him (sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg.
18.66]). If this relationship continues, then real happiness exists eternally
between the master and servant. Unfortunately, when this eternal relationship
is disturbed, the living entity wants to become separately happy and thinks
that the master is his order supplier. In this way there cannot be happiness.
Nor should the master cater to the desires of the servant. If he does, he is
not the real master. The real master commands, "You must do this,"
and the real servant immediately obeys the order. Unless this relationship
between the Supreme Lord and the subordinate living entity is established,
there can be no real happiness. The living entity is äçraya, always
subordinate, and the Supreme Personality of Godhead is viñaya, the supreme
objective, the goal of life. Unfortunate persons trapped in this material world
do not know this. Na te viduù svärtha-gatià hi viñëum: [SB 7.5.31] illusioned
by the material energy, everyone in this material world is unaware that the
only aim of life is to approach Lord Viñëu.
In the Padma Puräëa Lord Çiva explains to
his wife, Parvaté, the goddess Durgä, that the highest goal of life is to
satisfy Lord Viñëu, who can be satisfied only when His servant is satisfied.
Çré Caitanya Mahäprabhu therefore teaches, gopé-bhartuù pada-kamalayor
däsa-däsänudäsaù [Cc. Madhya 13.80]. One must become a servant of the servant.
Prahläda Mahäräja also prayed to Lord Nåsiàhadeva that he might be engaged as
the servant of the Lord's servant. This is the prescribed method of devotional
service. As soon as a devotee wants the Supreme Personality of Godhead to be
his order supplier, the Lord immediately refuses to become the master of such a
motivated devotee. In Bhagavad-gétä (4.11) the Lord says, ye yathä mäà
prapadyante täàs tathaiva bhajämy aham. "As one surrenders unto Me, I
reward him accordingly." Materialistic persons are generally inclined to
material profits. As long as one continues in such an adulterated position, he
does not receive the benefit of returning home, back to Godhead.
SB 8.3.19
Some men within this material world are
akämé, free from material desire, some are ambitious to get more and more
material profit, and some desire fulfillment in religious life, economic
development, sense gratification and finally liberation.
akämaù sarva-kämo vä
mokña-käma udära-dhéù
tévreëa bhakti-yogena
yajeta puruñaà param
(SB 2.3.10)
It is recommended that whatever one's
position—whether one demands no material profit, all material profit or
ultimately liberation—one should offer his obedient devotional service to the
Lord, and one will get what he desires. Kåñëa is so kind. Ye yathä mäà prapadyante
täàs tathaiva bhajämy aham [Bg. 4.11]. The Lord reciprocates. Whatever even an
ordinary living entity wants, Kåñëa gives. Kåñëa is situated in everyone's
heart, and He gives that which is desired by the living entity.
"The Supreme Lord is situated in
everyone's heart, O Arjuna, and is directing the wanderings of all living
entities, who are seated as on a machine, made of the material energy."
(Bg. 18.61) The Lord gives everyone an opportunity to fulfill his ambitions.
Even such a devotee as Dhruva Mahäräja wanted the material benediction of a
kingdom greater than that of his father, and although he received a spiritual
body, he also got the kingdom, for the Supreme Personality of Godhead does not
disappoint anyone who takes shelter of His lotus feet. Therefore, since
Gajendra, King of the elephants, had surrendered to the Supreme Personality of
Godhead to get free from the present danger and, indirectly, from the present
danger of materialistic life, why should the Supreme Personality of Godhead not
fulfill his desire?
SB 8.9.28
In Bhagavad-gétä (4.11) it is said, ye yathä
mäà prapadyante täàs tathaiva bhajämy aham: the Supreme Personality of Godhead
is the supreme judge who rewards or punishes different persons according to
their surrender unto His lotus feet. Therefore it can actually be seen that
although karmés and bhaktas may work in the same place, at the same time, with
the same energy and with the same ambition, they achieve different results. The
karmés transmigrate through different bodies in the cycle of birth and death,
sometimes going upward and sometimes downward, thus suffering the results of
their actions in the karma-cakra, the cycle of birth and death. The devotees,
however, because of fully surrendering at the lotus feet of the Lord, are never
baffled in their attempts. Although externally they work almost like the
karmés, the devotees go back home, back to Godhead, and achieve success in
every effort. The demons or atheists have faith in their own endeavors, but
although they work very hard day and night, they cannot get any more than their
destiny. The devotees, however, can surpass the reactions of karma and achieve
wonderful results, even without effort. It is also said, phalena paricéyate:
one's success or defeat in any activity is understood by its result. There are
many karmés in the dress of devotees, but the Supreme Personality of Godhead
can detect their purpose. The karmés want to use the property of the Lord for
their selfish sense gratification, but a devotee endeavors to use the Lord's
property for God's service. Therefore a devotee is always distinct from the
karmés, although the karmés may dress like devotees. As confirmed in
Bhagavad-gétä (3.9), yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù. One
who works for Lord Viñëu is free from this material world, and after giving up
his body he goes back home, back to Godhead. A karmé, however, although
externally working like a devotee, is entangled in his nondevotional activity,
and thus he suffers the tribulations of material existence. Thus from the
results achieved by the karmés and devotees, one can understand the presence of
the Supreme Personality of Godhead, who acts differently for the karmés and
jïänés than for the devotees.
SB 8.24.38
As stated in Bhagavad-gétä (15.15), sarvasya
cähaà hådi sanniviñöo mattaù småtir jïänam apohanaà ca: the Supreme Personality
of Godhead, Paramätmä, is situated in everyone's heart, and from Him come
remembrance, knowledge and forgetfulness. The Lord reveals Himself in
proportion to one's surrender to Him. Ye yathä mäà prapadyante täàs tathaiva
bhajämy aham [Bg. 4.11]. In responsive cooperation, the Lord reveals Himself in
proportion to one's surrender. That which is revealed to one who fully
surrenders is different from what is revealed to one who surrenders partially.
Everyone naturally surrenders to the Supreme Personality of Godhead, either
directly or indirectly. The conditioned soul surrenders to the laws of nature
in material existence, but when one fully surrenders to the Lord, material
nature does not act upon him. Such a fully surrendered soul is favored by the
Supreme Personality of Godhead directly. Mäm eva ye prapadyante mäyäm etäà
taranti te [Bg. 7.14]. One who has fully surrendered to the Lord has no fear of
the modes of material nature, for everything is but an expansion of the Lord's
glories (sarvaà khalv idaà brahma), and these glories are gradually revealed
and realized. The Lord is the supreme purifier (paraà brahma paraà dhäma
pavitraà paramaà bhavän [Bg. 10.12]). The more one is purified and the more he
wants to know about the Supreme, the more the Lord reveals to him. Full
knowledge of Brahman, Paramätmä and Bhagavän is revealed to the pure devotees.
The Lord says in Bhagavad-gétä (10.11): "Out of compassion for them, I,
dwelling in their hearts, destroy with the shining lamp of knowledge the
darkness born of ignorance."
SB 9.11.23
Here in this material world, everyone is
envious of someone else. Even in religious life, it is sometimes found that if
one devotee has advanced in spiritual activities, other devotees are envious of
him. Such envious devotees are not completely freed from the bondage of birth
and death. As long as one is not completely free from the cause of birth and
death, one cannot enter the sanätana-dhäma or the eternal pastimes of the Lord.
One becomes envious because of being influenced by the designations of the
body, but the liberated devotee has nothing to do with the body, and therefore
he is completely on the transcendental platform. A devotee is never envious of
anyone, even his enemy. Because the devotee knows that the Lord is his supreme
protector, he thinks, "What harm can the so-called enemy do?" Thus a
devotee is confident about his protection. The Lord says, ye yathä mäà prapadyante
täàs tathaiva bhajämy aham: [Bg. 4.11] "According to the proportion of
one's surrender unto Me, I respond accordingly." A devotee must therefore
be completely free from envy, especially of other devotees. To envy other
devotees is a great offense, a vaiñëava-aparädha. A devotee who constantly
engages in hearing and chanting (çravaëa-kértana) is certainly freed from the
disease of envy, and thus he becomes eligible to go back home, back to Godhead.
According to the three modes of material
nature and the work associated with them, the four divisions of human society
are created by Me. And although I am the creator of this system, you should
know that I am yet the nondoer, being unchangeable.
SB 1.2.12
Herein the statement of Bhägavatam is that
the highest aim of life or the highest perfection of the institution of the
varëäçrama-dharma is to cooperate jointly for the satisfaction of the Supreme
Lord. This is also confirmed in the Bhagavad-gétä (4.13).
SB 1.9.26
The conception of four castes and four
orders of life, as planned by the Lord Himself (Bg. 4.13), is to accelerate
transcendental qualities of the individual person so that he may gradually
realize his spiritual identity and thus act accordingly to get free from
material bondage, or conditional life. In almost all the Puräëas the subject
matter is described in the same spirit, and so also in the Mahäbhärata it is
more elaborately described by Bhéñmadeva in the Çänti-parva, beginning from the
sixtieth chapter.
SB 3.6.30
As confirmed in Bhagavad-gétä (4.13), the
four orders of human society developed with the order of the body of the
gigantic form. The bodily divisions are the mouth, arms, waist and legs. Those
who are situated on the mouth are called brähmaëas, those who are situated on
the arms are called kñatriyas, those who are situated on the waist are called
vaiçyas, and those who are situated on the legs are called çüdras. Everyone is
situated in the body of the Supreme in His gigantic viçva-rüpa form. In terms
of the four orders, therefore, no caste is to be considered degraded because of
being situated on a particular part of the body. In our own bodies we do not
show any actual difference in our treatment towards the hands or legs. Each and
every part of the body is important, although the mouth is the most important
of the bodily parts. If other parts are cut off from the body, a man can
continue his life, but if the mouth is cut off, one cannot live. Therefore,
this most important part of the body of the Lord is called the sitting place of
the brähmaëas, who are inclined to the Vedic wisdom. One who is not inclined to
the Vedic wisdom but to mundane affairs cannot be called a brähmaëa, even if he
is born of a brähmaëa family or father. To have a brähmaëa father does not
qualify one as a brähmaëa. The main qualification of a brähmaëa is to be
inclined to the Vedic wisdom. The Vedas are situated on the mouth of the Lord,
and therefore anyone who is inclined to the Vedic wisdom is certainly situated
on the mouth of the Lord, and he is a brähmaëa. This inclination towards Vedic
wisdom is also not restricted to any particular caste or community. Anyone from
any family and from any part of the world may become inclined to the Vedic
wisdom, and that will qualify him as a real brähmaëa.
A real brähmaëa is the natural teacher or
spiritual master. Unless one has Vedic knowledge, one cannot become a spiritual
master. The perfect knowledge of the Vedas is to know the Lord, the Personality
of Godhead, and that is the end of Vedic knowledge, or Vedänta. One who is situated
in the impersonal Brahman and has no information of the Supreme Personality of
Godhead may become a brähmaëa, but he cannot become a spiritual master.
SB 3.21.54
The institution of four varëas and four
äçramas is confirmed herewith to be bhagavad-racita, which means "designed
by the Supreme Personality of Godhead." In Bhagavad-gétä this is also
confirmed: cätur-varëyaà mayä såñöam [Bg. 4.13]. The Lord says that the
institution of four varëas and four äçramas "is created by Me." Anything
created by the Lord cannot be closed or covered. The divisions of varëas and
äçramas will continue to exist, either in their original form or in degraded
form, but because they are created by the Lord, the Supreme Personality of
Godhead, they cannot be extinguished. They are like the sun, a creation of God,
and therefore will remain. Either covered by clouds or in a clear sky, the sun
will continue to exist. Similarly, when the varëäçrama system becomes degraded,
it appears as a hereditary caste system, but in every society there is an
intelligent class of men, a martial class, a mercantile class and a laborer
class. When they are regulated for cooperation among communities according to
the Vedic principles, then there is peace and spiritual advancement. But when
there is hatred and malpractice and mutual mistrust in the caste system, the
whole system becomes degraded, and as stated herein, it creates a deplorable
state. At the present moment, the entire world is in this deplorable condition
because of giving rights to so many interests. This is due to the degradation
of the four castes of varëas and äçramas.
SB 4.6.44
The Vedic system of varëa and äçrama is
never to be neglected, for these divisions are created by the Supreme Lord
Himself for the upkeep of social and religious order in human society. The
brähmaëas, as the intelligent class of men in society, must vow to steadily
respect this regulative principle. The tendency in this age of Kali to make a
classless society and not observe the principles of varëa and äçrama is a
manifestation of an impossible dream. Destruction of the social and spiritual
orders will not bring fulfillment of the idea of a classless society. One
should strictly observe the principles of varëa and äçrama for the satisfaction
of the creator, for it is stated in the Bhagavad-gétä by Lord Kåñëa that the
four orders of the social system—brähmaëas, kñatriyas, vaiçyas and çüdras—are
His creation. They should act according to the regulative principles of this
institution and satisfy the Lord, just as different parts of the body all
engage in the service of the whole. The whole is the Supreme Personality of
Godhead in His viräö-rüpa, or universal form. The brähmaëas, kñatriyas, vaiçyas
and çüdras are respectively the mouth, arms, abdomen and legs of the universal
form of the Lord. As long as they are engaged in the service of the complete
whole, their position is secure, otherwise they fall down from their respective
positions and become degraded.
