710314 - Lecture SB 07.06.24-30 - Bombay

Lectures by Date, 1971

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

710314SB-BOMBAY - March 14, 1971 - 37:35 Minutes

Prabhupāda:

. . . sarveṣu bhūteṣu

dayāṁ kuruta sauhṛdam

bhāvam āsuram unmucya

yayā tuṣyaty adhokṣajaḥ

(SB 7.6.24)

(Therefore, my dear young friends born of demons, please act in such a way that the Supreme Lord, who is beyond the conception of material knowledge, will be satisfied. Give up your demoniac nature and act without enmity or duality. Show mercy to all living entities by enlightening them in devotional service, thus becoming their well-wishers.)

(indistinct) . . . you can read that śloka. Stay there. Your going to . . . (indistinct)

Devotee (1): . . . (indistinct)

Devotee (2): . . . (indistinct)

(pause)

Prabhupāda: So this popular word vividhā . Generally the people say vividhā. Here is the example of viva vividhā means to be merciful upon the fallen souls. So here is the example given by Prahlāda Mahārāja that, bhāvam āsuram unmucya. People ought to be educated, trained scientifically how they can give up the āsuraṁ bhāvam. Āsuraṁ bhāvam means demonic attitude. Demonic attitude, means atheists, not to surrender unto the Supreme Personality of Godhead. This is demonic, as it is stated in the Bhagavad-gītā:

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

(BG 7.15)

So vividhā means he must be full of all the living entities means to drive their attitude, demonic attitude somehow or other. That is the first-class service to humanity.

kevalānubhavānanda-

svarūpaḥ parameśvaraḥ

māyayāntarhitaiśvarya

īyate guṇa-sargayā

(SB 7.6.23)

So one who understands Kṛṣṇa, the Supreme Personality of Godhead as transcendental to this material creation and although he can not see Him within this material world but you can perceive His presence and derive transcendental pleasure out of that by anubhava, by feeling how Kṛṣṇa is present everywhere. That instead of the asuric, the atheists and the demons they are simply challenging, "There is no God. God is dead. Everyone is God. God is impersonal. God is void." So we have to educate them about Kṛṣṇa consciousness and they will derive the transcendental pleasure when they feel the presence of the Lord everywhere. This is the Kṛṣṇa consciousness movement. Following the footsteps of Prahlāda Mahārāja—sarveṣu bhūteṣu dayāṁ kuruta sauhṛdam. So you become friend of all living entities and be merciful on them and awaken their Kṛṣṇa consciousness which is dormant within him and let them be helped by drive away driving away the demonic activities. This is the sum and substance of Kṛṣṇa consciousness movement, drive away their demonic habits. Then Prahlāda Mahārāja:

tuṣṭe ca tatra kim alabhyam ananta ādye

kiṁ tair guṇa-vyatikarād iha ye sva-siddhāḥ

dharmādayaḥ kim aguṇena ca kāṅkṣitena

sāraṁ juṣāṁ caraṇayor upagāyatāṁ naḥ

(SB 7.6.25)

Prahlāda Mahārāja says: "Now our position is so perfect," that if you can please the unlimited Supreme Personality of Godhead. Kiṁ tair guṇa-vyatikarād iha ye sva-siddhāḥ. Guṇa-vyatikarād—you desire within this material world many things which are nothing but is created by the interaction of the three modes of material nature. Sva-siddhāḥ, sva-siddhāḥ means—you do not require to endeavor for them, they will come automatically. If Kṛṣṇa is satisfied then your necessities, eating, sleeping, mating, you haven't got to make any separate endeavor. Just like the karmīs, they are simply trying to adjust, how they can very favorably enjoy this eating, sleeping, mating business but you can practically see that due to Kṛṣṇa consciousness we have no such problems. They are automatically, we will be supplied by the Supreme Personality of Godhead—sva-siddhāḥ. Sva-siddhāḥ means automatically there is.

