761002 - Lecture SB 01.07.41-42 - Vrndavana

Lectures by Date, 1976

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

 Listen to a 'Nectar Drop' created from this lecture

761002SB-VRNDAVAN - October 02, 1976 - 31.31 Minutes

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) (chants verse)

athopetya sva-śibiraṁ

govinda-priya-sārathiḥ

nyavedayat taṁ priyāyai

śocantyā ātma-jān hatān

(SB 1.7.41)

Translation: (03:35) "After reaching his own camp, Arjuna, along with his dear friend and charioteer, Śrī Kṛṣṇa, entrusted the murderer unto his dear wife, who was lamenting for her murdered sons."

(chants synonyms for SB 1.7.42) (break)

tathāhṛtaṁ paśuvat pāśa-baddham

avāṅ-mukhaṁ karma-jugupsitena

nirīkṣya kṛṣṇāpakṛtaṁ guroḥ sutaṁ

vāma-svabhāvā kṛpayā nanāma ca

(SB 1.7.42)

Translation: (04:54) "Śrī Sūta Gosvāmī said: Draupadī then saw Aśvatthāmā, who was bound with ropes like an animal and silent for having enacted the most inglorious murder. Due to her female nature, and due to her being naturally good and well-behaved, she showed him due respects as a brāhmaṇa."

(break)

Prabhupāda: You read the purport also.

Pradyumna: Both verses?

Prabhupāda: Yes.

Pradyumna: Purport: "The transcendental relation of Arjuna with Kṛṣṇa is of the dearmost friendship. In the Bhagavad-gītā the Lord Himself has claimed Arjuna as His dearmost friend. Every living being is thus related with the Supreme Lord by some sort of affectionate relation, either as servant or as friend or as parent or as an object of conjugal love. Everyone thus can enjoy the company of the Lord in the spiritual realm if one at all desires and sincerely tries for it by the process of bhakti-yoga.

"Aśvatthāmā was condemned by the Lord Himself, and he was treated by Arjuna just like a culprit, not like the son of a brāhmaṇa or teacher. But when he was brought before Śrīmatī Draupadī, she, although begrieved for the murder of her sons, and although the murderer was present before her, could not withdraw the due respect generally offered to a brāhmaṇa or to the son of a brāhmaṇa. This is due to her mild nature as a woman. The woman as a class is no better than a boy, and therefore they have no discriminatory power like a man. Aśvatthāmā proved himself to be an unworthy son of Droṇācārya or of a brāhmaṇa, and for this reason he was condemned by the greatest authority, Lord Śrī Kṛṣṇa, and yet a mild woman could not withdraw her natural courtesy for a brāhmaṇa.

"Even to date, in a Hindu family a woman shows proper respect to the brāhmaṇa caste, however fallen and heinous a brahma-bandhu may be. But the men have begun to protest against brahma-bandhus who are born in families of good brāhmaṇas but by action are less than śūdras.

"The specific word used in this śloka is vāma-svabhāvā, 'mild and gentle by nature.' A good man or woman accepts anything very easily, but a man of average intelligence does not do so. But anyway, we should not give up our reason and discriminatory power just to be gentle. One must have good discriminatory power to judge a thing on its merit. We should not follow the mild nature of a woman and thereby accept that which is not genuine. Aśvatthāmā may be respected by a good-natured woman, but that does not mean that he is as good as a genuine brāhmaṇa."

(break)

Prabhupāda:

athopetya sva-śibiraṁ

govinda-priya-sārathiḥ

nyavedayat taṁ priyāyai

śocantyā ātma-jān hatān

(SB 1.7.41)

tathāhṛtaṁ paśuvat pāśa-baddham

avāṅ-mukhaṁ karma-jugupsitena

nirīkṣya kṛṣṇāpakṛtaṁ guroḥ sutaṁ

vāma-svabhāvā kṛpayā nanā (break)

(SB 1.7.42)

So this is already explained in the purport that woman's nature is very mild and man's nature very strong. That is the difference. Therefore according to Vedic civilization, the woman must be protected because they are very simple. They can be led to goodness also very easily, and they can be polluted also very easily. By nature, they are very simple. Therefore śāstra says that . . . just like child. If you mold the character of a child from the very beginning, then he can become a great man. Similarly, if you train woman from the very beginning how to become chaste and faithful to the husband, they can become a very good mother, very good asset in the family.

