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750913 - Lecture SB 06.02.11 - Vrndavana

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

750913SB-VRNDAVAN - September 13, 1975 - 31:23 Minutes

Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) Śrīmad-Bhāgavatam, Sixth Canto, Second Chapter, verse number eleven. (leads chanting of verse, etc.)

na niṣkṛtair uditair brahma-vādibhis
tathā viśuddhyaty aghavān vratādibhiḥ
yathā harer nāma-padair udāhṛtais
tad uttamaśloka-guṇopalambhakam
(SB 6.2.11)

(break) (02:07)


na niṣkṛtair uditair brahma-vādibhis
tathā viśuddhyaty aghavān vratādibhiḥ
yathā harer nāma-padair udāhṛtais
tad uttamaśloka-guṇopalambhakam
(SB 6.2.11)

So the Viṣṇudūtas, they are instructing the Yamadūtas. They are authorized person. These Viṣṇudūta, they are authorized persons. They are not ordinary person. They are coming from Vaikuṇṭha. Just like Nārada Muni comes from higher planetary system, Vaikuṇṭhaloka. He is called deva-ṛṣi. He travels all over the universes, material and spiritual. He has got special concession. Sometimes . . . (child making noise—Hindi) Sometimes we have got information the yogīs, they can also travel not only within this material universe but in the spiritual.

The instance of . . . (child making noise) Durvāsā Muni. Durvāsā Muni, when he committed offense at the feet of Mahārāja Ambarīṣa . . . Mahārāja Ambarīṣa was a gṛhastha, a kṣatriya and king. He had to rule over the kingdom. But because he was devotee, he was very respectful. So Durvāsā Muni, he was a great yogī. He became very much envious of this king, Ambarīṣa Mahārāja, that "He is ordinary gṛhastha, dealing with politics, and I am a great yogī, known all over the universe, and he is more respected than me?" So he wanted to punish him to show him his yogic power. Sometimes the yogīs, they get some power and misuse it for personal sense gratification. That is the pitfall of yogic perfection. (aside:) Aiye. When one gets little power he misuses it and thereby falls down. So this Durvāsā Muni also, what to speak of other paltry yogīs, even Durvāsā Muni, he became envious.

So one day he came to Ambarīṣa Mahārāja on the dvādaśī day with sixty thousand disciples and ordered the Mahārāja, "Mahārāja, today we have come to take prasādam in your palace. Please arrange for this." So that was dvādaśī day. You know, on the dvādaśī day there was . . . That is a regulative principle, that in the morning at about nine o'clock one has to take something, prasādam, to break the vows, break fast. So this Durvāsā Muni along with disciples, they went to the river Ganges to take bath, but they were willfully not coming back. So Ambarīṣa Mahārāja asked the priest that "Durvāsā Muni is my guest. I cannot take anything without offering him. So what shall I do? Now I have to observe the dvādaśī breakfast." So the brāhmaṇa priest ordered him that "Mahārāja, you can take little caraṇāmṛta," the water. So according to śāstra, drinking little water is not breaking fast, so it will be not taken very . . . So with the advice of the brāhmaṇa . . . Formerly the kings, they were guided by the instruction of the brāhmaṇas and great saintly persons. They were not doing anything whimsically. That is not the fact. So with the instruction of the brāhmaṇas, he took little caraṇāmṛta. And Durvāsā Muni was a great yogī. He could immediately understand. Then he came back and became very angry. His idea was to punish him some way or other. "Give the dog bad name and hang it." This was his policy. So he was to give some bad name. So he became angry, that "I am your guest and you have already taken, broken your ekādaśī fasting. So I shall teach you."

So he immediately ordered . . . He plucked one hair, and a great demon came. So Durvāsā Muni made his caricature of yogic power, and Ambarīṣa Mahārāja was a devotee. He did not know anything, such magic. He was pure devotee, that's all. So he could simply stand: "All right. I am faulty. You can punish me." So this great demon was coming to kill him, and a devotee has no other way than to remember Kṛṣṇa, so immediately Kṛṣṇa's sudarśana-cakra came to protect him, and the sudarśana-cakra immediately killed the demon. Then the sudarśana-cakra attacked Durvāsā Muni. So Durvāsā Muni began to flee. He went upper planetary system to Lord Śiva, Lord Brahmā, and this way he wanted protection, but nobody could give protection. They said, "No, no, we cannot give you protection. Lord Viṣṇu is angry upon you. It is not possible to give you protection." So he then went to Lord Viṣṇu also in the Vaikuṇṭhaloka. Just see how much powerful he is, that he could go through the whole universe, then enter into the spiritual world, Vaikuṇṭhaloka, and he could see personally Lord Viṣṇu. And Lord Viṣṇu also denied protection, "No, I cannot give you protection. You are vaiṣṇava-aparādhī. You have offended to the Vaiṣṇava, Mahārāja Ambarīṣa. You can be protected only if you go and fall down at his feet, and if he excuses, then my sudarśana-cakra will not disturb."

