761129 - Lecture SB 05.06.07 - Vrndavana

Lectures by Date, 1976

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

 Listen to a 'Nectar Drop' created from this lecture

761129SB-VRNDAVAN - November 29, 1976 - 29.42 Minutes

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) (leads chanting, etc.)

tasya ha vā evaṁ mukta-liṅgasya bhagavata ṛṣabhasya yogamāyā-vāsanayā deha imāṁ jagatīm abhimānābhāsena saṅkramamāṇaḥ koṅka-veṅka-kuṭakān dakṣiṇa-karṇāṭakān deśān yadṛcchayopagataḥ kuṭakācalopavana āsya kṛtāśma-kavala unmāda iva mukta-mūrdhajo 'saṁvīta eva vicacāra.

(SB 5.6.7)

Translation: (05:16) "Actually Lord Ṛṣabhadeva had no material body, but due to yogamāyā, He considered His body material, and therefore, because He played like an ordinary human being, He gave up the mentality of identifying with it. Following this principle, He began to wander all over the world. While traveling, He came to the province of Karṇāṭa in South India and passed through Koṇka, Veṅka and Kuṭaka. He had no plan to travel this way, but He arrived near Kuṭakācala and entered a forest there. He placed stones within His mouth and began to wander through the forest, naked and with His hair disheveled like a madman." (break)

Prabhupāda:

tasya ha vā evaṁ mukta-liṅgasya bhagavata ṛṣabhasya

(SB 5.6.7)

Bhagavān, in His any form, He is mukta-liṅga. As we have got liṅga deha, liṅga, this material body, and we have got our spiritual body also . . . the spiritual body is covered by the material coating. This is not our actual body. But in the case of Supreme Personality of Godhead, there is no such difference, deha, dehī. As we have got difference . . . dehino 'smin yathā deha (BG 2.13). Deha and dehī. Dehī means the owner of the body. Just like I say, "It is my body." I don't say, "It is I body." Everyone has got this experience. Even a child, ask him, pointing out to the finger. He will say, "It is my finger." Nobody says, "I finger," because there is difference between the body and the spirit soul. This is to be understood.

Spiritual education means, beginning is, to understand that "I am not this body." Ahaṁ brahmāsmi: "I am beyond this body." But in the case of Kṛṣṇa or His different expansion, plenary expansion, there is no such difference, deha dehī. Prakṛta kariya mane viṣṇu-kalevara (CC Adi 7.115). Apārādha nāhi āra iṅhāra upara. Caitanya Mahāprabhu has said, "Any rascal"—of course, "rascal" He did not say; I say—that "Anyone who considers the body of Kṛṣṇa is prakṛta"—prakṛta means material—"that is the greatest offense." The Māyāvādīs, they say so. Therefore Caitanya Mahāprabhu says, māyāvādī haya kṛṣṇe aparādhī. They think that when . . . "God is impersonal, but when He becomes a person, He accepts the material body." That is wrong. Here it is said that mukta-liṅgasya bhagavata ṛṣabhasya. It is no difference. Even a big scholar, while writing comments on Bhagavad-gītā, when Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), he warns the reader, "It is not to the person. The soul or the spirit within the person." Means he is thinking Kṛṣṇa as ordinary person. And he's a big scholar. This is going on.

Kṛṣṇa condemns: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritaḥ (BG 9.11). Anyone who thinks that Kṛṣṇa has a different soul . . . no. Kṛṣṇa and Kṛṣṇa's so-called soul, the same thing. There is no difference. That is the . . . otherwise how Kṛṣṇa can lift, as a seven-years-old boy, Govardhana Hill? Is it possible by this material body? No. That is not possible. This is common sense. But they cannot understand Kṛṣṇa, mūḍhā. Avajānanti māṁ mūḍhā. They call, "It is mythology. Mythology. Everything mythology." First of all they cannot find out what is God, and when God comes, shows His opulences, these rascals say, "It is mythology." What God will do? He comes before you. He displays His mighty opulences. He expanded Himself into sixteen thousand form. "Mythology." So what can I do? What Kṛṣṇa can do? Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (BS 5.33). Śāstra says He has got ananta-rūpam, but still one. There is no difference. They cannot understand the Absolute Truth, and they like to comment upon it foolishly.

