721024 - Lecture SB 01.02.13 - Vrndavana
Pradyumna: . . . ate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (leads chanting of verse) (Prabhupāda and devotees repeat)
- ataḥ pumbhir dvija-śreṣṭhā
- svanuṣṭhitasya dharmasya
- saṁsiddhir hari-toṣaṇam
- (SB 1.2.13)
(break) leads chanting of synonyms]
ataḥ—so; pumbhiḥ—by the human being; dvija-śreṣṭhāḥ—O best among the twice-born; varṇa-āśrama—the institution of four castes and orders of life; vibhāgaśaḥ—by the division of; svanuṣṭhitasya—of one's own prescribed duties; dharmasya—occupational; saṁsiddhiḥ—the highest perfection; hari—the Personality of Godhead; toṣaṇam—pleasing.
Translation: "O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging his prescribed duties, or dharma, according to caste divisions and orders of life, is to please the Lord Hari."
Prabhupāda: Hmm. Ataḥ pumbhir-dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. Varṇa and āśrama. This varṇāśrama is very important thing in the human society. Unless one accepts these principles of varṇa and āśrama, they're animal society. That is not human society.
Four varṇas—the brāhmin, kṣatriya, vaiśya and śūdra, four divisions of the society; and āśrama, spiritual order—brahmacārī, gṛhastha, vānaprastha and sannyāsa. This is Vedic culture, varṇāśrama. Any society which is devoid of this Vedic culture, varna and asrama, that is not accepted as human society. In the Viṣṇu Purāṇa also it is said:
- puruṣeṇa paraḥ pumān
- viṣṇur ārādhyate . . .
- nānyat tat-toṣa-kāraṇam
- (CC Madhya 8.58)
The whole aim of life is to achieve the favor of Viṣṇu. Oṁ tad viṣṇoḥ paramaṁ padam. That is the Ṛg-Veda mantra. To reach Viṣṇu. But they do not know the goal of life. Na te viduḥ svārtha-gatiṁ hi viṣṇu (SB 7.5.31). They do not know. Anyone, or any society who does not know the aim of life, they are in the darkness.
Actually, at the present moment especially, the whole human society has missed the point. They are trying to be happy by material adjustment. By social adjustment, by political adjustment, by economic development or by religious adjustment, they are trying to make the whole human society happy. But Bhāgavata says, durāśayā ye bahir-artha-māninaḥ: this is something which is beyond the fulfillment of hopes. This hope will never be fulfilled. Durāśayā. Bahir-artha-māninaḥ. Because they have accepted the external energy of the Supreme Personality of Godhead, bahir-artha.
Just like this body. Your body, my body, this is bahir-artha, external. Just like my this wrapper, this is external. Real person is not this wrapper or this body. The real person is the soul. But they have no information of the soul, neither information of Viṣṇu, the origin of soul. They are interested with the external body. That is called bahir-artha. Bahi means external, artha means interest. Just like you have seen our . . . in our Bhāgavata, the picture that one lady is taking care of the cage, and the bird within is dying. So bahir-artha-mānī means this, that we are taking care of the body, external body, but not taking care of the soul within. This is the civilization of cows and asses. Sa eva go-kharaḥ (SB 10.84.13). Go means cows, and khara means asses.
Therefore here it is said, ataḥ pumbhir dvija-śreṣṭhāḥ (SB 1.2.13). Dvija-śreṣṭhāḥ. In that meeting of Naimiṣāraṇya, there were all best brāhmins. Dvija means twice-born. Twice-born. The brahmins, the kṣatriya and the vaiśyas, they are supposed to be twice-born. One birth by the father and mother, and the other birth is by the guru and Vedic knowledge. The guru is the father, and Vedic knowledge is the mother. This is, in Āryan civilization, this varṇāśrama, varṇa: brāhmin, kṣatriya, vaiśya, śūdra.
Śūdra are once-born. They have no ceremony for twice-born. Or one who is not twice-born, he's a śūdra. If the twice-born ceremony, is not observed, then it is śūdra. Or act . . . practically, at the present moment, even in India these ceremonies are not accepted or they do not care for it. And what to speak of other countries. Therefore the conclusion of the śāstra is kalau śūdra-sambhavaḥ: in this age of Kali, there are only śūdras. Practically there is no brāhmin, no kṣatriya, no vaiśyas. Maybe some vaiśyas. But this is the position.
But here it is said, varṇāśrama-vibhāgaśaḥ. Unless one . . . unless the society comes to the institution for accepting these four varṇas and āśrama, it is not human society. And in the human society there is understanding of God, not in the animal society. Therefore as the institution of varṇāśrama is now abolished, people are becoming godless.