There are, not only in India, outside India also, there are hundreds and thousands of temples and mosques and churches and none of them are starving unless they are devoid of God consciousness. Tuṣṭe ca tatra kim alabhyam, there is no question. The yogīs, they try to achieve the siddhis—perfection to get something but Prahlāda Mahārāja says that, "If you can please Kṛṣṇa then there will be nothing unavailable, everything will be available." We should remember this.

tuṣṭe ca tatra kim alabhyam ananta ādye

kiṁ tair guṇa-vyatikarād iha ye sva-siddhāḥ

dharmādayaḥ kim aguṇena ca kāṅkṣitena

(SB 7.6.25)

And there is no need of acquiring religious perfection. One who is worshipping Rādhā-Kṛṣṇa in the temple, he has already attained all religious perfections. There is no question whether he is Hindu, he is Musilman he's, everyone is trying to be religiously perfect. But he's, anyone who is engaged in Kṛṣṇa's service, the religious perfection is already there. Manuṣya-jīvana pāiyā, rādhā-kṛṣṇa nā bhajiyā, jāniyāśuniyā biṣa khāinu (Hari Hari Bifale). Dharmādayaḥ kim aguṇena, as aguṇa—means nirguṇa or becoming brahma-bhūta, that is philosophy—or liberation. So there is no need of hankering after liberation because one who is engaged in the service of the Lord, actually doing service, he is already liberated.

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

(BG 14.26)

Kṛṣṇa also says in the Bhagavad-gītā, same thing, that anyone who is engaged in My service by executing prescribed devotional service between war. Māṁ ca yo 'vyabhicāreṇa: this word avyabhicāreṇa means—without any fault. There are offenses in sevā also, sevā-aparādha, these things are described in the Nectar of Devotion. There are sixty-four kinds of sevā-aparādha. Just like we should not come to the Deity room without changing our cloth, without taking bath, there are so many rules and regulations. So those who are engaged, avyabhicāreṇa bhakti yogena, without any faults, those who are engaged in devotional service. Sa guṇān samatītyaitān brahma-bhūyāya kalpate: immediately he becomes liberated and his brahma realization is already there—brahma-bhūtaḥ prasannātmā (BG 18.54).

The jñānīs who have tried to realize their brahma identity by so much tapasya but anyone who has somehow or other pleased Kṛṣṇa, his brahma realization is immediately—He accepts. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ (CC Antya 20.12), this is brahma realization.

Such an insight, first installment is ceto-darpaṇa-mārjanaṁ—cleansing the heart. The next installment is brahma, brahma-bhūtaḥ prasannātmā.

So Prahlāda Mahārāja he says: dharmādayaḥ kim aguṇena ca kāṅkṣitena, "What is the use of hankering after perfection in religion or merging into the existence of the Lord." There is no gain. Muktiḥ mukulitāñjali sevate 'smān (Kṛṣṇa-karṇāmṛta 107).

Mukti, liberation, Bilvamaṅgala says: "Why if I've got real devotional service, unflinching devotional service unto the Lord then mukti will stand before me with folded hands, 'My dear sir, what can I do for you?' " Muktiḥ mukulitāñjali.

So Prahlāda Mahārāja is saying: dharmādayaḥ dharma, artha, kāma mokṣa—this is yajña. So there is no need of performing any other religious life, simply the devotional service to Kṛṣṇa. Rādhā-Kṛṣṇa, as in our temple we are doing. Such persons have nothing to do with any other religious rituals. No. Dharma. Neither they have to hanker after merging into the existence of the Lord—aguṇena.

Sāraṁ juṣāṁ caraṇayor upagāyatāṁ naḥ. Now if we are absorbed in the thoughts of in glorifying, saṅkīrtana of the Lord then you should know that we have taken the essence of all religious performance. Ārādhito yadi haris tapasā tataḥ kim (Nārada Pañcarātra 1.2.6).

Somehow or other if we can approach Hari, Kṛṣṇa and engage ourselves in His service then there is no other, no necessity of any kind of austerities or penances.

sāraṁ juṣāṁ caraṇayor upagāyatāṁ naḥ

dharmārtha-kāma iti yo 'bhihitas tri-varga

īkṣā trayī naya-damau vividhā ca vārtā

manye tad etad akhilaṁ nigamasya satyaṁ

(break)

svātmārpaṇaṁsva-suhṛdaḥ paramasya puṁsaḥ

(SB 7.6.25-26)

Śrīdhara Svāmī gives this comment on this. He is putting forward for arguments sake that, "Then why there are so many religious rituals?" So many in the Vedas, big, big yajñas, big, big ritualistic ceremonies, they are described here. Īkṣā. Īkṣā means—ātma-vidyā. Ātma-vidyā means—self realization. For self-realization so many prescribed rules and regulations are there. Īkṣā trayī. Trayī means karma-vidyā or karma-kāṇḍa in the Vedas. Performing yajñas, elevating oneself to the heavenly planets or going to the moon planet. There are so many vidyās—science. So īkṣā trayī naya-damau, naya-damau means—philosophical argument to understand brahma. Naya-damau tarko daṇḍa-nītiś ca. Dvi-vidhā ca (Bhāvārtha-dīpikā 7.6.26). They are simply professional occupations, actually the aim is by understanding or undergoing all these processes one has to come to surrender to Kṛṣṇa. So anyone who has surrendered to Kṛṣṇa it is meant. It means that he has already surpassed all these processes.