SB 6.16.43
Bhägavata-dharma means living according to
the instructions of the Supreme Personality of Godhead. In Bhagavad-gétä we
find that the Supreme Lord has arranged human society in four social divisions,
namely brähmaëa, kñatriya, vaiçya and çüdra. Again, the Puräëas and other Vedic
literatures set forth four äçramas, which are the divisions of spiritual life.
Therefore bhägavata-dharma means the varëäçrama-dharma of the four social and
four spiritual divisions.
SB 7.11.18-20
As stated in Bhagavad-gétä (4.13),
cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù: the four divisions of human
society were created by the Supreme Lord according to the three modes of
material nature and the work ascribed to them. Formerly, the principle of
dividing human society into four sections—brähmaëa, kñatriya, vaiçya and çüdra—was
strictly followed, but because of gradual neglect of the varëäçrama principles,
varëa-saìkara population developed, and the entire institution has now been
lost. In this age of Kali, practically everyone is a çüdra (kalau
çüdra-sambhaväù), and finding anyone who is a brähmaëa, kñatriya or vaiçya is
very difficult. Although the Kåñëa consciousness movement is a movement of
brähmaëas and Vaiñëavas, it is trying to reestablish the divine varëäçrama
institution, for without this division of society there cannot be peace and
prosperity anywhere.
SB 7.11.35
Herein it is clearly stated by Närada Muni
that one should not be accepted as a brähmaëa, kñatriya, vaiçya or çüdra
according to birth, for although this is going on now, it is not accepted by
the çästras. As stated in Bhagavad-gétä (4.13), cätur-varëyaà mayä såñöaà
guëa-karma-vibhägaçaù. Thus the four divisions of society—brähmaëa, kñatriya,
vaiçya and çüdra—are to be ascertained according to qualities and activities.
If one was born in a brähmaëa family and has acquired the brahminical
qualifications, he is to be accepted as a brähmaëa; otherwise, he should be
considered a brahma-bandhu. Similarly, if a çüdra acquires the qualities of a
brähmaëa, although he was born in a çüdra family, he is not a çüdra; because he
has developed the qualities of a brähmaëa, he should be accepted as a brähmaëa.
The Kåñëa consciousness movement is meant to develop these brahminical
qualities. Regardless of the community in which one was born, if one develops
the qualities of a brähmaëa he should be accepted as a brähmaëa, and he then
may be offered the order of sannyäsa. Unless one is qualified in terms of the
brahminical symptoms, one cannot take sannyäsa. In designating a person a
brähmaëa, kñatriya, vaiçya or çüdra, birth is not the essential symptom. This
understanding is very important. Herein Närada Muni distinctly says that one
may be accepted according to the caste of his birth if he has the corresponding
qualifications, but otherwise he should not. One who has attained the
qualifications of a brähmaëa, regardless of where he was born, should be
accepted as a brähmaëa. Similarly, if one has developed the qualities of a
çüdra or a caëòäla, regardless of where he was born, he should be accepted in
terms of those symptoms.
SB 9.2.23-24
One should always remember that brähmaëas,
kñatriyas and vaiçyas should never be regarded as members of a caste by birth.
A brähmaëa may be changed into a kñatriya, and a kñatriya into a brähmaëa.
Similarly, a brähmaëa or kñatriya may be changed into a vaiçya, and a vaiçya
into a brähmaëa or kñatriya. This is confirmed in Bhagavad-gétä (cätur-varëyaà
mayä såñöaà guëa-karma-vibhägaçaù [Bg. 4.13]). So one is a brähmaëa, kñatriya
or vaiçya never by birth, but by quality. There is a great need of brähmaëas.
Therefore, in the Kåñëa consciousness movement, we are trying to train some
brähmaëas to guide human society. Because at present there is a scarcity of
brähmaëas, the brain of human society is lost. Because practically everyone is
a çüdra, no one at the present moment can guide the members of society to the
proper path by which to achieve perfection in life.
SB 9.10.50
As indicated here by the words
sva-dharma-niratä varëäçrama-guëän-vitäù, the people were good citizens because
they accepted the institution of varëa and äçrama, which arranges society in
the varëa divisions of brähmaëa, kñatriya, vaiçya and çüdra and the äçrama
divisions of brahmacarya, gåhastha, vänaprastha and sannyäsa. This is actual
human civilization. People must be trained according to the different
varëäçrama occupational duties. As confirmed in Bhagavad-gétä (4.13),
cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù: the four varëas must be
established according to varying qualities and work. The first principle for
good government is that it must institute this varëäçrama system. The purpose
of varëäçrama is to enable people to become God conscious. Varëäçramäcäravatä
puruñeëa paraù pumän viñëur ärädhyate [Cc. Madhya 8.58]. The entire varëäçrama
scheme is intended to enable people to become Vaiñëavas. Viñëur asya devatä.
When people worship Lord Viñëu as the Supreme Lord, they become Vaiñëavas. Thus
people should be trained to become Vaiñëavas through the system of varëa and
äçrama, as they were during the reign of Lord Rämacandra, when everyone was
fully trained to follow the varëäçrama principles. Simply enforcing laws and
ordinances cannot make the citizens obedient and lawful. That is impossible.
Throughout the entire world there are so many states, legislative assemblies
and parliaments, but still the citizens are rogues and thieves. Good
citizenship, therefore, cannot be enforced; the citizens must be trained. As
there are schools and colleges to train students to become chemical engineers,
lawyers or specialists in many other departments of knowledge, there must be
schools and colleges to train students to become brähmaëas, kñatriyas, vaiçyas,
çüdras, brahmacärés, gåhasthas, vänaprasthas and sannyäsés. This will provide
the preliminary condition for good citizenship (varëäçrama-guëän-vitäù).
Generally speaking, if the king or president is a räjarñi, the relationship
between the citizens and the chief executive will be clear, and there will be
no possibility of disruption in the state, because the number of thieves and
rogues will decrease. In Kali-yuga, however, because the varëäçrama system is
neglected, people are generally thieves and rogues. In the system of democracy,
such thieves and rogues naturally collect money from other thieves and rogues,
and thus there is chaos in every government, and no one is happy. But here the
example of good government is to be found in the reign of Lord Rämacandra. If
people follow this example, there will be good government all over the world.
SB 9.10.51
Among the four yugas-Satya, Tretä, Dväpara
and Kali-the Kali-yuga is the worst, but if the process of varëäçrama-dharma is
introduced, even in this age of Kali, the situation of Satya-yuga can be
invoked. The Hare Kåñëa movement, or Kåñëa consciousness movement, is meant for
this purpose.
"My dear King, although Kali-yuga is
full of faults, there is still one good quality about this age: simply by
chanting the Hare Kåñëa mahä-mantra, one can become free from material bondage
and be promoted to the transcendental kingdom." (SB 12.3.51) If people
take to this saìkértana movement of chanting Hare Kåñëa, Hare Räma, they will
certainly be freed from the contamination of Kali-yuga, and the people of this
age will be happy, as people were in Satya-yuga, the golden age. Anyone,
anywhere, can easily take to this Hare Kåñëa movement; one need only chant the
Hare Kåñëa mahä-mantra, observe the rules and regulations, and stay free from
the contamination of sinful life. Even if one is sinful and cannot give up
sinful life immediately, if he chants the Hare Kåñëa mahä-mantra with devotion
and faith he will certainly be freed from all sinful activities, and his life
will be successful. Paraà vijayate çré-kåñëa-saìkértanam. This is the blessing
of Lord Rämacandra, who has appeared in this age of Kali as Lord Gaurasundara.
SB 9.10.54
A householder should live according to the
ideal of Lord Rämacandra, who showed how to be a perfect person. Being a
householder or living with a wife and children is never condemned, provided one
lives according to the regulative principles of varëäçrama-dharma. Those who
live in accordance with these principles, whether as householders, brahmacärés
or vänaprasthas, are all equally important.
SB 9.20.1
There are many historical instances by which
we can understand that from kñatriyas many brähmaëas have been born and that
from brähmaëas many kñatriyas have been born. The Lord Himself says in
Bhagavad-gétä (4.13), cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù:
"According to the three modes of material nature and the work ascribed to
them, the four divisions of human society were created by Me." Therefore,
regardless of the family in which one takes birth, when one is qualified with
the symptoms of a particular section, he is to be described accordingly.
Yal-lakñaëaà proktam. One's place in the varëa divisions of society is
determined according to one's symptoms or qualities. This is maintained
everywhere in the çästra. Birth is a secondary consideration; the first
consideration is one's qualities and activities.
SB 9.21.21
This verse gives evidence confirming the
statement of Bhagavad-gétä that the orders of society—brähmaëa, kñatriya,
vaiçya and çüdra—are calculated in terms of qualities and activities
(guëa-karma-vibhägaçaù [Bg. 4.13]). All the descendants of Ajaméòha, who was a
kñatriya, became brähmaëas. This was certainly because of their qualities and
activities. Similarly, sometimes the sons of brähmaëas or kñatriyas become
vaiçyas (brähmaëa-vaiçyatäà gatäù). When a kñatriya or brähmaëa adopts the
occupation or duty of a vaiçya (kåñi-go-rakñya-väëijyam [Bg. 18.44]), he is
certainly counted as a vaiçya. On the other hand, if one is born a vaiçya, by
his activities he can become a brähmaëa. This is confirmed by Närada Muni.
Yasya yal-lakñaëaà proktam. The members of the varëas, or social
orders-brähmaëa, kñatriya, vaiçya and çüdra-must be ascertained by their
symptoms, not by birth. Birth is immaterial; quality is essential.
SB 10.7.13-15
Nanda Mahäräja was very confident about the
qualifications of the brähmaëas and their blessings. He was fully confident
that simply if the good brähmaëas showered their blessings, the child Kåñëa
would be happy. The blessings of qualified brähmaëas can bring happiness not
only to Kåñëa, the Supreme Personality of Godhead, but to everyone. Because
Kåñëa is self-sufficient, He does not require anyone's blessings, yet Nanda
Mahäräja thought that Kåñëa required the blessings of the brähmaëas. What then
is to be said of others? In human society, therefore, there must be an ideal
class of men, brähmaëas, who can bestow blessings upon others, namely, upon the
kñatriyas, vaiçyas and çüdras, so that everyone will be happy. Kåñëa therefore
says in Bhagavad-gétä (4.13) that human society must have four social orders
(cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù); it is not that everyone
should become a çüdra or a vaiçya and human society will prosper. As enunciated
in Bhagavad-gétä, there must be a class of brähmaëas with qualities like satya
(truthfulness), çama (peacefulness), dama (self-control) and titikñä (tolerance).
SB 10.8.6
The Supreme Personality of Godhead, Kåñëa,
says in Bhagavad-gétä (4.13), cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù:
the four varëas-brähmaëa, kñatriya, vaiçya and çüdra—must be present in
society. The brähmaëas are required for the guidance of the whole society. If
there is no such institution as varëäçrama-dharma and if human society has no
such guide as the brähmaëa, human society will be hellish. In Kali-yuga,
especially at the present moment, there is no such thing as a real brähmaëa,
and therefore society is in a chaotic condition. Formerly there were qualified
brähmaëas, but at present, although there are certainly persons who think
themselves brähmaëas, they actually have no ability to guide society. The Kåñëa
consciousness movement is therefore very much eager to reintroduce the
varëäçrama system into human society so that those who are bewildered or less
intelligent will be able to take guidance from qualified brähmaëas.
Brähmaëa means Vaiñëava. After one becomes a
brähmaëa, the next stage of development in human society is to become a
Vaiñëava. People in general must be guided to the destination or goal of life,
and therefore they must understand Viñëu, the Supreme Personality of Godhead.
The whole system of Vedic knowledge is based on this principle, but people have
lost the clue (na te viduù svärtha-gatià hi viñëum [SB 7.5.31]), and they are
simply pursuing sense gratification, with the risk of gliding down to a lower
grade of life (måtyu-saàsära-vartmani [Bg. 9.3]). It doesn't matter whether one
is born a brähmaëa or not. No one is born a brähmaëa; everyone is born a çüdra.