Because varṇāśrama means the institution or a set-up of society where gradually one can understand Viṣṇu and worship Viṣṇu. Viṣṇur ārādhyate (CC Madhya 8.58, Viṣṇu Purāṇa 3.8.8). That is the system. Not that so-called brāhmin and so-called kṣatriya, they have no information of Viṣṇu, and they are declaring, "I am brāhmin,I am kṣatriya." They are called, according to śāstra, brahma-bandhu, dvija-bandhu. Dvija-bandhu. One who is born of a brāhmin family or a kṣatriya family or vaiśya family, but do not act as brāhmin, kṣatriya and vaiśyas, they are called dvija-bandhu. They are not accepted as dvija. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā (SB 1.4.25).
This Mahābhārata was compiled by Vyāsadeva for this purpose, because strī, women; śūdra, the fourth class of the society, laborer class, worker class; strī, śūdra; and dvija-bandhu, and persons who are born in the families of brāhmin, kṣatriya, but they do not act, they are called dvija-bandhu. For them, this Mahābhārata was compiled. It is called "Fifth Vedas." Four Vedas: Sāma, Yajur, Atharva . . . Sāma, Yajur, Ṛg, Atharva. So this Vedic language cannot be understood by the less intelligent class of men, who are known as woman, śūdra and dvija-bandhu, strī-śūdra-dvija-bandhūnām (SB 1.4.25). In the Bhagavad-gītā also it is said:
- māṁ hi pārtha vyapāśritya
- ye 'pi syuḥ pāpa-yonayaḥ
- striyo śūdrā tathā vaiśyās
- te 'pi yānti parāṁ gatim
- (BG 9.32)
So when one becomes Kṛṣṇa conscious, it does not matter whether he's a strī or a śūdra or a dvija-bandhu. Te 'pi yānti parāṁ gatim: they also can be elevated to the highest platform of perfection.
So that is Kṛṣṇa's special favor. Ordinarily, this is the formula, this formula. What is that? Dvija-śreṣṭhāḥ . . . ataḥ pumbhir dvija-śreṣṭhāḥ. This is the ordinary formula. Ataḥ pumbhir, pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. It is based on the varṇāśrama division. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). Everyone must have perfection, but people are not interested what is the perfection of life. Neither they know what is the position of perfection. The perfection is hari-toṣaṇam, to satisfy the Supreme Personality of Godhead. It doesn't matter what you are. If you are brāhmin, by your activities, satyaṁ śamo dama titikṣā, by your austerity, knowledge, you satisfy Kṛṣṇa, the Sup . . . Viṣṇu, the Supreme. Kṛṣṇa and Viṣṇu, the same.
Viṣṇu-tattva . . . Kṛṣṇa is the origin of viṣṇu-tattva. Ahaṁ sarvasya prabhavaḥ (BG 10.8), Kṛṣṇa says. He is the origin of Viṣṇu also. Sarvasya. Because in the creation, Brahmā, Viṣṇu and Maheśvara, the origin of original demigods of this creation. Brahmā is the creator, Viṣṇu is the maintainer and Maheśvara, or Mahādeva, or Lord Śiva, is destroyer. The three deities in charge of three departmental activities. So Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ. That means He's the origin of Brahmā, He's the origin of Viṣṇu, He's the origin of Lord Śiva. Ahaṁ sarvasya pra . . . mattaḥ sarvaṁ pravartate.
So therefore here it is said, hari-toṣaṇam. If we satisfy Hari, the Supreme Personality of Godhead, He includes everything. Sarvasya prabhavaḥ. You do not require to satisfy separately other demigods. There is no need. The example is given: yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ (SB 4.31.14). Just like pouring water in the root of the tree, automatically you water the branches, the twigs, the leaves, the flowers and everything.
This is the way. Prāṇopahārāc ca yathendriyāṇām. You supply foods to the stomach, and automatically the energy will be distributed to other parts of the body. You do not require to supply food to the eyes, to the ear, to the nose. No. Simply supply food to the stomach, and the energy will be distributed. Similarly, saṁsiddhir hari-toṣaṇam (SB 1.2.13): if you simply satisfy Hari, the Supreme Personality of Godhead, then you satisfy all others. Tasmin tuṣṭo jagat tuṣṭaḥ.
Just like you know the story, in Mahābhārata, that Duryodhana planned . . . Duryodhana . . . once Duryodhana satisfied Durvāsā Muni very nicely, and Durvāsā Muni wanted to give him some benediction, "Now you take some benediction, whatever you like." So Duryodhana was very cunning. His only aim was how to cheat the Pāṇḍavas. So he said, "My dear sir, I shall ask you some day. Not now." So "All right."
