720421 - Lecture SB 02.09.01-7 - Tokyo

Lectures by Date, 1972

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

720421SB-TOKYO - April 21, 1972 - 31:43 Minutes

(Poor Audio)

Pradyumna: (leads chanting of verse)

śrī-śuka uvāca

ātma-māyām ṛte rājan

parasyānubhavātmanaḥ . . .

Prabhupāda: Parasyānu. Parasya anu, parasyānu.

Pradyumna: Parasyānu.

Prabhupāda: Bhavātmanaḥ

Pradyumna: Parasyānubhavātmanaḥ.

. . . na ghaṭetārtha-sambandhaḥ

svapna-draṣṭur ivāñjasā

bahu-rūpa ivābhāti

māyayā bahu-rūpayā

ramamāṇo guṇeṣv asyā

mamāham iti manyate

yarhi vāva . . .

(SB 2.9.1–3)

Prabhupāda: Yarhi vāva . . . (indistinct) . . . not only we living entities have assumed various forms, bahu-rūpa, but māyā is also bahu-rūpa. She is also before us, just like I was explaining this morning, gṛha-kṣetra-suta-āpta-vitta (SB 5.5.8). Māyā has taken the form of house, the form of land, form of children, form of friends, the relatives, form of money, riches. These are all māyā. But they are attracting us. Not only we have assumed different forms, but māyā has also assumed. Therefore it is said, māyayā bahu-rūpayā.

Māyā . . . māyā means this material energy. The material energy is called mahat-tattva. That is one. Then when the māyā, being agitated by the guṇās, that mahat-tattva divides into twenty-four. Burst. The material scientist confirms it that there was a chunk and it burst, like that. That chunk is mahat-tattva, burst into twenty-four—five gross matter, bhūmir āpo 'nalo vāyuḥ; three subtle matter, mind, intelligence and ego; then five objective: just like rūpa, rasa, form, taste, smell; rūpa, gandha, touch; śabda, sound.

These are five elements for our enjoyment. And we have got ten senses: tvak . . . (indistinct) . . . nāsikāḥ vāk karau caraṇau pāyur. In this way ten senses; five sense objects, fifteen; eight gross and subtle elements, twenty-three; and . . . what is there else? Mind. Anyway, the mahat-tattva turns into twenty-four parts, including the jīvātmā. The jīvātmā is also twenty-six, and paramātmā twenty-six, or sometimes jīvātmā is twenty-four, paramātmā . . . (indistinct)

So anyway, māyā is also bahu-rūpayā, māyayā bahu-rūpayā. Somebody is attracted by something; somebody is attracted by something else. The senses are there, the sense objects are there; in this way the soul is entrapped, ramamāṇo guṇeṣu. Entrapped means he is trying to enjoy all the different forms of material energy, ramamāṇo, but what he is enjoying? He is enjoying only the three modes of material nature independently. Actually, somebody is in goodness, somebody is passion, somebody is ignorance. So mahat-tattva, these elements, three modes.

So in this way, ramamāṇo guṇeṣu, and the result is mamāham: "This is mine." "I cannot leave this place. This place is mine. I organized it." Mama, mine; aham "I am the . . . (indistinct) . . ." "I am the monarch of all I survey." This is aham. Manyate. Manyate means he is a rascal fool. He does not know that he is entrapped. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). That is explained in Bhagavad-gītā. Actually prakṛti, nature, is working on him. Prakṛteḥ kriyamāṇāni guṇaiḥ, by the modes of nature. But being puffed up under the guṇas, he is thinking that, "I am the Lord." Puffed up.

Yes. Go on.