But by the guidance of a brähmaëa and by saàskära, one can become dvija,
twice-born, and then gradually become a brähmaëa. Brähmaëism is not a system meant
to create a monopoly for a particular class of men. Everyone should be educated
so as to become a brähmaëa. At least there must be an opportunity to allow
everyone to attain the destination of life. Regardless of whether one is born
in a brähmaëa family, a kñatriya family or a çüdra family, one may be guided by
a proper brähmaëa and be promoted to the highest platform of being a Vaiñëava.
Thus the Kåñëa consciousness movement affords an opportunity to develop the
right destiny for human society. Nanda Mahäräja took advantage of the
opportunity of Gargamuni's presence by requesting him to perform the necessary
reformatory activities for his sons to guide Them toward the destination of
life.
SB 10.8.10
Nanda Mahäräja did not like the idea of
avoiding the purificatory process. Despite the many obstacles, he wanted to
take advantage of Gargamuni's presence and do what was needed. The purificatory
process is essential specifically for brähmaëas, kñatriyas and vaiçyas.
Therefore, since Nanda Mahäräja presented himself as a vaiçya, this process of
purification was essential. Formerly, such institutional activities were
compulsory. Cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù (Bg. 4.13). Without
these activities of purification, the society would be considered a society of
animals. To take advantage of Gargamuni's presence, Nanda Mahäräja wanted to
perform the näma-karaëa ceremonies, even secretly, without any gorgeous
arrangements. Therefore, the opportunity for purification should be regarded as
the essential duty of human society. In Kali-yuga, however, people have
forgotten the essence. Mandäù sumanda-matayo manda-bhägyä hy upadrutäù (SB
1.1.10). In this age, people are all bad and unfortunate, and they do not
accept Vedic instructions to make their life successful. Nanda Mahäräja,
however, did not want to neglect anything. To keep intact a happy society
advanced in spiritual knowledge, he took full advantage of Gargamuni's presence
to do what was necessary. How degraded society has become within five thousand years.
Mandäù sumanda-matayo manda-bhägyäù. The human life is obtained after many,
many millions of births, and it is intended for purification. Previously, a
father was eager to give all kinds of help to elevate his children, but at
present, because of being misguided, people are prepared even to kill to avoid
the responsibility of raising children.
There is no work that affects Me; nor do I
aspire for the fruits of action. One who understands this truth about Me also
does not become entangled in the fruitive reactions of work.
SB 2.10.36
Whenever there is a need of material
creation, the transcendental Personality of Godhead accepts forms in the
material world for creation, maintenance and destruction. One should be
intelligent enough to know His activities in truth and not be biased to
conclude that He descends to the material world by accepting a form created by
material nature. Any form accepted from the material nature has its affection
for everything done in the material world. A conditioned soul who accepts a
material form for undergoing a certain term of material activities is subjected
to the laws of matter. But here in this verse it is clearly stated that
although the forms and activities of the Lord appear to be the same as those of
a conditioned soul, they are supernatural and impossible for the conditioned
soul. He, the Supreme Personality of Godhead, is always unaffected by such
activities. (Bhagavad-gétä 4.14)
The Lord is never affected by the activities
which He apparently performs by His different incarnations and personalities,
nor does He have any desire to achieve success by fruitive activities. The Lord
is full by His different potencies of wealth, strength, fame, beauty, knowledge
and renunciation, and thus He has no reason for physical exertion like the
conditioned soul. Therefore an intelligent person who can distinguish between
the transcendental activities of the Lord and the activities of the conditioned
souls is also not bound by the reactions of activities. The Lord as Viñëu, Brahmä
and Çiva conducts the three modes of material nature. From Viñëu is born
Brahmä, and from Brahmä is born Çiva. Sometimes Brahmä is a separated part of
Viñëu, and sometimes Brahmä is Viñëu Himself. Thus Brahmä creates the different
species of life all over the universe, which means that the Lord creates the
whole manifestation either by Himself or through the agency of His authorized
deputies.
SB 3.2.10
The Yädavas were only partially cognizant of
the Lord, but they are also glorious because they had the opportunity to
associate with the Lord, who acted as the head of their family, and they also
rendered the Lord intimate service. The Yädavas and other devotees of the Lord
are different from those who wrongly calculated Him to be an ordinary human
personality. Such persons are certainly bewildered by the illusory energy. They
are hellish and are envious of the Supreme Lord. The illusory energy acts very
powerfully on them because in spite of their elevated mundane education, such
persons are faithless and are infected by the mentality of atheism. They are
always very eager to establish that Lord Kåñëa was an ordinary man who was
killed by a hunter due to His many impious acts in plotting to kill the sons of
Dhåtaräñöra and Jaräsandha, the demoniac kings of the earth. Such persons have
no faith in the statement of the Bhagavad-gétä that the Lord is unaffected by
the reactions of work: na mäà karmäëi limpanti [Bg. 4.14]. According to the
atheistic point of view, Lord Kåñëa's family, the Yadu dynasty, was vanquished
due to being cursed by the brähmaëas for the sins committed by Kåñëa in killing
the sons of Dhåtaräñöra, etc. All these blasphemies do not touch the heart of
the devotees of the Lord because they know perfectly well what is what. Their
intelligence regarding the Lord is never disturbed. But those who are disturbed
by the statements of the asuras are also condemned. That is what Uddhava meant
in this verse.
SB 3.9.15
The activities of the incarnations of the
Supreme Personality of Godhead are a kind of imitation of the activities going
on in the material world. He is just like an actor on a stage. An actor
imitates the activities of a king on stage, although actually he is not the
king. Similarly, when the Lord incarnates, He imitates parts with which He has
nothing to do. In Bhagavad-gétä (4.14), it is said that the Lord has nothing to
do with the activities in which He is supposedly engaged: na mäà karmäëi
limpanti na me karma-phale spåhä. The Lord is omnipotent; simply by His will He
can perform anything and everything. When the Lord appeared as Lord Kåñëa, He
played the part of the son of Yaçodä and Nanda, and He lifted the Govardhana
Hill, although lifting a hill is not His concern. He can lift millions of
Govardhana Hills by His simple desire; He does not need to lift it with His
hand. But He imitates the ordinary living entity by this lifting, and at the
same time He exhibits His supernatural power. Thus His name is chanted as the
lifter of Govardhana Hill, or Çré Govardhana-dhäré. Therefore, His acts in His
incarnations and His partiality to the devotees are all imitations only, just
like the stage makeup of an expert dramatical player. His acts in that
capacity, however, are all omnipotent, and the remembrance of such activities
of the incarnations of the Supreme Personality of Godhead is as powerful as the
Lord Himself. Ajämila remembered the holy name of the Lord, Näräyaëa, by merely
calling the name of his son Näräyaëa, and that gave him a complete opportunity
to achieve the highest perfection of life.
4.17
The intricacies of action are very hard to
understand. Therefore one should know properly what action is, what forbidden
action is, and what inaction is.
SB 5.26.6
Yamaräja is not a fictitious or mythological
character; he has his own abode, Pitåloka, of which he is king. Agnostics may
not believe in hell, but Çukadeva Gosvämé affirms the existence of the Naraka
planets, which lie between the Garbhodaka Ocean and Pätälaloka. Yamaräja is
appointed by the Supreme Personality of Godhead to see that the human beings do
not violate His rules and regulations. As confirmed in Bhagavad-gétä (4.17):
"The intricacies of action are very
hard to understand. Therefore one should know properly what action is, what
forbidden action is, and what inaction is. "One should understand the
nature of karma, vikarma and akarma, and one must act accordingly. This is the
law of the Supreme Personality of Godhead. The conditioned souls, who have come
to this material world for sense gratification, are allowed to enjoy their
senses under certain regulative principles. If they violate these regulations,
they are judged and punished by Yamaräja. He brings them to the hellish planets
and properly chastises them to bring them back to Kåñëa consciousness. By the
influence of mäyä, however, the conditioned souls remain infatuated with the
mode of ignorance. Thus in spite of repeated punishment by Yamaräja, they do
not come to their senses, but continue to live within the material condition,
committing sinful activities again and again.
SB 6.16.51
The essence of knowledge is that there are
two kinds of vastu, or substances, One is real, and the other, being illusory
or temporary, is sometimes called nonfactual. One must consider these two kinds
of existence. The real tattva, or truth, consists of Brahman, Paramätmä, and
Bhagavän. As stated in Çrémad-Bhägavatam (1.2.11):
vadanti tat tattva-vidas
tattvaà yaj jïänam advayam
brahmeti paramätmeti
bhagavän iti çabdyate
"Learned transcendentalists who know
the Absolute Truth call this nondual substance Brahman, Paramätmä or
Bhagavän." The Absolute Truth exists eternally in three features.
Therefore, Brahman, Paramätmä and Bhagavän combined are the substance.
The categories of emanations from the
nonsubstance are two—activities and forbidden activities (karma and vikarma).
Karma refers to the pious life or material activities performed during the day
and the mental activities of dreams at night. These are more or less desired
activities. Vikarma, however, refers to illusory activities, which are
something like the will-o'-the-wisp. These are activities that have no meaning.
For example, modern scientists imagine that life can be produced from chemical
combinations, and they are very busy trying to prove this in laboratories
throughout the world, although no one in history has been able to produce the
substance of life from material combinations. Such activities are called
vikarma.
All material activities are actually
illusory, and progress in illusion is simply a waste of time. These illusory activities
are called akärya, and one must learn of them from the instructions of the
Supreme Personality of Godhead. As stated in Bhagavad-gétä (4.17):
"The intricacies of action are very
hard to understand. Therefore one should know properly what action is, what
forbidden action is, and what inaction is." One must learn of these
directly from the Supreme Personality of Godhead, who, as Anantadeva, is
instructing King Citraketu because of the advanced stage of devotional service
he achieved by following the instructions of Närada and Aìgirä.
The work of a man who is unattached to the
modes of material nature and who is fully situated in transcendental knowledge
merges entirely into transcendence.
SB 5.7.6
Kings like Mahäräja Ambaréña and many other
räjarñis who were pure devotees of the Lord simply passed their time in the
service of the Supreme Lord. When a pure devotee executes some service through
the agency of another person, he should not be criticized, for his activities
are meant for the satisfaction of the Supreme Lord. A devotee may have a priest
perform some karma-käëòa, and the priest may not be a pure Vaiñëava, but
because the devotee wants to please the Supreme Lord, he should not be
criticized. The word apürva is very significant. The resultant actions of karma
are called apürva. When we act piously or impiously, immediate results do not
ensue. We therefore wait for the results, which are called apürva. The results
are manifest in the future. Even the smärtas accept this apürva. Pure devotees
simply act for the pleasure of the Supreme Personality of Godhead; therefore
the results of their activities are spiritual, or permanent. They are not like
those of the karmés, which are nonpermanent. This is confirmed in Bhagavad-gétä
(4.23):
"The work of a man who is unattached to
the modes of material nature and who is fully situated in transcendental
knowledge merges entirely into transcendence."
A devotee is always free from material
contamination. He is fully situated in knowledge, and therefore his sacrifices
are intended for the satisfaction of the Supreme Personality of Godhead.
A person who is fully absorbed in Kåñëa
consciousness is sure to attain the spiritual kingdom because of his full
contribution to spiritual activities, in which the consummation is absolute and
that which is offered is of the same spiritual nature.
SB 4.21.34
Çréla Viçvanätha Cakravarté Öhäkura comments
that these karma-käëòa ritualistic ceremonies, although contaminated, contain
touches of devotional service because whenever there is a performance of any
yajïa, Lord Viñëu is given a central position. This is very important because
even a little endeavor to please Lord Viñëu is bhakti and is of great value. A
tinge of bhakti purifies the material nature of the performances, which by
devotional service gradually come to the transcendental position. Therefore
although such yajïas are superficially material activities, the results are
transcendental. Such yajïas as Sürya-yajïa, Indra-yajïa and Candra-yajïa are
performed in the names of the demigods, but these demigods are bodily parts of
the Supreme Personality of Godhead. The demigods cannot accept sacrificial
offerings for themselves, but they can accept them for the Supreme Personality
of Godhead, just as a departmental tax collector of a government cannot collect
taxes for his personal account but can realize them for the government. Any
yajïa performed with this complete knowledge and understanding is described in
Bhagavad-gétä as brahmärpaëam, or a sacrifice offered to the Supreme
Personality of Godhead. Since no one but the Supreme Lord can enjoy the results
of sacrifice, the Lord says that He is the actual enjoyer of all sacrifices
(bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram [Bg. 5.29]). Sacrifices should
be performed with this view in mind. As stated in Bhagavad-gétä (4.24).
Just try to learn the truth by approaching a
spiritual master. Inquire from him submissively and render service unto him.
The self-realized souls can impart knowledge unto you because they have seen
the truth.