Therefore Sanātana Gosvāmī says that don't hear anything from the Māyāvādī, avaiṣṇava. Māyāvādī means avaiṣṇava. Sanātana Gosvāmī says that śravaṇaṁ na kartavyaṁ pūtaṁ hari-kathāmṛtam (Hari-bhakti-vilāsa). Śravaṇaṁ na kartavyam: "Those who are not Vaiṣṇavas, from them do not hear the transcendental topics." Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-katham, śravaṇaṁ na kartavyam. He has warned, "Don't hear. Who is not a Vaiṣṇava, don't hear from him at least Gītā, Bhāgavatam. Or any śāstra, don't hear," because they do not know what is actually the position. Kṛṣṇa also says, nāhaṁ prakāśaḥ sarvasya yogamāyā-samā . . . (BG 7.25). Here it is said, yogamāyā-vāsanayā. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These blunt senses, they cannot appreciate what is Kṛṣṇa. Yogamāyā-samāvṛtaḥ. He's covered. To the nondevotees, He is covered. To the devotees—sevonmukhe hi jihvādau svayam eva (CC Madhya 17.136)—He reveals: "Yes, I am here like this."

So do not think . . . Caitanya Mahāprabhu has warned, prakṛta kariya mane viṣṇu kalevara, aparādha nāhi āra iṅhāra upara (CC Adi 7.115)). So long we are aparādhī, offender, there is no possibility of understanding Kṛṣṇa. And Caitanya Mahāprabhu therefore has warned that "Don't hear about Kṛṣṇa or any transcendental subject matter from a Māyāvādī." Māyāvādī-bhāṣya śunile haya sarva-nāśa (CC Madhya 6.169). If you hear from a Māyāvādī, then your advancement in devotional service is finished. Haya sarva-nāśa. You should be very, very careful.

avaiṣṇava-mukhodgīrṇaṁ

pūtaṁ hari-kathāmṛtam

śravaṇaṁ na kartavyaṁ

sarpocchiṣṭa-payo yathā

(Hari-bhakti-vilāsa)

If one is not Vaiṣṇava, don't be liberal, that "Oh, what is the wrong? He is talking Bhāgavatam." But he does not know who can speak Bhāgavatam. Here in Vṛndāvana there is a big Māyāvādī sannyāsī, he speaks on Bhāgavatam and speaks all nonsense, but there is a big crowd go to hear him. Yes.

So Māyāvādīs are attractive. They are very educated. They can put things in jugglery of words. That capacity they have got. So people become amazed, almost everyone. So therefore they are not very much pleased with this movement, that "Kṛṣṇa is God." We are preaching, and all full of Māyāvādīs, they are thinking, "What this nonsense is doing? Kṛṣṇa . . ." They think Kṛṣṇa is māyā. Viṣṇu-kalevara māyā. Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). Avajānanti māṁ mūḍhā manuṣīṁ tanum āśritaḥ (BG 9.11). Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Repeatedly He is saying what He is, and He is personally present, and all the ācāryas confirming. Even Śaṅkarācārya, he also says, sa bhagavān svayaṁ kṛṣṇa. Nārāyaṇaḥ paraḥ avyaktāt. Don't bring Nārāyaṇa in this material world. So . . . bhaja govindaṁ bhaja govindaṁ bhaja govindaṁ mūḍha mate: "You rascal, you have studied so much grammar. Now give up all this. Bhaja govindam, govinda bhaja." Nahi nahi rakṣati dukṛn-karaṇe: "Your grammatical knowledge, du-pratyaya, kṛn-pratyaya, liṅ-pratyaya, din-pratyaya, oh, this will not do." Bhaja govindaṁ mūḍha-mate, prāpte sannihite karaṇa, hita kāla-marane: "This is . . . jugglery of words will not save you. This is my final instruction." Māyāvādam asac-chastraṁ pracchanaṁ bauddham ucyate, kalau brahmana-mūrtinā (Padma Purāṇa). He has some business to do that, but actually, we should not hear about . . . especially Śrīmad-Bhāgavatam. Therefore Śrīpāda Śaṅkarācārya avoided to write any comments on Śrīmad-Bhāgavatam. He has written comments on Bhagavad-gītā, but he has completely avoided to write any comment on Bhāgavata because he knew that "I am doing the wrong thing. How can I touch Śrīmad-Bhāgavatam?" Śrīmad-bhāgavatam amalaṁ purāṇaṁ yad vaiṣṇavānāṁ priyam (SB 12.13.18). He has purposefully avoided. And the ācārya, other ācāryas like Śrī Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī and up to Caitanya Mahāprabhu, everyone has accepted, śrīmad-bhāgavatam amalaṁ purāṇam.