Pradyumna: (leads chanting of verses)

yarhi vāva mahimni sve

parasmin kāla-māyayoḥ

rameta gata-sammohas

tyaktvodāste tadobhayam

ātma-tattva-viśuddhy-arthaṁ

yad āha bhagavān ṛtam

brahmaṇe darśayan rūpam

avyalīka-vratādṛtaḥ

(SB 2.9.3–4)

Prabhupāda: So this is our complicated position. So we are puzzled . . . (indistinct) . . . out of these twenty-four elements . . . (indistinct) . . . I am this earth, I am this water, I am this so many things. Therefore ātma-tattva-viśuddha, that actually what I am, that self-realization can be stopped by the Supreme Personality of Godhead. You cannot . . . by speculation, you cannot. If you go on, speculation, then simply you come to the conclusion that because these elements are turning you, you make it zero. Make it zero.

That is the . . . you cannot make any conclusion. The conclusion has to be taken from Bhagavān, and Brahmā, such a great personality, he was also puzzled. He is the so responsible, the first living creature, and his duty was that he has to create this universe. Such a great personality, still he was puzzled, what to speak of others who cannot create anything. If we create something like . . . (indistinct) . . . that is also missing. Higher capacity, like that. So how much we have to learn from the Supreme Personality of Godhead.

So the Supreme Personality of Godhead personally comes as Kṛṣṇa, and as a devotee as Lord Caitanya . . . (indistinct) . . . simply ātma-tattva-viśuddhy-arthaṁ. Viśuddhy-arthaṁ. Yad āha bhagavān ṛtam.

ātma-tattva-viśuddhi-arthaṁ

yad āha bhagavān ṛtam

Ṛtam means truth; aṛtam means false. So if we learn from Bhagavān, the Supreme Personality of Godhead, then it is all right; otherwise aṛtam. Because they have no perfect knowledge. So in this way Bhagavān became pleased by . . . Bhagavān has created. God has created, and if we do something, so therefore it requires proper lessons to utilize. Sa ādi-devo jagatāṁ paro guru.

Go on.

Pradyumna: (leads chanting of verse)

sa ādi-devo jagatāṁ paro guru

svadhiṣṇyam āsthāya sisṛkṣayaikṣata

tāṁ nādhyagacchad dṛśam atra sammatāṁ

prapañca-nirmāṇa-vidhir yayā bhavet

sa cintayan dvy-akṣaram ekadāmbhasy

upāśṛṇod dvir-gaditaṁ vaco vibhuḥ

sparśeṣu yat ṣoḍaśam ekaviṁśaṁ

niṣkiñcanānāṁ nṛpa yad dhanaṁ viduḥ

(SB 2.9.5–6)

Prabhupāda: Niṣkiñcana. Niṣkiñcana means . . . we are supposed to be niṣkiñcana. Those who are transcendentalist, eager to go back home, back to Godhead, they should be niṣkiñcana. Niṣkiñcana means no more attraction for anything material. That is the . . . ni means no; kiñcana means any, some, sufficient. That is called niṣkiñcana. So if you don't want anything, then you are now penniless, zero—no, you are not zero. Dhanam: you have got property. What is that property? Tapasya. Caitanya Mahāprabhu, when He was requested to please be benefited, by His very confidential devotees, that "The King wants to see You," to give His permission, He immediately said: "No, no. I cannot see King. I cannot do this."

In that connection He said one verse—perhaps you have read it—niṣkiñcanasya bhagavad bhajanonmukhasya (CC Madhya 11.8). Those who are niṣkiñcana . . . niṣkiñcana means that not attracted, but come to the platform of a devotee, brahma-bhūtaḥ. Just he gives up material attraction, niṣkiñcana. And after that there will be bhagavad bhajan, devotional service. Niṣkiñcanasya bhagavad bhajanonmukhasya. Unmukhasya means they were practically trying to raise, spiritually, on the platform of devotional service. That is niṣkiñcana. Pāraṁ paraṁ jigamiṣor bhava-sāgarasya. This ocean of nescience, and he is trying to go to the other side, . . . (indistinct) . . . jala. This side material world, that side spiritual, the Kāraṇa . . . Kāraṇa-jala, Causal Ocean. The Causal Ocean . . . (indistinct) . . . all these universes, they are floating in the Causal Ocean, coming out of the breathing of Mahā-Viṣṇu.