SB 2.9.43
The process of understanding spiritual or
transcendental knowledge from the realized person is not exactly like asking an
ordinary question from the schoolmaster. The schoolmasters in the modern days
are paid agents for giving some information, but the spiritual master is not a
paid agent. Nor can he impart instruction without being authorized. In the
Bhagavad-gétä (4.34), the process of understanding transcendental knowledge is
directed as follows:…
Arjuna was advised to receive transcendental
knowledge from the realized person by surrender, questions and service.
Receiving transcendental knowledge is not like exchanging dollars; such
knowledge has to be received by service to the spiritual master. As Brahmäjé
received the knowledge directly from the Lord by satisfying Him fully,
similarly one has to receive the transcendental knowledge from the spiritual
master by satisfying him. The spiritual master's satisfaction is the means of
assimilating transcendental knowledge. One cannot understand transcendental
knowledge simply by becoming a grammarian. The Vedas declare (Çvetäçvatara
Upaniñad 6.23):
"Only unto one who has unflinching
devotion to the Lord and to the spiritual master does transcendental knowledge
become automatically revealed." Such relationship between the disciple and
the spiritual master is eternal. One who is now the disciple is the next
spiritual master. And one cannot be a bona fide and authorized spiritual master
unless one has been strictly obedient to his spiritual master. Brahmäjé, as a
disciple of the Supreme Lord, received the real knowledge and imparted it to
his dear disciple Närada, and similarly Närada, as spiritual master, handed
over this knowledge to Vyäsa and so on. Therefore the so-called formal spiritual
master and disciple are not facsimiles of Brahmä and Närada or Närada and
Vyäsa. The relationship between Brahmä and Närada is reality, while the
so-called formality is the relation between the cheater and cheated. It is
clearly mentioned herewith that Närada is not only well behaved, meek and
obedient, but also self-controlled. One who is not self-controlled,
specifically in sex life, can become neither a disciple nor a spiritual master.
One must have disciplinary training in controlling speaking, anger, the tongue,
the mind, the belly and the genitals. One who has controlled the particular
senses mentioned above is called a gosvämé. Without becoming a gosvämé one can
become neither a disciple nor a spiritual master. The so-called spiritual
master without sense control is certainly the cheater, and the disciple of such
a so-called spiritual master is the cheated.
SB 4.13.24
Vidura accepted Maitreya as his spiritual
master. A disciple always inquires from the spiritual master, and the spiritual
master answers the question, provided the disciple is very gentle and devoted.
Çréla Viçvanätha Cakravarté Öhäkura said that by the mercy of the spiritual
master one is blessed with the mercy of the Supreme Lord. The spiritual master
is not inclined to disclose all the secrets of transcendental science unless
the disciple is very submissive and devoted. As stated in the Bhagavad-gétä,
the process of receiving knowledge from the spiritual master entails
submission, inquiry and service.
SB 5.15.4
The word anusasmära is very significant. God
consciousness is not imaginary or concocted. The devotee who is pure and
advanced realizes God as He is, Mahäräja Pratéha did so, and due to his direct
realization of Lord Viñëu, he propagated self-realization and became a preacher.
A real preacher cannot be bogus; he must first of all realize Lord Viñëu as He
is. As confirmed in Bhagavad-gétä (4.34), upadekñyanti te jïänaà jïäninas
tattva-darçinaù: "one who has seen the truth can impart knowledge."
The word tattva-darçé refers to one who has perfectly realized the Supreme
Personality of Godhead. Such a person can become a guru and propound Vaiñëava
philosophy all over the world. The paragon of bona fide preachers and guru is
King Pratéha.
SB 6.8.42
This mystical mantric armor given by
Viçvarüpa to Indra, the King of heaven, acted powerfully, with the effect that
Indra was able to conquer the asuras and enjoy the opulence of the three worlds
without impediments. In this regard, Madhväcärya points out:
One must receive all kinds of mantras from a
bona fide spiritual master; otherwise the mantras will not be fruitful. This is
also indicated in Bhagavad-gétä (4.34):
"Just try to learn the truth by
approaching a spiritual master. Inquire from him submissively and render
service unto him. The self-realized soul can impart knowledge unto you because
he has seen the truth." All mantras should be received through the
authorized guru, and the disciple must satisfy the guru in all respects, after
surrendering at his lotus feet. In the Padma Puräëa it is also said,
sampradäya-vihénä ye manträs te niñphalä matäù. There are four sampradäyas, or
disciplic successions, namely the Brahma-sampradäya, the Rudra-sampradäya, the
Çré sampradäya and the Kumära-sampradäya. If one wants to advance in spiritual power,
one must receive his mantras from one of these bona fide sampradäyas; otherwise
he will never successfully advance in spiritual life.
As a blazing fire turns firewood to ashes, O
Arjuna, so does the fire of knowledge burn to ashes all reactions to material
activities.
SB 5.5.5
Generally people think that one should act
very piously in order to be relieved from misery, but this is not a fact. Even
though one engages in pious activity and speculation, he is nonetheless
defeated. His only aim should be emancipation from the clutches of mäyä and all
material activities. Speculative knowledge and pious activity do not solve the
problems of material life. One should be inquisitive to understand his
spiritual position. As stated in Bhagavad-gétä (4.37):
"As a blazing fire turns firewood to
ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to
material activities."
Unless one understands the self and its
activities, one has to be considered in material bondage. In Çrémad-Bhägavatam
(10.2.32) it is also said: ye 'nye 'ravindäkña vimukta-mäninas tvayy
asta-bhäväd aviçuddha-buddhayaù. A person who doesn't have knowledge of
devotional service may think himself liberated, but actually he is not. Äruhya
kåcchreëa paraà padaà tataù patanty adho 'nädåta-yuñmad-aìghrayaù: [SB 10.2.32]
such people may approach the impersonal Brahman effulgence, but they fall down
again into material enjoyment because they have no knowledge of devotional
service. As long as one is interested in karma and jïäna, he continues enduring
the miseries of material life—birth, old age, disease and death.
The humble sages, by virtue of true knowledge,
see with equal vision a learned and gentle brähmaëa, a cow, an elephant, a dog
and a dog-eater [outcaste].
SB 1.4.5
In the Bhagavad-gétä (5.18) it is said that
a learned sage looks equally on a learned and gentle brähmaëa, a caëòäla
(dog-eater), a dog or a cow due to his spiritual vision. Çréla Çukadeva Gosvämé
attained that stage. Thus he did not see a male or female; he saw all living
entities in different dress. The ladies who were bathing could understand the
mind of a man simply by studying his demeanor, just as by looking at a child
one can understand how innocent he is. Çukadeva Gosvämé was a young boy sixteen
years old, and therefore all the parts of his body were developed. He was naked
also, and so were the ladies. But because Çukadeva Gosvämé was transcendental
to sex relations, he appeared very innocent. The ladies, by their special
qualifications, could sense this at once, and therefore they were not very
concerned about him. But when his father passed, the ladies quickly dressed. The
ladies were exactly like his children or grandchildren, yet they reacted to the
presence of Vyäsadeva according to the social custom because Çréla Vyäsadeva
played the part of a householder. A householder has to distinguish between a
male and female, otherwise he cannot be a householder. One should, therefore,
attempt to know the distinction between body and soul without any attachment
for male and female. As long as such distinction is there, one should not try
to become a sannyäsé like Çukadeva Gosvämé. At least theoretically one must be
convinced that a living entity is neither male nor female. The outward dress is
made of matter by material nature to attract the opposite sex and thus keep one
entangled in material existence. A liberated soul is above this perverted
distinction. He does not distinguish between one living being and another. For
him they are all one and the same spirit. The perfection of this spiritual
vision is the liberated stage, and Çréla Çukadeva Gosvämé attained that stage.
Çréla Vyäsadeva was also in the transcendental stage, but because he was in the
householder's life, he did not pretend to be a liberated soul, as a matter of
custom.
SB 3.27.7
A devotee of the Supreme Personality of
Godhead who seriously engages in devotional service is equal to all living
entities. There are various species of living entities, but a devotee does not
see the outward covering; he sees the inner soul inhabiting the body. Because
each and every soul is part and parcel of the Supreme Personality of Godhead,
he does not see any difference. That is the vision of a learned devotee. As
explained in Bhagavad-gétä, a devotee or a learned sage does not see any
difference between a learned brähmaëa, a dog, an elephant or a cow because he
knows that the body is the outer covering only and that the soul is actually
part and parcel of the Supreme Lord. A devotee has no enmity towards any living
entity, but that does not mean that he mixes with everyone. That is prohibited.
Aprasaìgataù means "not to be in intimate touch with everyone." A
devotee is concerned with his execution of devotional service, and he should
therefore mix with devotees only, in order to advance his objective. He has no
business mixing with others, for although he does not see anyone as his enemy,
his dealings are only with persons who engage in devotional service.
SB 3.29.16
Temple Deity worship is one of the functions
of a devotee. He goes regularly to see the Deity nicely decorated, and with
veneration and respect he touches the lotus feet of the Lord and presents
offerings of worship, such as fruits, flowers and prayers. At the same time, to
advance in devotional service, a devotee should see other living entities as
spiritual sparks, parts and parcels of the Supreme Lord. A devotee is to offer
respect to every entity that has a relationship with the Lord. Because every
living entity originally has a relationship with the Lord as part and parcel, a
devotee should try to see all living entities on the same equal level of
spiritual existence. As stated in Bhagavad-gétä, a paëòita, one who is learned,
sees equally a very learned brähmaëa, a çüdra, a hog, a dog and a cow. He does
not see the body, which is only an outward dress. He does not see the dress of
a brähmaëa, or that of a cow or of a hog. He sees the spiritual spark, part and
parcel of the Supreme Lord. If a devotee does not see every living entity as
part and parcel of the Supreme Lord, he is considered präkåta-bhakta, a
materialistic devotee. He is not completely situated on the spiritual platform;
rather, he is in the lowest stage of devotion. He does, however, show all
respect to the Deity.
Although a devotee sees all living entities
on the level of spiritual existence, he is not interested in associating with
everyone. Simply because a tiger is part and parcel of the Supreme Lord does
not mean that we embrace him because of his spiritual relationship with the
Supreme Lord. We must associate only with persons who have developed Kåñëa
consciousness.
SB 4.2.33
Here Lord Çiva's excellent character is
described. In spite of the cursing and countercursing between the parties of
Dakña and Çiva, because he is the greatest Vaiñëava he was so sober that he did
not say anything. A Vaiñëava is always tolerant, and Lord Çiva is considered
the topmost Vaiñëava, so his character, as shown in this scene, is excellent.
He became morose because he knew that these people, both his men and Dakña's,
were unnecessarily cursing and countercursing one another, without any interest
in spiritual life. From his point of view, he did not see anyone as lower or
higher, because he is a Vaiñëava. As stated in Bhagavad-gétä (5.18), paëòitäù
sama-darçinaù: one who is perfectly learned does not see anyone as lesser or
greater, because he sees everyone from the spiritual platform. Thus the only
alternative left to Lord Çiva was to leave in order to stop his follower,
Nandéçvara, as well as Bhågu Muni, from cursing and countercursing in that way.
SB 4.22.29
In conclusion, due to different causes, the
living entity is visible in different forms as an animal, human being, demigod,
tree, etc. Actually every living entity is the marginal potency of the Supreme
Lord. In Bhagavad-gétä (5.18), therefore, it is explained that one who actually
sees the spirit soul does not distinguish between a learned brähmaëa and a dog,
an elephant or a cow. paëòitäù sama-darçinaù. One who is actually learned sees
only the living entity, not the outward covering. Differentiation is therefore
the result of different karma, or fruitive activities, and when we stop
fruitive activities, turning them into acts of devotion, we can understand that
we are not different from anyone else, regardless of the form. This is only
possible in Kåñëa consciousness. In this movement there are many different
races of men from all parts of the world participating, but because they think
of themselves as servants of the Supreme Personality of Godhead, they do not
differentiate between black and white, yellow and red. The Kåñëa consciousness
movement is therefore the only means to make the living entities free of all
designations.
SB 6.16.43
The members of human society who strictly
follow the principles of bhägavata-dharma and live according to the
instructions of the Supreme Personality of Godhead are called Äryans or ärya. A
civilization of Äryans who strictly follow the instructions of the Lord and
never deviate from those instructions is perfect. Such civilized men do not
discriminate between trees, animals, human beings and other living entities.
paëòitäù sama-darçinaù: [Bg. 5.18] because they are completely educated in
Kåñëa consciousness, they see all living beings equally. Äryans do not kill
even a small plant unnecessarily, not to speak of cutting trees for sense
gratification. At the present moment, throughout the world, killing is
prominent. Men are killing trees, they are killing animals, and they are
killing other human beings also, all for sense gratification. This is not an
Äryan civilization. As stated here, sthira-cara-sattva-kadambeñv
apåthag-dhiyaù. The word apåthag-dhiyaù indicates that Äryans do not
distinguish between lower and higher grades of life. All life should be
protected. All living beings have a right to live, even the trees and plants.