īkṣā trayī naya-damau vividhā ca vārtā

manye tad etad akhilaṁ nigamasya satyaṁ

(SB 7.6.26)

They are actually fact, truth, that Kṛṣṇa is good, but svātmārpaṇaṁ sva-suhṛdaḥ paramasya puṁsaḥ. That is they are not ends in themselves but they are means to come to Kṛṣṇa and surrender. So one who has directly surrendered then: ārādhito yadi haris tapasā tataḥ kim. There is no need of undergoing so many formulas. It is not that a devotee when he is engaged in devotional service, it is not that he has not passed other formulas described in the Vedas. Just like a Vaiṣṇava, as soon as he is a Vaiṣṇava he is immediately a brāhmaṇa. The brāhmaṇa means the brahma-jñāna, he is already there. Anusmṛta, it is called anusmṛta.

manye tad etad akhilaṁ nigamasya satyaṁ

svātmārpaṇaṁ sva-suhṛdaḥ paramasya puṁsaḥ

These things are meant for surrendering to the Supreme Personality of Godhead who is our real friend. Kṛṣṇa also confirms this in the Bhagavad-gītā:

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

(BG 7.19)

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

(BG 7.28)

These. All these formulas, ritualistic ceremonies are to purify oneself from the contamination of this material world, sinful life, but without doing this nobody can approach to the Supreme Personality of Godhead, Absolute Truth. But if one is actually engaged in the service of the Lord it is to be understood that he has already dismissed all sinful activities.

Just like my Guru Mahārāja used to . . . I mean to say, quote one story that one man, two friends, so one was very learned another was not very learned so another third friend was saying: "Oh your friend has become High Court Judge." So he could not believe that. "No. No. I don't believe that, he's not so learned, how he could be High Court Judge?" "No Sir, I have seen him, he's in his bench in the High Court. I've seen him delivering judgements." "All right, maybe. Then he is not getting any salary, he must not be getting any salary." You see? He maybe at the bench of the High Court, but he is not getting any salary. Because he does not, he never agree, that he was not very learned. "How he can be a High Court judge?" But this man is insisting, "Yes I have seen with my own eyes that he is sitting on the bench and delivering judgements." "Maybe then he is not getting salary."

So actually people, they do not know that if one is engaged in devotional service he has already surpassed all these ritualistic ceremonies, Vedas, everything. There is a nice verse in the Bhāgavata. I just now do not remember. It is said like that. Here. He has already done everything. Just like the same example. If one has become actually a judge in the High Court that means he has already passed all the law examinations, you may say that he is not getting salary, that is a different thing, that is your envious nature, but he has passed all the examinations. Similarly if one is actually engaged in devotional service of the Lord it is to be understood that he has performed all the tapasyas, all the austerities, in previous lives. It is to be understood.

jñānaṁ tad etad amalaṁ duravāpam āha

nārāyaṇo nara-sakhaḥ kila nāradāya

ekāntināṁ bhagavatas tad akiñcanānāṁ

pādāravinda-rajasāpluta-dehināṁ syāt

(SB 7.6.27)

So:

īkṣāātma-vidyā trayī karma-vidyānaya-damau tarko daṇḍa-nītiś ca

dvi-vidhā ca vārtā jīvikā

tad etat sarvaṁ nigamasyārtha-jātaṁ sva-suhṛdaḥ svāntaryāmiṇaḥ paramasya

puṁsaḥ svātmārpaṇa-sādhanaṁ cet tarhi sarvaṁ satyaṁ manye

saty aparatvāt

anyathā tad asatyam eva

(Bhāvārtha-dīpikā 7.6.26)

And if after performing all these ritualistic ceremonies if one does not attain to that position, Kṛṣṇa bhakti, then it is to be understood they are all false, simply waste of time. Svanuṣṭhitasya dharmasya, saṁsiddhir hari-toṣaṇam (SB 1.2.13).