So there is sufficient information in the Vedic literature how a man should be trained up, a boy should be trained up, a girl should be trained up, so that in future they may become happy. The ultimate aim of life is how to become connected with Kṛṣṇa. That is the ultimate. Athāto brahma jijñāsā. If I say to anybody that "Your ultimate goal of life is to understand Kṛṣṇa, or Viṣṇu," naturally there will be inquiries: "Who is Kṛṣṇa?" "What is Kṛṣṇa?" "What does He do?" So many questions. That question is recommended in the Vedānta-sūtra: athāto brahma jijñāsā. That is life. So the boys and girls should be trained up how to inquire about the ultimate goal of life, Kṛṣṇa, or Viṣṇu. That they do not know in the modern civilization. That they do not know. Not merely in the modern civilization; in the past also, those who were entrapped by the modes of material nature, ahaṅkāra-vimūḍhātmā (BG 3.27). The material conception of life, false ego, ahaṅkāra. This is called . . . ahaṅkāra there is, but when we are in a false ahaṅkāra, that is our cause of all trouble, miseries. Ahaṅkāra, ahaṅkāra . . . if we become entrapped in false ahaṅkāra, then we are vimūḍhātmā, entrapped by nature. That is the difficulty.

So what is that false ahaṅkāra? The false ahaṅkāra is that "I am this body." This is false ahaṅkāra: "I am this body." "I am Indian," "I am American," "I am brāhmaṇa," "I am kṣatriya," "I am sannyāsī," "I am brahmacārī," and so on, so on, so on, so on. All designation of this body. This is false ahaṅkāra. Therefore Caitanya Mahāprabhu has taught us how to become free from the false ahaṅkāra. He said that nāhaṁ vipro na yatir vā (CC Madhya 13.80, Padyāvalī 63): "I am not a brāhmaṇa. I am not a sannyāsī. I am not a gṛhastha. I am not a vānaprastha. I am not this. I am not that." All material designations He refused, Caitanya Mahāprabhu. "I am not this, I am not this, I am not this." Even if I am very much proud of becoming a brāhmaṇa or I become very much proud of becoming a sannyāsī . . . that is the highest stage of human status, to become brāhmaṇa or sannyāsī. Sannyāsī is supposed to be the guru of everyone. There are four varṇas and four āśramas. Brāhmana . . . (break) . . . and kṣatriya. And in the spiritual order, the sannyāsī is guru of all, even of the brāhmaṇa. But Caitanya Mahāprabhu said that "I am neither brāhmaṇa nor sannyāsī." He refused. Nāhaṁ vipro na ca nara-patir na yatir vā (CC Madhya 13.80). Yati means sannyāsī. So He refused.

So this is false. Even if you become very much proud that you are a very learned brāhmaṇa or very advanced sannyāsī, that is not your freedom. You are not yet liberated. You are still in conditional life. Then? When you become liberated? That is stated by Caitanya Mahāprabhu: gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80). This is liberation. Gopī-bhartuḥ, the maintainer of the gopīs, Gopījana-vallabha. Kṛṣṇa's business is how to please the gopīs, the inhabitants of Vṛndāvana. Yaśodā-nandana vraja-jana-rañjana. As the vṛndāvana-vāsī, they have no other business than to love Kṛṣṇa, similarly, Kṛṣṇa has no other business than to please the gopīs and the inhabitants of Vṛndāvana. Gopījana-vallabha. So, how? Why Kṛṣṇa is so much attached to vṛndāvana-vāsīs? As soon as there was some difficulty—we read it from Bhāgavatam—as soon as there is some fire . . . the vṛndāvana-vāsīs, they do not know anyone but Kṛṣṇa, and Kṛṣṇa devours the fire. As soon as there is torrents of rain, Vṛndāvana was going to be overflooded, Kṛṣṇa immediately came to their rescue and lifted the Govardhana Hill: "Come under Me." That is Gopī-jana-vallabha. They do not know anything. They do not know even that Kṛṣṇa is the Supreme Personality of Godhead. But they do not like to love anybody than Kṛṣṇa. This is their only qualification. They did not love Kṛṣṇa understanding that Kṛṣṇa is the Supreme Personality of Godhead, paraṁ brahma paraṁ dhāma (BG 10.12). They did not know this. But they did not like to love even Viṣṇu than Kṛṣṇa. That is their qualification. Gopī-jana-vallabha.