So we are in the Causal Ocean, big, big universe floating just like football, floating in the water. So we have to go the other side. So those who are anxious to go to the other side, Vaikuṇṭha side, pāraṁ paraṁ jigamiṣor bhava-sāgarasya, for them, viṣayiṇām sandarśa, to imitate the karmīs or to see the karmīs . . . karmīs are always after . . . (indistinct) . . . viṣayiṇām sandarśanaṁ atha yoṣitāṁ ca, as well as to see woman naked. Because in this world there are two things very attractive: money and women. All people are after.

So Caitanya Mahāprabhu says those who are actually anxious to go back to home, back to Godhead, to the other side of the Causal Ocean, for them any desire for material possessions or woman, hā hanta hāhanta viṣa-bhakṣaṇato ’py asādhu, it will be dangerous than eating poison. So if you are actually serious to go back to home, back to Godhead, then be very, very, very cautious from these two things: possessing . . . desire for possessions, woman and riches. Then we will be . . . (indistinct) . . . so our only possession is this tapasya, tapo divyaṁ. That will rectify, purify our existence.

(aside) There is a movement, existentional?

Devotees: Existentialism. Existentialism.

Prabhupāda: Yes. That Existentialism . . . I don't know what is their theory. This is existentional, because we want pleasure, eternal life, full knowledge and pleasure. That is our nature. That is our existence actually. Do they think like that?

Karandhara: Their theory is . . . (indistinct) . . . "I exist," that is the only fact. It doesn't matter where I came from or where I'm going, just as long as I am existing. That is the only . . .

Prabhupāda: Why do you exist? Why do you exist?

Karandhara: They don't ask that question. They say it is absurd.

Prabhupāda: Absurd. There is no . . . (indistinct) . . .?

Karandhara: No. The only fact is that . . .

Prabhupāda: Why you become hippie? You exist, and that's . . . (indistinct) . . . why you become hippie? When you become hippie—extraordinary. You must have some theory for this reason, why I have become hippie. So how can you say, "I do not know"? You know, but you cannot explain. Can you? But you know that you want something better, but that you do not know. So that knowledge you are given. You know this. You are seeking to . . . (indistinct) . . . just like a small child cries, he cannot . . . (indistinct) . . . but actually he wants mother. Nobody can pacify. The child cries, cries, cries, cries. But you just bring the child to the breast of the mother, immediately happy.

So this existence is, if we do not exercise, you do not know, but they are trying to unconfuse. We shall give them these three things: eternal life and eternal bliss and knowledge. That is it. So we are trying to give that. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ (BG 6.22). If one gets Kṛṣṇa, then he will be satisfied and he will feel, "I have got everything." Become again satisfied . . . (indistinct) . . . with Kṛṣṇa, with His name, just like Haridāsa Ṭhākura. Anyway, there are so many histories. They become . . . (indistinct)

They are called bhajanānandī, and still above them are goṣṭhy-ānandī. Bhajanānandīs, they are satisfied with . . . (indistinct) . . . just like Prahlāda Mahārāja. Prahlāda Mahārāja said that "Great sages, great saintly person, they are fond of living in an secluded place for their own benefit, salvation, but so far I am concerned, I am not interested for my personal salvation. I want to see that all these rascals, they are devotees." Śoce tato vimukha-cetasa: "I am simply thinking of these rascals who are not inclined to Kṛṣṇa consciousness, but they have got . . . they have made a huge organization for temporary benefit." Māyā-sukhāya bharam udvahato vimūḍhān.

This modern civilization, when you go to the cities, huge organizations, big, big factories, motorcars, you have no place to run, many Dai Nippon companies. Huge, param, gorgeous arrangement. What is that? Māyā-sukhāya, for temporary benefit. How long you can enjoy? So long this body. Either you have to give up this body or these things will be lost. In one second it can be lost. Due to earthquake or whatever, everything can collapse. Then again garbage.