If one has not learned how to develop, how to love Kṛṣṇa or the Supreme then all his ritualistic ceremonies and austerities and penances are simply useless waste of time. There is no meaning.

tarhi sarvaṁ satyaṁ manye.

saty aparatvāt.

anyathā tad asatyam eva,

(Bhāvārtha-dīpikā 7.6.26)

Anyathā: is they are not leading to the devotional service of the Lord they are asatyam eva, they are untruth, they have no meaning.

yadvā tad etad akhilaṁ nigamasya trai-guṇya-viṣayasya pratipādyaṁ manye.

satyaṁ punar nistrai-guṇya-lakṣaṇaṁ paramasya puṁsaḥ svātmārpaṇam evety arthaḥ.

tad uktaṁ bhagavatā,“trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna”

(Bhāvārtha-dīpikā 7.6.26)

He is quoting also from the Bhagavad-gītā when Kṛṣṇa advised Arjuna that, "You become, be situated on the transcendental position, don't be. I mean to say—puzzled by the performance in the three modes of material nature," trai-guṇya-viṣayā vedā (BG 2.45).

teṣāṁ punar viśvāsārthaṁ guru-saṁpradāyam āha, jñānam iti.

(Bhāvārtha-dīpikā 7.6.27)

Now, Prahlāda Mahārāja is speaking to the demons, demonic friends. So Śrīdhara Mahārāja is giving his comments that, "You are speaking so nice things, this is alright, but what is the authority of your things? Anyone can say." It is very nice question that, "You are saying so many things, you are a five years old boy. How we should check it or accept it as authoritative statements?" This is the challenge. So he is saying:

jñānaṁ tad etad amalaṁ duravāpam āha

nārāyaṇo nara-sakhaḥ kila nāradāya

So:

ekāntināṁ bhagavatas tad akiñcanānāṁ

pādāravinda-rajasāpluta-dehināṁ syāt

(SB 7.6.27)

Therefore:

teṣāṁ punar viśvāsārthaṁ guru-saṁpradāyam āha, jñānam iti.

yatra nāradaḥśrotā tatra kuto mādṛśānām adhikāra iti māśaṅkīty āha, bhagavata ekānta-bhaktānāṁ yat pāda-rajas tenāplutānāṁ snātānāṁ

dehināṁ sarveṣām api taj jñānaṁ syān na tūttamānām eveti niyamaḥ.

(Bhāvārtha-dīpikā 7.6.27)

So he says that, "Because I received it through the authority of Nārada—therefore it is fact." This should be our position. This is called paramparā, receiving knowledge from paramparā system, authority. We can not speak anything authoritatively, we have no power. But if we receive that knowledge from the authority by disciplic succession. Then whatever we say, that is authoritative. Jñānaṁ tad etad amalaṁ. Prahlāda says: "This is without any contamination, this is perfect knowledge. Duravāpam—and it is very difficult to obtain also. Nārāyaṇo nara-sakhaḥ kila nāradāya—but it is received from Nārada, therefore it is authority.

ekāntināṁ bhagavatas tad akiñcanānāṁ

pādāravinda-rajasāpluta-dehināṁ syāt

(SB 7.6.27)

Ekāntināṁ—those who are fully surrendered unto the Supreme Personality of Godhead. Akiñcanā—and one who has nothing in his possession except Kṛṣṇa. Bhagavatas tad akiñcanānāṁ pādāravinda—and just be simply pure by taking bath in the ocean of the dust of the lotus feet of Kṛṣṇa, they can understand, others cannot. This Bhāgavata-dharma, only it is possible for them those who are fully surrendered to Kṛṣṇa and they have taken bath in the dust of the lotus feet of Kṛṣṇa and have taken shelter of a bona fide devotee coming in disciplic succession. For them this knowledge is understandable, not for others.