So this incidence . . . This Durvāsā Muni penetrated through the universe, went to the Vaikuṇṭhaloka, personally saw Viṣṇu. Still, he was not protected. And this time took about one year. So yogic power . . . My point was how yogīs are powerful, that they cannot . . . they can go through the space very swiftly. The modern scientists, they say that to go to the topmost planet within this universe, it will take forty thousands of years. That is their calculation. But this yogī, Ambarīṣa, er, Durvāsā, could go through the universe—not only universe; other, Vaikuṇṭha—so, within one year. This is called yogic power. But still, he is not as powerful as the devotee. He had to come back and fall down at the lotus feet of Ambarīṣa Mahārāja, and when Ambarīṣa Mahārāja excused him . . . He was a brāhmaṇa, yogī. As soon as he fell down at the feet of Ambarīṣa Mahārāja, he said, "You are Durvāsā Muni. You are so great, powerful. Don't put me into this difficulty. What you want?" "Now you excuse me." "Excuse? If I have got any resultant actions of my pious activities, take everything. Take everything. You be saved." This is Vaiṣṇava, and this is avaiṣṇava.

Therefore, harāv abhaktasya kuto mahad-guṇā (SB 5.18.12). If one may have all the good qualities but if he is not a devotee of the Lord, his good qualities have no value. Harāv abhaktasya kuto mahad-guṇā mano-rathena āsato dhāvato bahiḥ. They are simply carried away by the mental concoction. This is their qualification. So karmī, jñānī, yogī, they are all restless because they are carried away by the whims of mind. And a bhakta is fixed up. Bhajate mām ananya-bhak, sādhur eva sa mantavyaḥ (BG 9.30). Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manaso (BG 9.13). This is devotee. They do not like to show any power. Power is already there. Just see. This Ambarīṣa Mahārāja was not a yogī. He did not know. He was simply surrendered, simply fully surrendered to Kṛṣṇa. That's all. But he defeated this yogī. The yogī came and fell down at his feet. So a devotee does not require to acquire any yogic power or any jñāna-siddhi or this siddhi. Therefore Caitanya Mahāprabhu said,

bhukti-mukti-siddhi-kāmī sakali aśānta
kṛṣṇa bhakta niṣkāma ataeva śānta
(CC Madhya 19.149)

People are after śānti, peacefulness. So it is declared that nobody can get śānti, peacefulness, unless he is unalloyed devotee of Kṛṣṇa.

ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
(Brs. 1.1.11)

This is wanted. If you have got a pinch of anyābhilāṣa, then you cannot become a pure devotee. That is not possible. Then Kṛṣṇa will give you chance to fulfill your anyābhilāṣa, not Kṛṣṇa bhakti. He can give you even mukti, but He will not give you bhakti. This is Kṛṣṇa's principle. Bhakti can be awarded to a person who is fully surrendering, one who does not know anything but Kṛṣṇa. This is the way. Therefore it is said, na niṣkṛtair uditair brahma-vādibhis tathā viśuddhyaty aghavān vratādibhiḥ.

In the śāstras there are different varieties of ritualistic ceremony, vratas, to counteract our sinful activities within this material world. The material world is so situated that if you do not want to become a sinful man, unless you are devotee, you will be forced to commit sinful activities. You'll be forced. Just like you are very good man, but when walking on the street you are killing so many ants. We have got experience while morning walk. You cannot avoid it. It is not possible. And you are responsible for killing the ant. Then? How you can save yourself from the sinful activities? Therefore in the śāstra it is said, padaṁ padaṁ yad vipadam (SB 10.14.58). Padaṁ padaṁ yad vipadam. If you want to stay within this material world, then padaṁ padam—"in every step there is danger." Padaṁ padaṁ yad vipadaṁ na teṣām. Na teṣām. "Not for them." Who? Samāśritā ye pada-pallavaṁ plavaṁ mahat-padaṁ puṇya-yaśo murāreḥ: "One who has taken shelter of the lotus feet of Murāri," means Kṛṣṇa. Samāśritā. Samyag āśritā. Sarva-dharmān parityajya mām ekam (BG 18.66). Samyak, fully. Sama means samyak, no reservation: "Kṛṣṇa, I do not know anything more. I simply surrender unto You. Now whatever You do, accepted. If You like to kill me, kill me. If You want to give me protection, that's all right. Anyway, I am surrendered." This is called full surrender.