That's all. Again clean garbage, again war. Just like Germany: after war the whole country became a garbage. Now they are clean again, and it is useless, this garbage. It is a . . . and they are feeling this is happiness, these engagement: one create and again destroy. I create and you destroy, or you create, I destroy. You create your nice German country, and I drop atom bomb. You create a Hiroshima, and the Germans, Americans drop bomb.

So this is going on. Māyā-sukhāya. One is thinking, "If I can drop in New York City, such a nice city, or Tokyo city, such a nice city, if I can drop bomb and destroy it, then I'll be happy." And the other party is thinking that "Now everything is destroyed. If I again can create, then I'll be happy." Both of them are māyā-sukhāya. That happiness, one is thinking that "I shall drop an atom bomb and finish everything," but soon as everything . . .

Suppose even if you finish in some minutes, so he is happy for that five, ten minutes, "Oh, how Hiroshima is burning." And again the other party, they burned into ashes city; when it will be again raised and again fire, this is called māyā. Both of them, they are not permanent. Māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43). Prahlāda Mahārāja says here that "Both of them are fools, rascals, so I am thinking for them, just to give them a little idea of Kṛṣṇa consciousness, so that they will become happy."

So that is our mission. We can go outside in Himalayas, in the secluded place, and chant Hare Kṛṣṇa. That is not possible. If we go to some secluded place and make a show of chanting Hare Kṛṣṇa, then again it will be . . . (indistinct) . . . yes. This Hare Kṛṣṇa we can do. Therefore we have to find out this place for Kṛṣṇa, always preaching. We cannot imitate Ṭhākura Haridāsa, "Oh, Ṭhākura Haridāsa was chanting three lakhs." Because sometimes we introduce . . . (indistinct) . . . so we cannot imitate Haridāsa Ṭhākura. They are mukta-puruṣa. We should not imitate them, the . . . (indistinct) . . . we have to preach incessantly, worship of . . . then sometimes if we come to that stage, undisturbed mind, we can chant. But at the present moment we cannot.

So niṣkiñcanānāṁ nṛpa yad dhanaṁ viduḥ. These are our activities: to go back to home, back to Godhead. So niṣkiñcana. And there, dhanam, riches . . . (indistinct) . . . these two words, ta-pa. Sparśeṣu yat ṣoḍaśam ekaviṁśaṁ. Soḍaśam ekaviṁśaṁ. That ta and pa, sparśa-varṇas. Sparśa-varṇas. Beginning from ta, ta is the sixteenth letter, and pa is the twenty-first.

Then? Next?

Pradyumna: (leads chanting of verse)

niśamya tad-vaktṛ-did madhusudana Dasaṛkṣayā diśo

vilokya tatrānyad apaśyamānaḥ

svadhiṣṇyam āsthāya vimṛśya tad-dhitaṁ

tapasy upādiṣṭa ivādadhe manaḥ

(SB 2.9.7)

Prabhupāda: This . . . (indistinct) . . . divided. Go on.

Pradyumna:

niśamya tad-vaktṛ-didṛkṣayā diśo

vilokya tatrānyad apaśyamānaḥ

Prabhupāda: Vilokya, vilokya.

Pradyumna: Vilokya.

Prabhupāda: Ya.

Pradyumna: Vilokya, vilokya.

vilokya tatrānyad apaśyamānaḥ

svadhiṣṇyam āsthāya vimṛśya tad-dhitaṁ

tapasy upādiṣṭa ivādadhe manaḥ

Prabhupāda: Niśamya tad-vaktṛ.

Pradyumna:

niśamya tad-vaktṛ-didṛkṣayā diśo

vilokya tatrānyad apaśyamānaḥ

svadhiṣṇyam āsthāya vimṛśya tad-dhitaṁ

tapasy upādiṣṭa ivādadhe manaḥ

(break) (end)