This is the basic principle of an Äryan civilization. Apart from the lower
living entities, those who have come to the platform of human civilization
should be divided into a society of brähmaëas, kñatriyas, vaiçyas and çüdras.
The brähmaëas should follow the instructions of the Supreme Personality of
Godhead as stated in Bhagavad-gétä and other Vedic literatures. The criterion
must be guëa and karma. In other words, one should acquire the qualities of a
brähmaëa, kñatriya, vaiçya or çüdra and act accordingly. This is the
civilization accepted by the Äryans. Why do they accept it? They accept it
because they are very much eager to satisfy Kåñëa. This is perfect
civilization.
SB 7.8.9
Unless one is able to fix the mind at the
lotus feet of the Lord, the mind is impossible to control. As Arjuna says in
Bhagavad-gétä (6.34):
"For the mind is restless, turbulent,
obstinate and very strong, O Kåñëa, and to subdue it, it seems to me, is more
difficult than controlling the wind." The only bona fide process for
controlling the mind is to fix the mind by service to the Lord. We create
enemies and friends according to the dictation of the mind, but actually there
are no enemies and friends. paëòitäù sama-darçinaù [Bg. 5.18]. Samaù sarveñu
bhüteñu mad-bhaktià labhate paräm [Bg. 18.54]. To understand this is the
preliminary condition for entering into the kingdom of devotional service.
SB 7.12.10
Here is another important warning that a man
must save himself from attraction to woman. Until one is self-realized, fully
independent of the illusory conception of the material body, the duality of man
and woman must undoubtedly continue, but when one is actually self-realized
this distinction ceases. "The humble sage, by virtue of true knowledge,
sees with equal vision a learned and gentle brähmaëa, a cow, an elephant, a dog
and a dog-eater [outcaste]." (Bg. 5.18) On the spiritual platform, the
learned person not only gives up the duality of man and woman, but also gives
up the duality of man and animal. This is the test of self-realization. One
must realize perfectly that the living being is spirit soul but is tasting
various types of material bodies. One may theoretically understand this, but
when one has practical realization, then he actually becomes a paëòita, one who
knows. Until that time, the duality continues, and the conception of man and
woman also continues. In this stage, one should be extremely careful about
mixing with women. No one should think himself perfect and forget the çästric
instruction that one should be very careful about associating even with his
daughter, mother or sister, not to speak of other women.
A person in full consciousness of Me, knowing
Me to be the ultimate beneficiary of all sacrifices and austerities, the
Supreme Lord of all planets and demigods, and the benefactor and well-wisher of
all living entities, attains peace from the pangs of material miseries.
SB 1.5.36
Apart from such Vedic duties, even in our
ordinary dealings (for example, in our household affairs or in our business or
profession) we must consider that the result of all activities must be given
over to the supreme enjoyer, Lord Kåñëa. In the Bhagavad-gétä the Lord has
declared Himself to be the supreme enjoyer of everything, the supreme
proprietor of every planet and the supreme friend of all beings. No one else
but Lord Çré Kåñëa can claim to be the proprietor of everything within His
creation. A pure devotee remembers this constantly, and in doing so he repeats
the transcendental name, fame and qualities of the Lord, which means that he is
constantly in touch with the Lord. The Lord is identical with His name, fame,
etc., and therefore to be associated with His name, fame, etc., constantly,
means actually to associate with the Lord.
SB 2.6.28
People in general are always anxious to have
peace of mind or peace in the world, but they do not know how to achieve such a
standard of peace in the world. Such peace in the world is obtainable by
performances of sacrifice and by practice of austerity. In the Bhagavad-gétä
(5.29) the following prescription is recommended:
"The karma-yogés know that the Supreme
Lord is the factual enjoyer and maintainer of all sacrifices and of the austere
life. They also know that the Lord is the ultimate proprietor of all the
planets and is the factual friend of all living entities. Such knowledge
gradually converts the karma-yogés into pure devotees of the Lord through the
association of unalloyed devotees, and thus they are able to be liberated from
material bondage."
Brahmä, the original living being within the
material world, taught us the way of sacrifice. The word "sacrifice"
suggests dedication of one's own interests for satisfaction of a second person.
That is the way of all activities. Every man is engaged in sacrificing his
interests for others, either in the form of family, society, community, country
or the entire human society. But perfection of such sacrifices is attained when
they are performed for the sake of the Supreme Person, the Lord. Because the
Lord is the proprietor of everything, because the Lord is the friend of all
living creatures, and because He is the maintainer of the performer of
sacrifice, as well as the supplier of the ingredients of sacrifices, it is He
only and no one else who should be satisfied by all sacrifices.
The whole world is engaged in sacrificing
energy for advancement of learning, social upliftment, economic development and
plans for total improvement of the human condition, but no one is interested in
sacrificing for the sake of the Lord, as it is advised in the Bhagavad-gétä.
Therefore, there is no peace in the world. If men at all want peace in the
world, they must practice sacrifice in the interest of the supreme proprietor
and friend of all.
SB 3.21.30
Here the words térthé-kåtäçeña-kriyärthaù
are significant. Tértha means a sanctified place where charity is given. People
used to go to places of pilgrimage and give munificently in charity. This
system is still current. Therefore the Lord said, "In order to sanctify
your activities and the results of your actions, you will offer everything unto
Me." This is also confirmed in Bhagavad-gétä: "Whatever you do,
whatever you eat, whatever you sacrifice, the result should be given to Me
only." In another place in Bhagavad-gétä the Lord said, "I am the
enjoyer of all sacrifices, all penances and everything done for the welfare of
mankind or society." All activities, therefore, whether for the welfare of
family, society, country or humanity at large, must be performed in Kåñëa
consciousness. That is the instruction given by the Lord to Kardama Muni.
Mahäräja Yudhiñöhira welcomed Närada Muni: "Wherever you are present, that
place becomes sanctified because the Lord Himself is always seated in your
heart." Similarly, if we act in Kåñëa consciousness under the direction of
the Lord and His representative, then everything is sanctified. This is the
indication given to Kardama Muni, who acted on it and therefore received the
most excellent wife and child, as will be disclosed in later verses.
SB 3.27.4
Conditional existence is described here as
dhyäyato viñayän asya. Viñaya means "an object of enjoyment." As long
as one continues to think that he can enjoy material advantages, he is in
conditioned life, but as soon as he comes to his senses, he develops the
knowledge that he is not the enjoyer, for the only enjoyer is the Supreme Personality
of Godhead. As confirmed in Bhagavad-gétä (5.29), He is the beneficiary for all
the results of sacrifices and penances (bhoktäraà yajïa-tapasäm), and He is the
proprietor of all the three worlds (sarva-loka-maheçvaram). He is the actual
friend of all living entities. But instead of leaving proprietorship, enjoyment
and the actual position as the friend of all living entities to the Supreme
Personality of Godhead, we claim that we are the proprietors, the enjoyers and
the friends. We perform philanthropic work, thinking that we are the friends of
human society. Someone may proclaim himself to be a very good national worker,
the best friend of the people and of the country, but actually he cannot be the
greatest friend of everyone. The only friend is Kåñëa. One should try to raise
the consciousness of the conditioned soul to the platform of understanding that
Kåñëa is his actual friend. If one makes friendship with Kåñëa, one will never
be cheated, and he will get all help needed. Arousing this consciousness of the
conditioned soul is the greatest service, not posing oneself as a great friend
of another living entity. The power of friendship is limited. Although one
claims to be a friend, he cannot be a friend unlimitedly. There are an
unlimited number of living entities, and our resources are limited; therefore
we cannot be of any real benefit to the people in general. The best service to
the people in general is to awaken them to Kåñëa consciousness so that they may
know that the supreme enjoyer, the supreme proprietor and the supreme friend is
Kåñëa. Then this illusory dream of lording it over material nature will vanish.
SB 4.2.34
It is clearly stated here that the stalwart
personalities who generate the entire population of the world are interested in
satisfying the Supreme Personality of Godhead by offering sacrifices. The Lord
also says in Bhagavad-gétä (5.29), bhoktäraà yajïa-tapasäm. One may engage in
performing sacrifices and severe austerities for perfection, but they are all
meant to satisfy the Supreme Lord. lf such activities are performed for
personal satisfaction, one is involved in päñaëòa, or atheism; but when they
are performed for the satisfaction of the Supreme Lord, one is following the
Vedic principle. All the assembled sages performed sacrifices for one thousand
years.
SB 6.16.10
As explained in the previous verse, the
living entity has the same qualities as the Supreme Personality of Godhead, but
he has them in minute quantities because he is a small particle (sükñma)
whereas the Supreme Lord is all-pervading and great. For the Supreme Lord there
are no friends, enemies or relatives, for He is completely free from all the
disqualifications of ignorance that characterize the conditioned souls. On the
other hand, He is extremely kind and favorable to His devotees, and He is not
at all satisfied with persons who are envious of His devotees. As the Lord
Himself confirms in Bhagavad-gétä (9.29):
"I envy no one, nor am I partial to
anyone. I am equal to all. But whoever renders service unto Me in devotion is a
friend, is in Me, and I am also a friend to him." The Supreme Lord has no
enemy or friend, but He is inclined toward a devotee who always engages in His
devotional service. Similarly, elsewhere in the Gétä (16.19) the Lord says:
"Those who are envious and mischievous,
who are the lowest among men, are cast by Me into the ocean of material
existence, into various demoniac species of life." The Lord is extremely
antagonistic toward those who are envious of His devotees. To protect His
devotees, the Lord sometimes has to kill their enemies. For example, to protect
Prahläda Mahäräja, the Lord had to kill his enemy Hiraëyakaçipu, although
Hiraëyakaçipu attained salvation because of being killed by the Lord. Since the
Lord is the witness of everyone's activities, He witnesses the actions of the
enemies of His devotees, and He is inclined to punish them. In other cases,
however, He simply witnesses what the living entities do and gives the results
of one's sinful or pious actions.
SB 6.16.41
Bhägavata-dharma is called sarvotkåñöa, the
best of all religious systems, because those who follow bhägavata-dharma are
not envious of anyone. Pure bhägavatas, pure devotees, invite everyone, without
envy, to join the Kåñëa consciousness movement. A devotee is therefore exactly
like the Supreme Personality of Godhead. Suhådaà sarva-bhütänäm: [Bg. 5.29] he
is the friend of all living entities. Therefore this is the best of all
religious systems. Whereas so-called religions are meant for a particular type
of person who believes in a particular way, such discrimination has no place in
Kåñëa consciousness, or bhägavata-dharma. If we scrutinize the religious
systems meant for worship of demigods or anyone else but the Supreme
Personality of Godhead, we will find that they are full of envy and therefore
impure.
SB 7.3.15-16
It is also to be noted that although
Hiraëyakaçipu performed this austerity for a long, long time, he was
nonetheless known as a Daitya and Räkñasa. It will be seen from verses to
follow that even great saintly persons could not perform such a severe type of
austerity. Why then was he called a Räkñasa and Daitya? It is because whatever
he did was for his own sense gratification. His son Prahläda Mahäräja was only
five years old, and so what could Prahläda do? Yet simply by performing a
little devotional service according to the instructions of Närada Muni,
Prahläda became so dear to the Lord that the Lord came to save him, whereas
Hiraëyakaçipu, in spite of all his austerities, was killed. This is the difference
between devotional service and all other methods of perfection. One who
performs severe austerities for sense gratification is fearful to the entire
world, whereas a devotee who performs even a slight amount of devotional
service is a friend to everyone (suhådaà sarva-bhütänäm [Bg. 5.29]). Since the
Lord is the well-wisher of every living entity and since a devotee assumes the
qualities of the Lord, a devotee also acts for everyone's good fortune by
performing devotional service. Thus although Hiraëyakaçipu performed such a
severe austerity, he remained a Daitya and a Räkñasa, whereas Prahläda
Mahäräja, although born of the same Daitya father, became the most exalted
devotee and was personally protected by the Supreme Lord. Bhakti is therefore
called sarvopädhi-vinirmuktam [Cc. Madhya 19.170], indicating that a devotee is
freed from all material designations, and anyäbhiläñitä-çünyam
[Bhakti-rasämåta-sindhu 1.1.11], situated in a transcendental position, free
from all material desires.