So the bhakti-mārga, it is clearly said, it is that you cannot be purified simply by performing the Vedic ritualistic ceremony. Na niskrtaiḥ. Na niṣkṛtair uditair brahma-vādibhiḥ. Brahma-vādī means . . . Brahma means śabda-brahma, Vedic injunction. So there are many brahmavādī. Just like Manu-saṁhitā. Parāśara, he has made viṁśati, dharma-śāstra. So they are authorized things. But still, if you follow the ritualistic ceremonies, if you make atonement according to the Vedic direction, you cannot be fully purified, fully purified, because unless you are detestful of this material existence, unless you are determined to go back to home, back to Godhead . . . If you want to adjust in this material world to be happy, then you have to commit sinful activities. There is no doubt about it. Therefore it is said that you cannot be purified. Na niṣkṛtair uditair brahma-vādibhis tathā viśuddhyaty aghavān vratādibhiḥ. Aghavān. Aghavān means sinful. Every one of us who is in this material world, he is sinful. So he has to be purified. So this best purification process is devotional service. And the purification process begins anyābhilāṣitā-śūnyam (Brs. 1.1.11): when you have no more any material desires. Then you . . . The purification begins.

Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Nirmalam. Malam means sinful reaction. And nirmala. If you want to become completely free from all contamination of this material world . . . Contamination means associating with the different modes of material nature—sattva-guṇa, rajo-guṇa, tamo-guṇa. Even if you are associating with sattva-guṇa, still, it is contamination, what to speak of other, rajo-guṇa, tamo-guṇa. Those who are contaminated by rajo-guṇa and tamo-guṇa, they are fully engaged in lusty desires and greediness. Tadā rajas-tamo bhāvāḥ kāma-lobhādayaś ca ye (SB 1.2.19). Kāma, lobha, rajas, tamaḥ. The whole world is infected with rajo-guṇa and tamo-guṇa. Therefore they are simply absorbed in kāma and lobha, lusty desires and greediness. Not that only the poor man is hankering after money. Even the richest man in this material world, he is also hankering after. Lobha: "I want more. I want more." Kṛṣṇa is assuring that yoga-kṣemaṁ vahāmy aham (BG 9.22). Teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham: "If one is fully surrendered, I supply him personally. I carry his personal necessities." Yoga-kṣemaṁ vahāmy aham. "Not that I ask somebody, but I carry Myself." He is giving assurance. So why we should be hankering after other things to become happy? It is foolishness. Kṛṣṇa assures, teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham.

So this is the special mercy for the unalloyed devotee. So unalloyed devotee means anyābhilāṣitā-śūnyam, sarvopādhi-vinirmuktam (Brs. 1.1.11). Sarvopādhi-vinirmuktam (CC Madhya 19.170). Upādhi means artificially. "I am the husband of this wife." "I am the father of these children." "I am the inhabitants of America." "I am American." "I am Hindu." "I am Muslim." "I am Christian." "I am brāhmaṇa." "I am fat." "I am thin." "I am white." "I am black." So many things. These are all upādhis. So one has to become free from these upādhi. "I am not this. I am not that. I am not this." Then what you are? Gopī-bhartur pada-kamalayor dāsa-dāsānudāsa (CC Madhya 13.80). When one becomes like that . . . "I am the servant of the servant of the servant of Kṛṣṇa, gopī-bhartuḥ." This is called paramparā system. This is our real identification. Caitanya Mahāprabhu gave. Sarvopādhi-vinirmuktam. So if you want to be happy, you cannot become happy by your so-called endeavor, by tidbits: "This I will do and I will be happy." No, this is all nonsense. You can be happy only when you fully surrender to Kṛṣṇa without any abhilāṣa.