So when we come to that stage, as Caitanya Mahāprabhu's teaching, the gopī-bhartuḥ pada-kamalayoḥ . . . He's also bringing the reference of the gopī because Kṛṣṇa is completely under gopīs. He's so much indebted to the gopīs that He said that "I cannot repay your debts. It is not possible." Kṛṣṇa, the all-powerful, all opulences, but He had no means to repay the debts of the gopīs. This is the position of the gopīs. Caitanya Mahāprabhu recommends, ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā (Caitanya-manjusa). There is no other better shape of worshiping Kṛṣṇa than it was planned by the gopīs. Ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā. This is the highest. In the same way, He says, gopī-bhartuḥ pada-kamalayor dāsa, Gopī-jana-vallabha. Gopī-jana-vallabha is Kṛṣṇa; pada-kamalayoḥ, one who has taken shelter. Don't try to become gopīs. No. Rather, try to become the dust of the lotus feet of the gopīs. Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80). Just like Uddhava. Uddhava wanted to become one grass in Vṛndāvana because the gopīs will trample over it. This is the highest perfection. So, liberation. Liberation means gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ. The more you become servant of the servant, servant of Vaiṣṇava, then your perfection is there (CC Madhya 13.80). That is qualification.

Our the Vedic injunction is just try to understand yourself, ahaṁ brahmāsmi. That is a fact. But if I simply try to become ahaṁ brahmāsmi without knowing the full philosophy, then I shall be fallen again, that "I am equal to God." Ahaṁ brahmāsmi means "I am the Supreme God," as the Māyāvādīs, they think that liberation means "I become one with God." No. That is not your position. You cannot become . . . that is another māyā. That is the last dictation of māyā: "Why you shall become the servant of gopī-bhartuḥ? You become God." That is māyā. That is the last snare of māyā. Therefore they fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Anādṛta. With great austerity, penances and vairāgya, they can go up to the paraṁ padam. Paraṁ padam means Brahman. Nirviśeṣa-brahman. Not in the material existence, but in the spiritual existence. Āruhya. They can rise up to that. Ahaṁ brahmāsmi: to understand that "I am not this matter, I am Brahman." But unless one takes shelter of the gopī-bhartuḥ pada-kamalayor dāsa, he'll fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Why? Anādṛta-yuṣmad-aṅghrayaḥ. Because one does not know, as Caitanya Mahāprabhu teaches, that gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80), he falls down. He has no shelter. Anādṛta-yuṣmad-aṅghrayaḥ.

So we must always remember that if we want to be recognized by Kṛṣṇa, if we want to become inhabitants of Vṛndāvana, then we must take this lesson given by Caitanya Mahāprabhu, gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ. So to endeavor to become gopīs, that is also Māyāvādī, that "I shall become gopīs." No. You have to become the servant of the servant of the servant of gopīs. That is . . . otherwise, the same ahaṅkāra. Ahaṅkāra-vimūḍhātmā kartāham iti manyate (BG 3.27). Then again we'll be misled. This is material disease. Everyone is full of some ahaṅkāra: "I am this," "I am this," "I am brāhmaṇa," "I am a sannyāsī," "I am lord," "I am this." So many things. So long this mentality will continue, then that is māyā. Ahaṅkāra-vimūḍhātmā kartāham iti manyate. Actually, he is not that position. Therefore Caitanya Mahāprabhu teaches from the very beginning, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (CC Madhya 20.108-109). Unless you come to that point, that "I am eternal servant of Kṛṣṇa . . ." That is real knowledge. This knowledge is achieved bahūnāṁ janmanām ante (BG 7.19). Ante. Ante means at the end of many, many births' endeavor. Jñānavān. Not foolish rascals, but jñānavān. Then bahūnāṁ janmanām ante jñānavān māṁ prapadyate. This gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80), after many, many births.