So when the Pāṇḍavas were in the forest and Duryodhana's plan was how to tease them, so he approached Durvāsā Muni, "My dear sir, you wanted to give me some benediction. I have come for it." "Yes" "Now, you go to the Pāṇḍavas with your all disciples, sixty thousand disciples, and you go when Draupadī has taken her food."
So Durvāsā Muni one day . . . because he wanted to give that benediction, he approached the Pāṇḍavas in the forest. And it is the duty of the kṣatriya to receive the brāhmins. So they were . . . they were, they had finished their lunch, and Durvāsā Muni came. So how they can deny? They are kṣatriyas. "Yes, my lord. You can . . . you are welcome. Just take your bath, and we are making arrangement . . ." What arrangement they will make, in the forest? So they were perplexed.
So Kṛṣṇa . . . Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). Kṛṣṇa's vow is that He will see always His devotees are protected. So when they were perplexed, Kṛṣṇa came. Kṛṣṇa came that "What is the problem?" They explained, "This is the problem." Then asked Draupadī that "You have already finished . . ." Because Draupadī had an, a benediction that so long she does not take his (her) lunch, any number of men come, she, she will be able to feed. That was his (her) . . . but she had finished her lunch.
Then Kṛṣṇa said: "Just go, find out some foodstuff, any little in the kitchen." They said: "No, everything is finished. There is no food." "No, just try to see." Then in one pot they saw a little śāk, a vegetable, was stuck up. So they brought it and Kṛṣṇa took it, immediately. So as soon as Kṛṣṇa took, all the Durvāsā Muni and company, they, they felt that their belly is filled up. Tasmin tuṣṭo jagat tuṣṭaḥ. So they were feeling ashamed that, "How we shall go? We cannot take any food." So they fled away from the Ganges.
So the process is this, actually. If you can satisfy Kṛṣṇa, if Kṛṣṇa says: "All right," then every . . . everything is all right. Bās. This is Kṛṣṇa consciousness movement. Somehow or other, you satisfy Kṛṣṇa. Saṁsiddhir hari-toṣaṇam (SB 1.2.13). Then you have all perfection. Very simple method. You try to satisfy Kṛṣṇa, and your everything satisfied. Every, everything is perfect. Kṛṣṇa also says that.
It is not very difficult to satisfy Kṛṣṇa. Kṛṣṇa is so kind, He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Kṛṣṇa says: "You want to feed Me. That's all right. You collect little flower, patram, a little leaf . . . whatever you . . . not that all. Any one of them." Patraṁ puṣpaṁ phalaṁ toyam, a little water, yo me bhaktyā prayacchati. Real thing is bhakti, love, devotion. Not that Kṛṣṇa is asking you, "Bring volumes of lucī, purī, kachorī, halavā." No. Kṛṣṇa wants your love. Real thing. Bhaktyā. Yo me bhaktyā prayac . . . Kṛṣṇa is not beggar, neither Kṛṣṇa is hungry, that He has come to your place to eat something. That's not the position, Kṛṣṇa's. Kṛṣṇa wants only your love.
Just like father takes the responsibility of the whole family. He works hard day and night to maintain the family. He expects only love from his wife and children. That is the impetus of economic development. Otherwise he's earning daily thousands and lakhs of rupees. It is not that he will eat. He will eat that four cāpāṭis, that's all, worth six annas. But he works so hard just to be satisfied that his wife, his children love. When he comes at home, he sees them very satisfied.
Similarly, Kṛṣṇa has expanded this family. Ekaṁ bahu syām. He has become so many living entities. What is the idea? Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Because He's ānandamaya, He wants to enjoy the love exchange between the living entities. That is His purpose. Otherwise, why He has created? He wants love. But these rascals, they have forgotten that thing. They are saying: "There is no God," "I am God," "I am enjoyer." Instead of loving God, they are becoming "God." This has killed the whole situation.
Therefore Kṛṣṇa comes, and He wanted to reestablish that reciprocal exchange of love, which is called bhakti. You love Kṛṣṇa, and Kṛṣṇa loves you. Kṛṣṇa loves you, even without your love. Otherwise, how you are eating? You . . . why . . . you cannot live even for a moment without Kṛṣṇa's mercy. That's a fact. Eko bahūnāṁ yo vidadhāti kāmān.
So Kṛṣṇa comes. Kṛṣṇa, when He says, dharma-saṁsthāpanārthāya sambhavāmi yuge yuge, this is real dharma. Dharma means dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma means the . . . what is enjoined by the Lord, God. What God says, that is dharma. God says: "Do this." That is dharma. Not that you manufacture your dharma. God says, Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65).