SB 7.4.21
Lord Kåñëa says in Bhagavad-gétä (5.29):
"The sages, knowing Me as the ultimate
purpose of all sacrifices and austerities, the Supreme Lord of all planets and
demigods and the benefactor and well-wisher of all living entities, attains
peace from the pangs of material miseries." The Supreme Personality of
Godhead, Kåñëa, is actually the best friend of everyone. In a condition of
distress or misery, one wants to seek shelter of a well-wishing friend. The
well-wishing friend of the perfect order is Lord Çré Kåñëa. Therefore all the
inhabitants of the various planets, being unable to find any other shelter,
were obliged to seek shelter at the lotus feet of the supreme friend. If from
the very beginning we seek shelter of the supreme friend, there will be no
cause of danger. It is said that if a dog is swimming in the water and one
wants to cross the ocean by catching hold of the dog's tail, certainly he is
foolish. Similarly, if in distress one seeks shelter of a demigod, he is
foolish, for his efforts will be fruitless. In all circumstances, one should
seek shelter of the Supreme Personality of Godhead. Then there will be no
danger under any circumstances.
SB 7.6.2
The Lord says in Bhagavad-gétä (5.29):
"The sages, knowing Me as the ultimate
purpose of all sacrifices and austerities, the Supreme Lord of all planets and
demigods and the benefactor and well-wisher of all living entities, attains
peace from the pangs of material miseries." Simply by understanding these
three facts—that the Supreme Lord, Viñëu, is the proprietor of the entire
creation, that He is the best well-wishing friend of all living entities, and
that He is the supreme enjoyer of everything—one becomes peaceful and happy.
For this transcendental happiness, the living entity has wandered throughout
the universe in different forms of life and different planetary systems, but
because he has forgotten his intimate relationship with Viñëu, he has merely
suffered, life after life. Therefore, the educational system in the human form
of life should be so perfect that one will understand his intimate relationship
with God, or Viñëu. Every living entity has an intimate relationship with God.
One should therefore glorify the Lord in the adoration of çänta-rasa or revive
his eternal relationship with Viñëu as a servant in däsya-rasa, a friend in
sakhya-rasa, a parent in vätsalya-rasa or a conjugal lover in mädhurya-rasa.
All these relationships are on the platform of love. Viñëu is the center of
love for everyone, and therefore the duty of everyone is to engage in the loving
service of the Lord. As stated by the Supreme Personality of Godhead (SB
3.25.38), yeñäm ahaà priya ätmä sutaç ca sakhä guruù suhådo daivam iñöam. In
any form of life, we are related with Viñëu, who is the most beloved, the
Supersoul, son, friend and guru. Our eternal relationship with God can be
revived in the human form of life, and that should be the goal of education.
Indeed, that is the perfection of life and the perfection of education.
SB 7.15.34
Nirväëa means the cessation of all material
desires. Sometimes desirelessness is understood to imply an end to the workings
of the mind, but this is not possible. The living entity has senses, and if the
senses stopped working, the living entity would no longer be a living entity;
he would be exactly like stone or wood. This is not possible. Because he is
living, he is nitya and cetana—eternally sentient. For those who are not very
advanced, the practice of yoga is recommended in order to stop the mind from
being agitated by material desires, but if one fixes his mind on the lotus feet
of Kåñëa, his mind naturally becomes peaceful very soon. This peace is described
in Bhagavad-gétä (5.29) If one can understand Kåñëa as the supreme enjoyer, the
supreme proprietor of everything, and the supreme friend of everyone, one is
established in peace and is free from material agitation. However, for one who
cannot understand the Supreme Personality of Godhead, the practice of yoga is
recommended.
SB 7.14.34
Whenever we perform some religious act in
terms of dharma, artha, käma and mokña, we must perform it according to the
time, place and person (käla, deça, pätra). Närada Muni has already described
the deça (place) and käla (time). The käla has been described in verses twenty
through twenty-four, beginning with the words ayane viñuve kuryäd vyatépäte
dina-kñaye. And the places for giving charity or performing ritualistic
ceremonies have been described in verses thirty through thirty-three, beginning
with saräàsi puñkarädéni kñeträëy arhäçritäny uta. Now, to whom everything must
be given is decided in this verse. Harir evaika urvéça yan-mayaà vai caräcaram.
The Supreme Personality of Godhead, Kåñëa, is the root of everything, and
therefore He is the best pätra, or person, to whom everything must be given. In
Bhagavad-gétä (5.29) it is said:
bhoktäraà yajïa-tapasäà
sarva-loka-maheçvaram
suhådaà sarva-bhütänäà
jïätvä mäà çäntim åcchati
If one wants to enjoy real peace and
prosperity, he should give everything to Kåñëa, who is the real enjoyer, real
friend and real proprietor.
SB 8.3.7
This verse describes the qualifications for
devotees or persons highly elevated in spiritual consciousness. Devotees are
always equal to everyone, seeing no distinction between lower and higher
classes. paëòitäù sama-darçinaù [Bg. 5.18]. They look upon everyone as a spirit
soul who is part and parcel of the Supreme Lord. Thus they are competent to
search for the Supreme Personality of Godhead. Understanding that the Supreme
Personality of Godhead is the friend of everyone (suhådaà sarva-bhütänäm [Bg.
5.29]), they act as friends of everyone on behalf of the Supreme Lord. Making
no distinction between one nation and another or one community and another,
they preach Kåñëa consciousness, the teachings of Bhagavad-gétä, everywhere.
Thus they are competent to see the lotus feet of the Lord. Such preachers in
Kåñëa consciousness are called paramahaàsas. As indicated by the word
vimukta-saìga, they have nothing to do with material conditions. One must take
shelter of such a devotee in order to see the Supreme Personality of Godhead.
SB 8.8.8
This peace formula for the world is given in
Bhagavad-gétä (5.29). When people know that the Supreme Lord, Kåñëa, is the
supreme enjoyer, the supreme proprietor and the most intimate well-wishing
friend of all living entities, peace and prosperity will ensue all over the
world. Unfortunately, the conditioned souls, being placed into illusion by the
external energy of the Lord, want to fight with one another, and therefore
peace is disturbed. The first prerequisite for peace is that all the wealth
presented by Çré, the goddess of fortune, be offered to the Supreme Personality
of Godhead. Everyone should give up his false proprietorship over worldly
possessions and offer everything to Kåñëa. This is the teaching of the Kåñëa
consciousness movement.
SB 8.8.21
One may be very expert in following the
religious principles of his own sect, but if he has no tendency to love the
Supreme Personality of Godhead, his observance of religious principles is
simply a waste of time. One must develop a sense of loving Väsudeva (väsudevaù
sarvam iti sa mahätmä sudurlabhaù [Bg. 7.19]). The sign of a devotee is that he
is a friend to everyone (suhådaà sarva-bhütänäm [Bg. 5.29]). A devotee will
never allow a poor animal to be killed in the name of religion. This is the
difference between a superficially religious person and a devotee of the
Supreme Personality of Godhead.
The Supreme Personality of Godhead said: One
who is unattached to the fruits of his work and who works as he is obligated is
in the renounced order of life, and he is the true mystic, not he who lights no
fire and performs no duty.
SB 4.19.12
The word päkhaëòa used in this verse is
sometimes pronounced päñaëòa. Both of these words indicate an imposter who
presents himself as a very religious person but in actuality is sinful. Indra
took up the saffron-colored dress as a way of cheating others. This saffron
dress has been misused by many imposters who present themselves as liberated
persons or incarnations of God. In this way people are cheated. As we have
mentioned many times, the conditioned soul has a tendency to cheat; therefore
this quality is also visible in a person like King Indra. It is understood that
even King Indra is not liberated from the clutches of material contamination.
Thus the words ämuktam iva, meaning "as if he were liberated," are
used. The saffron dress worn by a sannyäsé announces to the world that he has
renounced all worldly affairs and is simply engaged in the service of the Lord.
Such a devotee is actually a sannyäsé, or liberated person. In Bhagavad-gétä
(6.1) it is said:
"One who is unattached to the fruits of
his work and who works as he is obligated is in the renounced order of life,
and he is the true mystic, not he who lights no fire and performs no
work."
In other words, one who offers the results
of his activities to the Supreme Personality of Godhead is actually a sannyäsé
and yogé. Cheating sannyäsés and yogés have existed since the time of Påthu
Mahäräja's sacrifice. This cheating was very foolishly introduced by King
Indra. In some ages such cheating is very prominent, and in other ages not so
prominent. It is the duty of a sannyäsé to be very cautious because, as stated
by Lord Caitanya, sannyäséra alpa chidra sarva-loke gäya: a little spot in a
sannyäsé's character will be magnified by the public (Cc. Madhya 12.51).
Therefore, unless one is very sincere and serious, he should not take up the
order of sannyäsa. One should not use this order as a means to cheat the
public. It is better not to take up sannyäsa in this age of Kali because
provocations are very strong in this age. Only a very exalted person advanced
in spiritual understanding should attempt to take up sannyäsa. One should not
adopt this order as a means of livelihood or for some material purpose.
In the stage of perfection called trance, or
samädhi, one's mind is completely restrained from material mental activities by
practice of yoga. This perfection is characterized by one's ability to see the
self by the pure mind and to relish and rejoice in the self. In that joyous
state, one is situated in boundless transcendental happiness, realized through
transcendental senses. Established thus, one never departs from the truth, and
upon gaining this he thinks there is no greater gain. Being situated in such a
position, one is never shaken, even in the midst of greatest difficulty. This
indeed is actual freedom from all miseries arising from material contact.
SB 5.3.3
It is distinctly mentioned here that the
Supreme Personality of Godhead did not appear as an ordinary human being. He
appeared before King Näbhi and his associates as the best of all personalities
(Puruñottama). As stated in the Vedas: Nityo nityänäà cetanaç cetanänäm (Kaöha
Upaniñad 2.2.13). The Supreme Personality of Godhead is also a living being,
but He is the supreme living being. In Bhagavad-gétä (7.7), Lord Kåñëa Himself
says. mattaù parataraà nänyat kiïcid asti dhanaïjaya: "O conqueror of
wealth [Arjuna], there is no truth superior to Me." No one is more
attractive or more authoritative than Lord Kåñëa. That is one of the
differences between God and an ordinary living being. According to this description
of the transcendental body of Lord Viñëu, the Lord can easily be distinguished
from all other living beings. Consequently Mahäräja Näbhi and his priests and
associates all offered the Lord obeisances and began to worship Him with
various things. As stated in Bhagavad-gétä (6.22), yaà labdhvä cäparaà läbhaà
manyate nädhikaà tataù. That is, "Upon gaining this, one thinks that there
is no greater gain." When one realizes God and sees the Lord face to face,
one certainly thinks that he has gained the best of all things. Raso 'py asya
paraà dåñövä nivartate: [Bg. 9.59] when one experiences a higher taste, his
consciousness is fixed. After seeing the Supreme Personality of Godhead, one
ceases to be attracted by anything material. One then remains steady in his
worship of the Supreme Personality of Godhead.
SB 6.12.19
As stated in Bhagavad-gétä (6.22):
"Established in Kåñëa consciousness,
one never departs from the truth, and upon gaining this he thinks there is no
greater gain. Being situated in such a position, one is never shaken, even in
the midst of the greatest difficulty." An unalloyed devotee is never
disturbed by any kind of trying circumstance. Indra was surprised to see that
Våträsura, undisturbed, was fixed in devotional service to the Lord, for such a
mentality is impossible for a demon. However, by the grace of the Supreme
Personality of Godhead, anyone can become an exalted devotee (striyo vaiçyäs
tathä çüdräs te 'pi yänti paräà gatim). An unalloyed devotee is sure to return
home, back to Godhead.
SB 7.2.48
The happiness and distress derived from the
activities of the material senses are not actual happiness and distress.
Therefore Bhagavad-gétä speaks of happiness that is transcendental to the
material conception of life (sukham ätyantikaà yat tad buddhi-grähyam
aténdriyam [Bg. 6.21]). When our senses are purified of material contamination,
they become aténdriya, transcendental senses, and when the transcendental
senses are engaged in the service of the master of the senses, Håñékeça, one
can derive real transcendental pleasure. Whatever distress or happiness we
manufacture by mental concoction through the subtle mind has no reality, but is
simply a mental concoction. One should therefore not imagine so-called
happiness through mental concoction. Rather, the best course is to engage the
mind in the service of the Lord, Håñékeça, and thus feel real blissful life.
SB 8.12.38
Since Lord Çiva is the best of the demigods,
he is the best of all devotees (vaiñëavänäà yathä çambhuù). His exemplary
character was therefore praised by the Supreme Personality of Godhead, who gave
His benediction by saying, "May all good fortune be upon you." When a
devotee becomes a little proud, the Supreme Lord sometimes exhibits His supreme
power to dissipate the devotee's misunderstanding. After being amply harassed
by Lord Viñëu's potency, Lord Çiva resumed his normal, unagitated condition.
This is the position of a devotee. A devotee should not be agitated under any
circumstances, even in the worst reverses. As confirmed in Bhagavad-gétä
(6.22), yasmin sthito na duùkhena guruëäpi vicälyate: because of his full faith
in the Supreme Personality of Godhead, a devotee is never agitated, even in the
greatest trials. This pridelessness is possible only for the first-class
devotees, of whom Lord Çambhu is one.