So Caitanya Mahāprabhu teaches from this point, that you are dāsa. Give up this idea that you are independent master, or one with God, or so many rascal ideas. That is not good. Just begin with this point, as Caitanya Mahāprabhu teaches, that jīvera svarūpa haya nitya-kṛṣṇa-dāsa (CC Madhya 20.108-109). Caitanya Mahāprabhu teaches from the point when Bhagavad-gītā ends. Bhagavad-gītā says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is the relationship. We are trying to become master here, everyone. Kṛṣṇa says, "You give up this idea. You are planning so many things, to become master of the world - 'I am the monarch of all I survey.' Give up this idea. Then you'll be in proper position." Sarva-dharmān parityajya mām ekam. That means "I am master. If you want to be peaceful, then accept this proposition that I am master, you are servant."

Therefore Yāmunācārya said, kadāham aikāntika-nitya-kiṅkaraḥ praharṣayiṣyāmi sanātha-jīvitam (Stotra-ratna 43): "I have troubled myself in so many lives, therefore . . ." Bhavantam evānucaran nirantaraḥ praśānta-niḥśeṣa-mano-rathāntaraḥ. He's praying, "My Lord, when I shall be constantly Your servant?" Bhavantam evānucaran nirantaraḥ. Nirantara means always. Praśānta-niḥśeṣa-mano-rathāntaraḥ. We are being conducted by the mental speculation. So, completely śānta, no more mental speculation. Bhavantam evānucaran nirantaraḥ praśānta-niḥśeṣa-mano-rathāntaraḥ kadāham aikāntika-nitya-kiṅkaraḥ. "When I shall become the most attentive servant?" Aikāntika, no other business. Kadāham aikāntika-nitya . . . praharṣayiṣyāmi: "I shall become engladdened," praharṣayiṣyāmi. Sanātha-jīvitam. Sanātha. Those who are not Kṛṣṇa conscious, they are anātha. Anātha, just you know anātha. Anātha means no father, mother, no protection. That is called anātha. And he's aspiring to become sanātha. Sanātha means, "Yes, I have got my protector. Kṛṣṇa will protect me." Prakṣiṣyati iti viśvāsa-pālanam. "Yes, I am surrendered to Kṛṣṇa, and He'll give me protection." This is surrender. Śaraṇāgati means . . . this is one of the item of śaraṇāgati, that "I have surrendered to Kṛṣṇa fully." So Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66). "Then I am fully protected. He'll give me protection." To believe in this word of Kṛṣṇa, that is fully surrendered.

So it is not theoretical. Practical. Just like in our Kṛṣṇa consciousness movement, even in America they inquire, these, our devotees, "How is that you do not work? You simply dance and you get big, big buildings, and you have got so many cars, and you eat nicely." They are surprised. Why surprising? Sanātha-jīvitam: we are under Kṛṣṇa's protection. Why shall I live poverty, poorly? No. Kṛṣṇa's servant must have the whole opulence. Because sanātha-jīvitam. This is Kṛṣṇa consciousness. So don't forget this philosophy. If you surrender fully to Kṛṣṇa . . . and Kṛṣṇa is always anxious, Gopī-jana-vallabha, Vraja-jana-rañjana. So to love Kṛṣṇa, to be fully under Kṛṣṇa's control, that is gopī-jana-vallabha, that is gopī-jana. And He's always anxious. Sanātha-jīvitam. In all respect, you simply remain under the control of Kṛṣṇa, fully under the shelter of the lotus feet of Kṛṣṇa, then all happiness will be available without any endeavor. That is svarūpeṇa vyavasthitiḥ (SB 2.10.6). That is called mukti. Mukti means to live in this condition, that "I am Kṛṣṇa's eternal servant. He will give me all protection. My only business is to carry out His order." This is called mukti.

Thank you very much.

Devotees: Jaya Prabhupāda. (end)