Sarva-dharmān parityajya mām ekaṁ śaraṇam . . . (BG 18.66). This is dharma. Anything beyond this, all nonsense. They are not dharmas. Dharmaḥ kaitavaḥ: cheating, simply cheating. Therefore Bhāgavata says, dharmaḥ projjhitaḥ atra kaitavaḥ: "All rascaldom dharma is thrown away, kicked out." This is dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). This is dharma.
Therefore here it is same thing is confirmed. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). You are religious. That's all right. But the purpose of religion is to satisfy the Supreme Lord. That is perfection. It doesn't matter. Because it is said, varṇāśrama-vibhāgaśaḥ. A brāhmin, brāhmin-varṇa, he can satisfy Kṛṣṇa by his tapasya, by his truthfulness, by his knowledge of the śāstras. He can preach the knowledge of the śāstra to the world. He can eat on behalf of God.
Therefore according to Vedic civilization, there is brāhmin-bhojana. Brāhmin-bhojana means whatever a brāhmin eats, it means God is . . . Kṛṣṇa eats through the brāhmin. Therefore brāh . . . brāhmin . . . in Vedic civilization there is no daridra-bhojana. There is no such word. Now they have manufactured: refugee-bhojana, daridra-bhojana. But the, the real is brāhmin-vaiṣṇava-bhojana. Because through the mouth of the brāhmin and Vaiṣṇavas, those who are real brāhmin . . . so this is the saṁsiddhir hari-toṣaṇam (SB 1.2.13). You may remain a brāhmin. That's all right.
Just like Arjuna. Arjuna was a kṣatriya. He was not a brāhmin; he was kṣatriya. He was not a sannyāsī; he was a gṛhastha, king. His business, he knew how to kill. So by killing he satisfied Kṛṣṇa. Saṁsiddhir hari-toṣaṇam. This is the whole purpose of Bhagavad-gītā. He was unwilling to kill, and Kṛṣṇa was inducing him, "You must kill." And when he agreed to kill, then Kṛṣṇa became satisfied. He became perfect. These are the evidence. The purpose is to satisfy Kṛṣṇa. When he was denying to fight, that was his own satisfaction that, "I shall not kill my grandfather, my nephews, my brother on the other side. If they die, I shall be unhappy. So what is the use of killing them?"
These are all sense gratification, so-called nonviolence. A devotee does not know what is violence and nonviolence; he wants to satisfy Kṛṣṇa. That's all. They do not know what is morality or immorality. They want to satisfy Kṛṣṇa. Just like the gopīs. At dead of night, they went to Kṛṣṇa. This is immorality. But they did not know what is morality or immorality. They must go to Kṛṣṇa. Saṁsiddhir hari-toṣaṇam (SB 1.2.13).
So anyone, in whatever position he may be, it does not matter. Everyone should try to satisfy Kṛṣṇa. Mad-yājī māṁ namaskuru. Man-manā mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). This is perfection of life. Always think of Kṛṣṇa, man-manāḥ. "Always become My devotee," mad-bhakta. "Always worship Me," mad-yājī. "Always offer your obeisances unto Me," māṁ namaskuru. "But I have got other religion, Sir. Why shall I think of You only? I have to think of Goddess Kālī; otherwise I cannot eat meat."
Therefore Kṛṣṇa says, sarva-dharmān paritya . . . "These are all nonsense. Give up all this nonsense." Sarva-dharmān parityajya mām ekam (BG 18.66). "Simply unto Me." Ekam. "Don't bother with other demigods. They are My servants. You are not to satisfy My servants." Of course, those who are real servant, that is different.
So this is the real dharma, saṁsiddhir hari-toṣaṇam (SB 1.2.13). If you, someway or other, can satisfy Kṛṣṇa . . . just like Arjuna, by killing, he sat . . . killing art is not very good art. But because by killing he satisfied Kṛṣṇa, Kṛṣṇa gave him certificate, bhakto 'si priyo 'si me (BG 4.3), "Oh, you are My very dear friend." Because Kṛṣṇa's purpose was to kill the demons. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). So Arjuna helped to kill the demons and fulfill the desire of Kṛṣṇa. And therefore he became perfect by killing. So if you do anything which is sanctioned by Kṛṣṇa or by His bona fide representative, that is real dharma. Saṁsiddhir hari-toṣaṇam (SB 1.2.13).
Thank you very much. Hare Kṛṣṇa.
Devotees: Jaya! All glories to Śrīla Prabhupāda. Jāyate Prabhupāda. (break) (end)