SB 8.19.24
Real happiness is described in Bhagavad-gétä
(6.21):
"In the spiritually joyous state, one
is situated in boundless transcendental happiness and enjoys himself through
transcendental senses. Established thus, one never departs from the
truth." One has to perceive happiness by the supersenses. The supersenses
are not the senses of the material elements. Every one of us is a spiritual
being (ahaà brahmäsmi), and every one of us is an individual person. Our senses
are now covered by material elements, and because of ignorance we consider the
material senses that cover us to be our real senses. The real senses, however,
are within the material covering. Dehino'smin yathä dehe: [Bg. 2.13] within the
covering of the material elements are the spiritual senses.
Sarvopädhi-vinirmuktaà tat-paratvena nirmalam: [Cc. Madhya 19.170] when the
spiritual senses are uncovered, by these senses we can be happy. Satisfaction
of the spiritual senses is thus described: håñékeëa håñékeça-sevanaà bhaktir ucyate.
When the senses are engaged in devotional service to Håñékeça, then the senses
are completely satisfied. Without this superior knowledge of sense
gratification, one may try to satisfy his material senses, but happiness will
never be possible. One may increase his ambition for sense gratification and
even achieve what he desires for the gratification of his senses, but because
this is on the material platform, he will never achieve satisfaction and
contentment.
For one who sees Me everywhere and sees
everything in Me, I am never lost, nor is he ever lost to Me.
SB 4.13.7
The symptoms and characteristics of Utkala,
the son of Mahäräja Dhruva, are those of a mahä-bhägavata. As stated in the
Bhagavad-gétä (6.30), yo mäà paçyati sarvatra sarvaà ca mayi paçyati: a highly
advanced devotee sees the Supreme Personality of Godhead everywhere, and he
also sees everything resting in the Supreme. It is also confirmed in the
Bhagavad-gétä (9.4), mayä tatam idaà sarvaà jagad avyakta-mürtinä: Lord Kåñëa
is spread all over the universe in His impersonal feature. Everything is
resting on Him, but that does not mean that everything is He Himself. A highly
advanced mahä-bhägavata devotee sees in this spirit: he sees the same
Supersoul, Paramätmä, existing within everyone's heart, regardless of
discrimination based on the different material forms of the living entities. He
sees everyone as part and parcel of the Supreme Personality of Godhead. The
mahä-bhägavata, who experiences the Supreme Godhead's presence everywhere, is
never missing from the sight of the Supreme Lord, nor is the Supreme Lord ever
lost from his sight. This is possible only when one is advanced in love of
Godhead.
For the mind is restless, turbulent, obstinate
and very strong, O Kåñëa, and to subdue it, I think, is more difficult than
controlling the wind.
SB 7.8.9
Unless one is able to fix the mind at the
lotus feet of the Lord, the mind is impossible to control. As Arjuna says in
Bhagavad-gétä (6.34):
"For the mind is restless, turbulent,
obstinate and very strong, O Kåñëa, and to subdue it, it seems to me, is more
difficult than controlling the wind." The only bona fide process for
controlling the mind is to fix the mind by service to the Lord. We create
enemies and friends according to the dictation of the mind, but actually there
are no enemies and friends. paëòitäù sama-darçinaù [Bg. 5.18]. Samaù sarveñu
bhüteñu mad-bhaktià labhate paräm [Bg. 18.54]. To understand this is the
preliminary condition for entering into the kingdom of devotional service.
SB 10.1.42
One can very easily understand that the mind
is constantly flickering, changing in the quality of its thinking, feeling and
willing. This is explained by Arjuna in Bhagavad-gétä (6.34)
The mind is caïcala, flickering, and it
changes very strongly. Therefore Arjuna admitted that controlling the mind is
not at all possible; this would be as difficult as controlling the wind. For
example, if one were in a boat moving according to the wind on a river or the
sea, and the wind were uncontrollable, the tilting boat would be very much
disturbed and extremely difficult to control. It might even capsize. Therefore,
in the bhava-samudra, the ocean of mental speculation and transmigration to
different types of bodies, one must first control the mind.
The unsuccessful yogé, after many, many years
of enjoyment on the planets of the pious living entities, is born into a family
of righteous people, or into a family of rich aristocracy.
SB 1.5.19
na vai jano jätu
kathaïcanävrajen
mukunda-sevy anyavad aìga
saàsåtim
smaran
mukundäìghry-upagühanaà punar
vihätum icchen na rasa-graho
janaù
SYNONYMS
na—never; vai—certainly;
janaù—a
person; jätu—at any time; kathaïcana—somehow or other; ävrajet—does
not undergo; mukunda-sevé—the devotee of the Lord; anyavat—like others; aìga—O
my dear; saàsåtim—material existence; smaran—remembering; mukunda-aìghri—the
lotus feet of the Lord; upagühanam—embracing; punaù—again;
vihätum—willing
to give up; icchet—desire; na—never; rasa-grahaù—one who has
relished the mellow; janaù—person.
TRANSLATION
My dear Vyäsa, even though a devotee of
Lord Kåñëa sometimes falls down somehow or other, he certainly does not undergo
material existence like others [fruitive workers, etc.] because a person who
has once relished the taste of the lotus feet of the Lord can do nothing but
remember that ecstasy again and again.
PURPORT
A devotee of the Lord automatically becomes
uninterested in the enchantment of material existence because he is rasa-graha,
or one who has tasted the sweetness of the lotus feet of Lord Kåñëa. There are
certainly many instances where devotees of the Lord have fallen down due to
uncongenial association, just like fruitive workers, who are always prone to
degradation. But even though he falls down, a devotee is never to be considered
the same as a fallen karmé. A karmé suffers the result of his own fruitive
reactions, whereas a devotee is reformed by chastisement directed by the Lord
Himself. The sufferings of an orphan and the sufferings of a beloved child of a
king are not one and the same. An orphan is really poor because he has no one
to take care of him, but a beloved son of a rich man, although he appears to be
on the same level as the orphan, is always under the vigilance of his capable
father. A devotee of the Lord, due to wrong association, sometimes imitates the
fruitive workers. The fruitive workers want to lord it over the material world.
Similarly, a neophyte devotee foolishly thinks of accumulating some material
power in exchange for devotional service. Such foolish devotees are sometimes
put into difficulty by the Lord Himself. As a special favor, He may remove all
material paraphernalia. By such action, the bewildered devotee is forsaken by
all friends and relatives, and so he comes to his senses again by the mercy of
the Lord and is set right to execute his devotional service.
In the Bhagavad-gétä it is also said that
such fallen devotees are given a chance to take birth in a family of highly
qualified brähmaëas or in a rich mercantile family. A devotee in such a
position is not as fortunate as one who is chastised by the Lord and put into a
position seemingly of helplessness. The devotee who becomes helpless by the
will of the Lord is more fortunate than those who are born in good families.
The fallen devotees born in a good family may forget the lotus feet of the Lord
because they are less fortunate, but the devotee who is put into a forlorn
condition is more fortunate because he swiftly returns to the lotus feet of the
Lord, thinking himself helpless all around.
Pure devotional service is so spiritually
relishable that a devotee becomes automatically uninterested in material
enjoyment. That is the sign of perfection in progressive devotional service. A
pure devotee continuously remembers the lotus feet of Lord Çré Kåñëa and does
not forget Him even for a moment, not even in exchange for all the opulence of
the three worlds.
SB 10.1.62-63
As confirmed in Bhagavad-gétä (4.8), the
Lord's pastimes consist of pariträëäya sädhünäà vinäçäya ca duñkåtäm—saving the
devotees and killing the demons. To demonstrate these activities, the Lord
called for devotees from different parts of the universe.
There are many devotees who are elevated to
the higher planetary systems.
"The unsuccessful yogé, after many,
many years of enjoyment on the planets of the pious living entities, is born
into a family of righteous people, or into a family of rich aristocracy."
(Bg. 6.41) Some devotees, having failed to complete the process of devotional
service, are promoted to the heavenly planets, to which the pious are elevated,
and after enjoying there they may be directly promoted to the place where the
Lord's pastimes are going on. When Lord Kåñëa was to appear, the denizens of
the heavenly planets were invited to see the pastimes of the Lord, and thus it
is stated here that the members of the Yadu and Våñëi dynasties and the
inhabitants of Våndävana were demigods or almost as good as demigods. Even
those who externally helped the activities of Kaàsa belonged to the higher
planetary systems. The imprisonment and release of Vasudeva and the killing of
various demons were all manifestations of the pastimes of the Lord, and because
the devotees would be pleased to see these activities personally, they were all
invited to take birth as friends and relatives of these families. As confirmed
in the prayers of Kunté (SB 1.8.19), nato näöya-dharo yathä. The Lord was to
play the part of a demon-killer, and a friend, son and brother to His devotees,
and thus these devotees were all summoned.
Or [if unsuccessful after long practice of
yoga] he takes his birth in a family of transcendentalists who are surely great
in wisdom. Certainly, such a birth is rare in this world.
SB 2.3.15
In the Bhagavad-gétä (6.41) it is stated
that even a person who has failed in the proper discharge of yoga practice is
given a chance to take birth in the house of devout brähmaëas or in the houses
of rich men like kñatriya kings or rich merchants. But Mahäräja Parékñit was
more than that because he had been a great devotee of the Lord since his
previous birth, and as such he took his birth in an imperial family of the
Kurus, and especially that of the Päëòavas. So from the very beginning of his
childhood he had the chance to know intimately the devotional service of Lord
Kåñëa in his own family. The Päëòavas, all being devotees of the Lord,
certainly venerated family Deities in the royal palace for worship. Children
who appear in such families fortunately generally imitate such worship of the
Deities, even in the way of childhood play. By the grace of Lord Çré Kåñëa, we
had the chance of being born in a Vaiñëava family, and in our childhood we
imitated the worship of Lord Kåñëa by imitating our father. Our father
encouraged us in all respects to observe all functions such as the Ratha-yäträ
and Dola-yäträ ceremonies, and he used to spend money liberally for
distributing prasäda to us children and our friends. Our spiritual master, who
also took his birth in a Vaiñëava family, got all inspirations from his great
Vaiñëava father, Öhäkura Bhaktivinoda. That is the way of all lucky Vaiñëava
families. The celebrated Mérä Bäé was a staunch devotee of Lord Kåñëa as the
great lifter of Govardhana Hill.
SB 2.7.49
The Lord is so kind that even if a devotee
of the Lord cannot fulfill the complete course of devotional service unalloyed
and uncontaminated by material association, he is given another chance in the
next life by being awarded a birth in the family of a devotee or rich man so
that without being engaged in the struggle for material existence the devotee
can finish the remaining purification of his existence and thus immediately,
after relinquishing the present body, go back home, back to Godhead. This is
confirmed in the Bhagavad-gétä.
On taking such a birth, he revives the divine
consciousness of his previous life, and he again tries to make further progress
in order to achieve complete success, O son of Kuru.
SB 5.1.5
In this verse, the word çivatamäm is very
significant. Çivatamäm means "the most auspicious." The devotional
path is so auspicious that a devotee cannot be lost under any circumstances.
This is described in the Çrémad Bhagavad-gétä by the Lord Himself. pärtha
naiveha nämutra vinäças tasya vidyate: "My dear Arjuna, for a devotee
there is no question of being lost, either in this life or in the next."
(Bg. 6.40) In Bhagavad-gétä (6.43) the Lord clearly explains how this is so.
By the order of the Lord, a perfect devotee
sometimes comes to this material world like an ordinary human being. Because of
his previous practice, such a perfect devotee naturally becomes attached to
devotional service, apparently without cause. Despite all kinds of impediments
due to surrounding circumstances, he automatically perseveres in devotional
service and gradually advances until he once again becomes perfect.
Bilvamaìgala Öhäkura had been an advanced devotee in his previous life, but in
his next life he became greatly fallen and was attached to a prostitute.
Suddenly, however, his entire behavior was changed by the words of the very
prostitute who had so much attracted him, and he became a great devotee. In the
lives of exalted devotees, there are many such instances, proving that once one
has taken to the shelter of the lotus feet of the Lord, he cannot be lost
(kaunteya pratijänéhi na me bhaktaù praëaçyati [Bg. 9.31]).
By virtue of the divine consciousness of his
previous life, he automatically becomes attracted to the yogic principles—even
without seeking them. Such an inquisitive transcendentalist stands always above
the ritualistic principles of the scriptures.
SB 8.3.1
Çré Çukadeva Gosvämé continued: Thereafter,
the King of the elephants, Gajendra, fixed his mind in his heart with perfect
intelligence and chanted a mantra which he had learned in his previous birth as
Indradyumna and which he remembered by the grace of Kåñëa.
Purport:
Such remembrance is described in
Bhagavad-gétä (6.43-44).