Amalam means there is no material contamination; pure description. Therefore Vyāsadeva, from the very beginning he says that dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇām (SB 1.1.2): "This book is not meant for the person who is envious." Envious . . . you begin enviousness from Kṛṣṇa. Kṛṣṇa says, sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). The envious person will say, "Oh, this is too much. Why shall I surrender to Kṛṣṇa? I am also Kṛṣṇa. I am also God. This is too much." This is rascaldom. The actual fact is that we are eternal servant of Kṛṣṇa, we have forgotten it, and therefore we have become servant of māyā. We are suffering, and Kṛṣṇa, out of His kindness, He comes to prove that the living entities are eternal servant and He is the eternal master. Still, because they are contaminated, contaminated by the yogamāyā . . . contaminated by māyā, mahāmāyā . . . mahāmāyā. Yā devī sarva-bhūteṣu nidrā-rūpeṇa saṁśritā. Mahāmāyā. This material energy is described in the Chandi, yā devī sarva-bhūteṣu nidrā-rūpeṇa saṁśritā. (S)he's keeping everyone in sleeping, more dozes. Utthiṣṭhata jāgrata prāpta varān nibodhata (Kaṭha Upaniṣad 1.3.14). And therefore Veda says that "Don't sleep. Get up, rascal. Get up. This is the opportunity." But no. Yogamāyā-samāvṛtaḥ. Yogamāyā is keeping him in sleeping condition. Nidrālasya. So we should be very careful. Caitanya Mahāprabhu also: jīv jago jīv jago gauracandra bole. The Gauracandra's mission is to awaken the conditioned soul. Jīv jago jīv jago gauracandra . . . kota nidrā yāo māyā-piśācīra kole. How long we shall sleep? We are thinking that "I am sleeping at the lap of my beloved mother." Don't do this. Get up. The Vedic vācana: utthiṣṭhata jagrāta prāpta varān nibodhata. We should be very careful that we have got this body, human form of body, and we should not sleep. Sleeping means ignorance. Māyā andha-kara. Just like at night we sleep because it is darkness, but during daytime we do not sleep, generally. That is the way.

So we must come to the light, and may not sleep and lose the chance of human form of body. Here the instruction is that Kṛṣṇa, or Ṛṣabhadeva . . . Ṛṣabhadeva is bhagavata ṛṣabha-devasya, rṣabhasya. Imāṁ jagatīm abhimāna, abhimāna ābhāsena. Abhimāna ābhāsena. He looks like ordinary human being, but you should be careful. No, He is not ordinary human being. Then . . . therefore we must know. These are the knowledge given by . . . and if we understand it perfectly . . . understanding means when we are uncontaminated, we can understand. So long we are contaminated—daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14)—then you cannot. But you can get out of the clutches of this māyā. Then you can understand. How? Mām eva ye prapadyante māyām etāṁ taranti te. "Just surrender to Me." Surrender means to surrender . . . mayy āsakta manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ (BG 7.1). This is surrender. Mad-āśrayaḥ. Take shelter of Kṛṣṇa. Kṛṣṇa, we cannot take shelter directly, mad-āśrayaḥ. But you can take shelter of a person who has taken shelter of Kṛṣṇa. If one is surcharged with electricity, if you touch him, then you will be also electrified. Evaṁ paramparā prāptam imaṁ rājarṣayo (BG 4.2). Kṛṣṇa, five thousand years ago He spoke Bhagavad-gītā. How we can hear Him? Yes, you can hear Him by paramparā system. Kṛṣṇa says repeatedly that "I am this, I am this," and Arjuna understands Him, "Yes, You are this." Sarvam etād ṛtaṁ manye yad vadasi keśava (BG 10.14). Then he understands. He is directly understanding. And you take the version of Arjuna. Arjuna says, paraṁ brahma paraṁ dhāma (BG 10.12). Why you, rascal, interpret in a different way, rascal? What right you have got? "My Kṛṣṇa is like that. My Kṛṣṇa is . . ." What right you have got? Kṛṣṇa says like this; one who listen to Kṛṣṇa about Kṛṣṇa, he says like that. You rascal, why do you interpret in a different way? This is going on.

So be careful of these rascals. Māyāvādī-bhāṣya śunile haya sarva nāśa (CC Madhya 6.169). Then you'll never be able to understand Kṛṣṇa. Yogamāyā-samāvṛtaḥ (BG 7.25). We should take the instruction of the śāstra that Kṛṣṇa and Kṛṣṇa's soul, there are . . . ekam evādvitiyaḥ. He is one, without any second. Bhayaṁ dvitīyābhiniveśi . . . niṣevataḥ syāt īśad apetasya (SB 11.2.37). Īśad apetasya. So the more we forget Kṛṣṇa, then we are in the material stage. Material stage means bhayam, always fearful. "Why shall I accept Kṛṣṇa as human being, as a person? Oh, it is . . . it is not. How He can be a person? How a person can produce such a vast sky?" He says, bhūmir āpo analo vāyuḥ khaṁ mano buddhir eva (BG 7.4): "Yes, I have produced the sky." But these rascals will not believe how a person can do it. They'll comment in their own way. So avoid this; here Ṛṣabhadeva says about the Personality of Godhead. Accept them; believe them; take it. You understand or not understand, take it for granted. Then you will be able to make advance in Kṛṣṇa consciousness.

Thank you very much.

Devotees: Jaya Prabhupāda. (end)