Therefore the . . . Even the big, big karmīs who are able to perform big, big costly sacrifices . . . Karmīs, they do big, big. You will find even nowadays . . . Of course, there is no yajñic brāhmaṇas at the present moment. Still, if you advertise that "Here there will be big yajña," you will get lots of brāhmaṇas immediately: "Oh, there will be yajña." But in the Kali-yuga there is no yajñic brāhmaṇa. No yajña will be successful. Kṛte yad yajato makhaiḥ. Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ (SB 12.3.52). Makha means yajña. You cannot perform yajña now. It is not possible. Where is the ghee? Where is the grain? People are starving without food grains. How you can . . . Formerly tons and tons of food grains, ghee were sacrificed. That is yajña. So this is not possible. Up to Tretā-yuga it was possible. Kṛte yad dhyāyato viṣṇum. Meditation, this is a farce. So many foolish people, they are misled by other rascal: "meditation." What meditation? Meditation is so easy thing? Vālmikī Muni meditated for sixty thousands of years. Then he got perfection. So who will get that opportunity? It is all farce. Meditation is farce. Yajña, the so-called yajña, is also farce because there is no yajñic brāhmaṇa. The yajñic brāhmaṇa would ignite fire by mantra, not matches. So where is that yajñic brāhmaṇa? So this is not possible.

kṛte yad dhyāyato viṣṇuṁ
tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ
kalau tad dhari-kīrtanāt
(SB 12.3.52)

This is the śāstric injunction. You have to take this process. If you want to be perfect, then you have to take the śāstra-vidhi. If you don't take,

yaḥ śāstra-vidhim utsṛjya
vartate kāma-kārataḥ
na siddhiṁ sa avapnoti
na sukhaṁ na parāṁ . . .
(BG 16.23)

If you don't accept the injunction in the śāstras, especially when Kṛṣṇa, the Supreme Lord, is instructing you in the Bhagavad-gītā . . . That is the essence of all śāstra. You take that, then you will be happy. Otherwise not.

So here it is said that aghavān, the sinful man, cannot be purified by simply these ritualistic ceremonies, atonement or keeping some vow, vrataḥ. Then how it is possible? Because everyone . . . Yathā harer nāma. Therefore it is recommended, harer nāma harer nāma harer nāmaiva kevalam, kalau nāsty eva nāsty eva nāsty eva (CC Adi 17.21), the same thing. You will never find the injunction of the śāstra contradictory. In the Agni Purāṇa it is said and in the Śrīmad-Bhāgavata ''also the same thing. Agni Purāṇa says, harer nāma harer nāma harer nāmaiva kevalam, and here in the Śrīmad Bhāgavatam it is said, yathā harer nāma-padair udāhṛtaiḥ tad uttamaśloka-guṇopalambhakam (SB 6.2.11). Harer nāma means chanting of the holy name. That is simple. But when you chant harer nāma, then you gradually understand what is Hari, what is His form, what is His quality, what is His activities. Then you can understand.

Because without harer nāma your heart is dirty. Ceto-darpaṇa-mārjanam (CC Antya 20.12): unless your heart is cleansed you cannot understand what is Hari, what is His name, what is His form, what is His quality, what are His activities. You cannot understand. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Your blunt nonsense senses, if you utilize, you cannot understand Kṛṣṇa. Therefore people are not understanding Kṛṣṇa, neither they understanding the value of hari-nāma. Because their senses are blunt, contaminated with these māyic qualities, they cannot understand. But this is the only way—ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12). Because you have to be purified, so this is the only method: chant Hare Kṛṣṇa. Then you will be gradually purified. Puṇya-śravaṇa-kīrtanaḥ. Puṇya-śravaṇa-kīrtanaḥ. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). If you hear, if you chant about Kṛṣṇa, Uttamaśloka, as it is said, tad uttamaśloka-guṇopalambhakam, so many benefits are there.

So the Hare Kṛṣṇa movement is so important that everyone should take it very seriously. Kīrtanīyaḥ sadā hariḥ.

tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
(CC Adi 17.31)

This is the instruction of Caitanya Mahāprabhu. Difficult . . . It is padaṁ padaṁ yad vipadam (SB 10.14.58). In this material world there is only vipada. There is no sampada. Foolishly we think that "Now I am very nice." What is nice? You have to die next moment. What is nice? But these foolish people say, "Yes, I am nice." You ask anybody, "How are you?" "Yes, very nice." What is that nice? You are going to die tomorrow. Still nice. That's all. This is going on. So it is padaṁ padaṁ yad vi . . . They are making scientific researches to become happy, but these rascals, they do not know how to stop death. So what is the nice? But they have no brain to understand. But Kṛṣṇa says, "These are the problems, My dear sir. You scientists, you are trying so many things." Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). "First of all find out what is your problem." Janma-mṛtyu-jarā-vyādhi: you have to take birth, you have to die, you have to suffer from disease, you have to become old. Stop it first of all; then talk of scientific advancement. Otherwise you are nonsense.

Thank you very much. Hare Kṛṣṇa.

Devotees: Jaya Śrīla Prabhupāda. (end).