In these verses it is assured that even if a
person engaged in devotional service falls down, he is not degraded, but is
placed in a position in which he will in due course of time remember the
Supreme Personality of Godhead. As explained later, Gajendra was formerly King
Indradyumna, and somehow or other in his next life he became King of the
elephants. Now Gajendra was in danger, and although he was in a body other than
that of a human being, he remembered the stotra he had chanted in his previous
life. Yatate ca tato bhüyaù saàsiddhau kuru-nandana. To enable one to achieve
perfection, Kåñëa gives one the chance to remember Him again. This is proved
here, for although the King of the elephants, Gajendra, was put in danger, this
was a chance for him to remember his previous devotional activities so that he
could immediately be rescued by the Supreme Personality of Godhead.
It is imperative, therefore, that all
devotees in Kåñëa consciousness practice chanting some mantra. Certainly one
should chant the Hare Kåñëa mantra, which is the mahä-mantra, or great mantra,
and also one should practice chanting cintämaëi-prakara-sadmasu or the Nåsiàha
strotra (ito nåsiàhaù parato nåsiàho yato yato yämi tato nåsiàhaù). Every
devotee should practice in order to chant some mantra perfectly so that even
though he may be imperfect in spiritual consciousness in this life, in his next
life he will not forget Kåñëa consciousness, even if he becomes an animal. Of
course, a devotee should try to perfect his Kåñëa consciousness in this life,
for simply by understanding Kåñëa and His instructions, after giving up this
body one can return home, back to Godhead. Even if there is some falldown,
practice of Kåñëa consciousness never goes in vain. For example, Ajämila, in
his boyhood, practiced chanting the name of Näräyaëa under the direction of his
father, but later, in his youth, he fell down and became a drunkard, woman-hunter,
rogue and thief. Nonetheless, because of chanting the name of Näräyaëa for the
purpose of calling his son, whom he had named Näräyaëa, he became advanced,
even though he was involved in sinful activities. Therefore, we should not
forget the chanting of the Hare Kåñëa mantra under any circumstances. It will
help us in the greatest danger, as we find in the life of Gajendra.
And when the yogé engages himself with sincere
endeavor in making further progress, being washed of all contaminations, then
ultimately, achieving perfection after many, many births of practice, he
attains the supreme goal.
SB 1.6.25
Devotional service rendered to the
Personality of Godhead never goes in vain. Since the Personality of Godhead is
eternal, intelligence applied in His service or anything done in His relation
is also permanent. In the Bhagavad-gétä it is said that such transcendental
service rendered unto the Personality of Godhead accumulates birth after birth,
and when the devotee is fully matured, the total service counted together makes
him eligible to enter into the association of the Personality of Godhead. Such
accumulation of God's service is never vanquished, but increases till fully
matured.
And of all yogés, the one with great faith who
always abides in Me, thinks of Me within himself, and renders transcendental
loving service to Me—he is the most intimately united with Me in yoga and is
the highest of all. That is My opinion.
SB 2.1.18
The first process of spiritualizing the mind
by mechanical chanting of the praëava (oàkära) and by control of the breathing
system is technically called the mystic or yogic process of präëäyäma, or fully
controlling the breathing air. The ultimate state of this präëäyäma system is
to be fixed in trance, technically called samädhi. But experience has proven
that even the samädhi stage also fails to control the materially absorbed mind.
For example, the great mystic Viçvämitra Muni, even in the stage of samadhi,
became a victim of the senses and cohabited with Menakä. History has already
recorded this. The mind, although ceasing to think of sensual activities at
present, remembers past sensual activities from the subconscious status and
thus disturbs one from cent percent engagement in self-realization. Therefore,
Çukadeva Gosvämé recommends the next step of assured policy, namely to fix
one's mind in the service of the Personality of Godhead. Lord Çré Kåñëa, the
Supreme Personality of Godhead, also recommends this direct process in the
Bhagavad-gétä (6.47). Thus, the mind being spiritually cleansed, one should at
once engage himself in the transcendental loving service of the Lord by the
different devotional activities of hearing, chanting, etc. If performed under
proper guidance, that is the surest path of progress, even for the disturbed
mind.
SB 4.8.78
The mahat-tattva, or the sum total of the
material creation, is to be understood to be the ultimate end of all universes,
including all the living entities therein. Brahman is the resort of the
mahat-tattva, which includes all material and spiritual entities. It is
described in this connection that the Supreme Brahman, the Personality of
Godhead, is the master of both pradhäna and puruña. Pradhäna means subtle
matter, such as ether. puruña means the spiritual spark living entities who are
entangled in that subtle material existence. These may also be described as
parä prakåti and aparä prakåti, as stated in Bhagavad-gétä. Kåñëa, being the
controller of both the prakåtis, is thus the master of pradhäna and puruña. In
the Vedic hymns also the Supreme Brahman is described as antaù-praviñöaù çästä.
This indicates that the Supreme Personality of Godhead is controlling
everything and entering into everything. The Brahma-saàhitä (5.35) further
confirms this. Aëòäntara-stha-paramäëu-cayäntara-stham: He has entered not only
the universes, but even the atom. In Bhagavad-gétä (10.42) Kåñëa also says,
viñöabhyäham idaà kåtsnam. The Supreme Personality of Godhead controls
everything by entering into everything. By associating constantly with the
Supreme Personality in his heart, Dhruva Mahäräja naturally became equal to the
greatest, Brahman, by His association, and thus became the heaviest, and the
entire universe trembled. In conclusion, a person who always concentrates on
the transcendental form of Kåñëa within his heart can very easily strike the
whole world with wonder at his activities. This is the perfection of yoga
performance, as confirmed in Bhagavad-gétä (6.47). Yoginäm api sarveñäm: of all
yogés, the bhakti-yogé, who thinks of Kåñëa always within his heart and engages
in His loving transcendental service, is the topmost. Ordinary yogés can
exhibit wonderful material activities, known as añöa-siddhi, eight kinds of
yogic perfection, but a pure devotee of the Lord can surpass these perfections
by performing activities which can make the whole universe tremble.
SB 6.2.41
If one worships the Deity in the temple,
one's mind will naturally be absorbed in thought of the Lord and His form.
There is no distinction between the form of the Lord and the Lord Himself.
Therefore bhakti-yoga is the most easy system of yoga. Yogés try to concentrate
their minds upon the form of the Supersoul, Viñëu, within the heart, but this
same objective is easily achieved when one's mind is absorbed in the Deity worshiped
in the temple. In every temple there is a transcendental form of the Lord, and
one may easily think of this form. By seeing the Lord during ärati, by offering
bhoga and by constantly thinking of the form of the Deity, one becomes a
first-class yogé. This is the best process of yoga, as confirmed by the Supreme
Personality of Godhead in Bhagavad-gétä (6.47)
SB 7.8.42
In this material world there are two kinds
of people—the devatäs (demigods) and the asuras (demons). Although the demigods
are attached to material enjoyment, they are devotees of the Lord who act
according to the rules and regulations of the Vedic injunctions. During the
reign of Hiraëyakaçipu, everyone was disturbed in the routine duties of Vedic
civilization. When Hiraëyakaçipu was killed, all the demigods, who had always
been disturbed by Hiraëyakaçipu, felt relief in their general way of life.
Because the government in Kali-yuga is full
of demons, the living conditions of devotees are always disturbed. Devotees
cannot perform yajïa, and thus they cannot partake of the remnants of food
offered in yajïa for the worship of Lord Viñëu. The hearts of the demigods are
always filled with fear of the demons, and therefore they cannot think of the
Supreme Personality of Godhead. The engagement of the demigods is to think of
the Lord always within the cores of their hearts. The Lord says in
Bhagavad-gétä (6.47):
"And of all yogés, he who always abides
in Me with great faith, worshiping Me in transcendental loving service, is most
intimately united with Me in yoga and is the highest of all." The demigods
fully absorb themselves in meditation upon the Supreme Personality of Godhead
to become perfect yogés, but because of the presence of demons, their hearts
are filled with the activities of the demons. Thus their hearts, which are
meant to be the abode of the Supreme Lord, are practically occupied by the
demons. All the demigods felt relieved when Hiraëyakaçipu was dead, for they
could easily think of the Lord. They could then receive the results of sacrifices
and become happy even though in the material world.
SB 7.10.59
The asuras are generally extremely powerful
because of their mystic yogic power. However, as Lord Kåñëa says in
Bhagavad-gétä (6.47):
"Of all yogés, he who always abides in
Me with great faith, worshiping Me in transcendental loving service, is most
intimately united with Me in yoga and is the highest of all." The actual
purpose of mystic yoga is to concentrate one's attention fully on the
Personality of Godhead, Kåñëa, and always think of Him (mad-gatenäntarätmanä).
To attain such perfection, one must undergo a certain process—haöha-yoga—and
through this yoga system the practitioner achieves some uncommon mystic power.
The asuras, however, instead of becoming devotees of Kåñëa, utilize this mystic
power for their personal sense gratification. Maya Dänava, for example, is
mentioned here as mahä-yogé, a great mystic, but his business was to help the
asuras. Nowadays we are actually seeing that there are some yogés who cater to
the senses of materialists, and there are imposters who advertise themselves as
God. Maya Dänava was such a person, a god among the demons, and he could
perform some wonderful feats, one of which is described here: he made a well
filled with nectar and dipped the asuras into that nectarean well. This nectar
was known as måta-sanjévayitari, for it could bring a dead body to life.
Måta-sanjévayitari is also an Äyur-vedic preparation. It is a kind of liquor
that invigorates even a person on the verge of death.
SB 9.5.24
Thus although Mahäräja Ambaréña was faced
with many disturbances, the Lord, being merciful to him, managed things so
nicely that in the end Durväsä Muni and Mahäräja Ambaréña became great friends
and parted cordially on the basis of bhakti-yoga. After all, Durväsä Muni was
convinced of the power of bhakti-yoga, although he himself was a great mystic
yogé. Therefore, as stated by Lord Kåñëa in Bhagavad-gétä (6.47):
"Of all yogés, he who always abides in
Me with great faith, worshiping Me in transcendental loving service, is most
intimately united with Me in yoga and is the highest of all." Thus it is a
fact that a devotee is the topmost yogé, as proved in the dealings of Mahäräja
Ambaréña with Durväsä Muni.
SB 9.21.18
The best yogés or mystics are the devotees,
as confirmed by the Lord Himself in Bhagavad-gétä (6.47):
"Of all yogés, he who always abides in
Me with great faith, worshiping Me in transcendental loving service, is most
intimately united with Me in yoga and is the highest of all." The best
yogé is he who constantly thinks of the Supreme Personality of Godhead within
the core of the heart. Because Rantideva was the king, the chief executive in
the state, all the residents of the state became devotees of the Supreme
Personality of Godhead, Näräyaëa, by the king's transcendental association.
This is the influence of a pure devotee. If there is one pure devotee, his
association can create hundreds and thousands of pure devotees. Çréla
Bhaktivinoda Öhäkura has said that a Vaiñëava is meritorious in proportion to
the number of devotees he has created. A Vaiñëava becomes superior not simply
by jugglery of words but by the number of devotees he has created for the Lord.
Here the word rantidevänuvartinaù indicates that Rantideva's officers, friends,
relatives and subjects all became first-class Vaiñëavas by his association. In
other words, Rantideva is confirmed herein to be a first-class devotee, or
mahä-bhägavata. Mahat-seväà dväram ähur vimukteù: [SB 5.5.2] one should render
service to such mahätmäs, for then one will automatically achieve the goal of
liberation. Çréla Narottama däsa Öhäkura has also said, chäòiyä vaiñëava-sevä
nistära päyeche kebä: one cannot be liberated by his own effort, but if one
becomes subordinate to a pure Vaiñëava, the door to liberation is open.
SB 10.2.6
The word yoga means "link." Any
system of yoga is an attempt to reconnect our broken relationship with the
Supreme Personality of Godhead. There are different types of yoga, of which
bhakti-yoga is the best. In other yoga systems, one must undergo various
processes before attaining perfection, but bhakti-yoga is direct. The Lord says
in Bhagavad-gétä (6.47):
"Of all yogés, he who always abides in
Me with great faith, worshiping Me in transcendental loving service, is most
intimately united with Me in yoga and is the highest of all." For the
bhakti-yogé, a human body is guaranteed in his next existence, as stated by
Lord Kåñëa (çucénäà çrématäà gehe yoga-bhrañöo 'bhijäyate [Bg. 6.41]). Yogamäyä
is the spiritual potency of the Lord. Out of affection for His devotees, the
Lord always stays in spiritual touch with them, although otherwise His mäyä
potency is so strong that she bewilders even exalted demigods like Brahmä.
Therefore the Lord's potency is called yogamäyä. Since the Lord is Viçvätmä, He
immediately ordered Yogamäyä to give protection to Devaké.