śrutam etan mayā pūrvaṁ

jñānaṁ vijñāna-saṁyutam

dharmaṁ bhāgavataṁśuddhaṁ

nāradād deva-darśanāt

(SB 7.6.28)

I have received this knowledge from Nārada—deva-darśanāt, who is aspired to be seen by many, many big demigods from whom I have received this knowledge. Śrutam etan mayā pūrvaṁ: because he was five years old when he heard this message from Nārada when he was in the womb of the mother, therefore he said, śrutam etan, śrutam, "I have heard it." Śrutam etan mayā pūrvaṁ jñānaṁ vijñāna-saṁyutam—it is not bogus, it is the most scientific knowledge. Dharmaṁ bhāgavataṁśuddhaṁ—and it is known as Bhāgavata-dharma. Śuddhaṁ—pure, without any material contamination. Nāradād deva-darśanāt.

tatrāti-vismitāḥ pṛcchanti, prahrādeti.

he prahrāda, tvaṁ vayam etābhyāṁśaṇḍāmarkābhyām ṛte ’nyaṁ guruṁ na vidmaḥ.

etad āgamanāt pūrvam evāhaṁ nārada- pārśvaṁ gata iti cet tatrāhuḥ, vālānām apy ati-śiśūnām asmākam etāvīśvarau

niyantārāvatastavānyatra gamanaṁ na saṁbhavati.

(Bhāvārtha-dīpikā 7.6.29)

So the asura-bāla, the asura boys that, "My dear Prahlāda you are also a son of the royal family. You never went to learn any transcendental subject matter from anybody else. You are simply coming to the school, now as you have no other chance, so how you have learned all these things?" Therefore he explained. "Yes. I learnt it from Nārada." So anyone who challenges that, "Wherefrom you got this knowledge?" So we have to say that we have got it from the paramparā system directly from Kṛṣṇa. The our knowledge is perfect here. Actually from practical point of view Kṛṣṇa says: sarva-dharmān parityajya mām ekaṁśaraṇaṁ vraja (BG 18.66).

Or Kṛṣṇa says that: mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7).

"There is no more superior authority than Me. You surrender unto Me." Then what we are preaching? We are preaching the same thing that, "Kṛṣṇa is the Supreme Personality of Godhead, no-one is greater than Him, you surrender unto Him." Therefore our knowledge is perfect. We are speaking nothing extra. What Kṛṣṇa says, Kṛṣṇa is perfect. So His teachings are perfect and we are distributing that teaching therefore our philosophy is perfect, our preaching is perfect.

prahrāda tvaṁ vayaṁ cāpi

narte 'nyaṁ vidmahe gurum

etābhyāṁ guru-putrābhyāṁ

bālānām api hīśvarau

bālasyāntaḥpura-sthasya

mahat-saṅgo duranvayaḥ

chindhi naḥ saṁśayaṁ saumya

syāc ced visrambha-kāraṇam

(SB 7.6.29–30)

Now, this question that, "Prahlāda you were never out of your palace, how you could learn this?" This explanation will be given next chapter.

Thank you very much.

(break)

Devotee: Śrīla Prabhupāda . . . (indistinct)

Prabhupāda: Not like that. Suppose a man has got one million dollars by doing very large-scale business and another man, somehow or other, got the same million, one hundred million dollars. So it is to be understood that he has done all the business. The effect is there. The effect is there. Phalena paricīyate, phalena paricīyate—you haven't got to study how he has got it. When he has got it, it is to be understood that he has all done all this business, all this hard labor for this, because he has got the perfection. That is the analogy, that anyone who is already engaged in the transcendental loving service of the Lord, it is to be understood that he has already done all these pious activities legal, cultural and everything—phalena paricīyate. Even if he has not done it is to be understood that he has done.

Devotee: That means he doesn't have to do it any more?

Prabhupāda: No. Why? If you have got one hundred million dollars why should you work hard as a businessman? What is the gain? What is the profit there? You've already got the result. Why should you waste your time in that way? Another example can be given. That in high skyscraper building, one who is coming step by step, step by step, another is lifted by the elevator immediately. So it is to be understood that he has crossed over all the steps. It is two hundred steps. Why he should go again down, "Oh let me come step by step, step by step?" Do you like that? Very intelligent?

Devotee: No.

Prabhupāda: It is to be understood, "Yes. I have got all the steps." And if somebody says: "Oh I have not passed all the steps, step by step, let me go down again and come back." That is not very intelligent. It is not required. Your result is already there. You have come to the one hundred and second floor, that's all.

And attend these classes. If you want to maintain this temple you must follow this routine work. Otherwise what is the use of occupying this big hall and big house? There will be Deity installed. You will have to worship. You'll have to perform the regulative service. Make program. Simply for residential purpose there is no need of occupying such big house. Is it necessary? That simply for residing . . . (indistinct) . . . at night? That is also not very perfectly.

The regulative principles should be followed very strictly. (end)