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760401 - Lecture SB 07.09.46 - Vrndavana

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

760401SB-VRNDAVAN - April 01, 1976 - 31.14 Minutes

Śāstrījī: (chants ślokas) Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) Śrīmad-Bhāgavatam 7.9.46. (Prabhupāda and devotees respond) (break)

vyākhyā-raho-japa-samādhaya āpavargyāḥ
prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ
vārtā bhavanty uta na vātra tu dāmbhikānām
(SB 7.9.46)

Puṣṭa Kṛṣṇa: (chants synonyms; devotees respond) (break)

Translation: (03:56; devotees respond) "O the Supreme Personality of Godhead, there are ten kinds of prescribed methods on the path of liberation, such as to remain silent and not speak with anyone else, amassing all kinds of Vedic knowledge, undergoing austerities, studying the Vedas and other Vedic literatures, explaining the process of varṇāśrama-dharma, staying in a solitary place while undergoing austerities, and silently chanting various mantras. All these different methods for liberation may be a professional practice and means of livelihood for persons who have not conquered over the senses, but because they are falsely proud, such procedures may not be successful."


vyākhyā-raho-japa-samādhaya āpavargyāḥ
prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ
vārtā bhavanty uta na vātra tu dāmbhikānām
(SB 7.9.46)

So Prahlāda Mahārāja, indirectly he is declining all these ten processes for liberation. Those who are actually interested in liberation, for them to control the senses, these ten kinds of processes are recommended. The first thing is mauna, to remain silent. You'll find in India there are many saintly persons who do not speak—silent. So Prahlāda Mahārāja says it is for the ajitendriyāṇām. This process, mauna, to remain silent, is meant for persons who cannot control the senses. It is better not to talk than to talk foolish. In English also it is said like that, that "Better stop talking than talking foolish." So in the material world actually all the talks that we indulge in, they're all foolish talks. They have been described in the śāstra as croaking of the toads. "Kakaa-ka, kakaa-ka, kakaa-ka." What is the meaning? We have got the tongue to talk. We can engage the tongue for talking about Kṛṣṇa. But those who cannot talk about Kṛṣṇa but talks all nonsense, better stop them talking. That is called mauna. Mauna means "You cannot talk nicely; better you stop talking."

So that is also a kind of vrata, vow. But our process is different: sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). We do not stop talking, but we talk for preaching Kṛṣṇa consciousness. That is wanted. So there are many, you'll find, they take credit by not talking. Sometimes you go to them and ask some question, they'll write in pencil on the paper, "Will not talk." And what is the meaning of this silence? If I put some questions and you write in paper, what is the difference between talking and writing? I am using the senses. For talking I am using the senses, tongue. Instead of using the sense, tongue, active senses, I am using my hand. So this is also sense gratification. The real fact is that you cannot stop the tongue working. Engage the tongue in Kṛṣṇa consciousness. That is wanted. Don't talk material subject matters. In big, big meetings the politicians, the United Nation, they're talking, but talking all nonsense - simply going there for passing resolution that "Now we have to do this. Then the world will change." No, it will never change. By such kind of foolish talking, it will never change. Better close this United Nation organization because it has not given any practical effect. But talking about Kṛṣṇa, just see how it is giving practical effect. Here you are assembled here from Europe, America and Africa, Canada, and practically all over the world, but you are united nation. You are united nation simply by talking Kṛṣṇa. This is the remedy. And if you keep yourself as American, as Indian, as Canadian, as African, and go to the United Nation and talk for years and years, there will be no more United Nation. It will be . . . more flags will increase. Because this is nonsense talking. It is practical. The United Nation is talking for the last thirty, forty years . . .?

Puṣṭa Kṛṣṇa: Thirty years.

Prabhupāda: Thirty years. And where is unity of the nation? It is not possible. And here we are talking about Kṛṣṇa, say, for seven, eight years. Just see the sample, how these young men are becoming united in Kṛṣṇa consciousness. This is practical.

Therefore Prahlāda Mahārāja says this stoppage of talking is better than to talk nonsense. If you cannot talk of Kṛṣṇa, better don't talk. Therefore this maunam is recommended for the persons, less intelligent, who cannot talk about Kṛṣṇa. Better stop. This is called mauna. Otherwise, Śrīla Rūpa Gosvāmī says that "I have got only one tongue and two ears. So how can I enjoy or serve Hare Kṛṣṇa only with one tongue and two ears? If I had millions of ears and trillions of tongues, then it would have been possible." It is meaning . . . tuṇḍe tāṇḍavinī(CC Antya 1.99) . . . I forget that verse now. He is feeling like that, that "How shall I chant Hare Kṛṣṇa mantra by one tongue only and hear, śravaṇa-kīrtana, by two ears?" So he is expecting so many ears and so many tongues to chant Hare Kṛṣṇa mantra. And so far we are concerned, conditioned soul, even sixteen round becomes very, very difficult job for us because we are practiced to talk nonsense. We cannot find out little time, say for two hours, for chanting Hare Kṛṣṇa; but we can find twenty-four hours for talking nonsense. Therefore one who cannot chant Hare Kṛṣṇa mantra, he should stop his talking. That is called mauna. Don't talk any more. Better remain silent. This is recommendation by Prahlāda Mahārāja. And vrata also, compulsory. It is meant for persons who are desiring to be liberated.

Here it is said, apavarga. Apavarga. Apa. A-pavarga. A means just the opposite, a, "not." And pavarga, pavarga I have several times explained to you. Pa means pariśrama, laboring, working very hard. This material world, everyone is working very hard—man, animal, bird, beast, everyone. It is meant for that, just opposite of the spiritual world. In the spiritual world there is no question of working, what to speak of hard working. There is no question. Na tasya kāryaṁ kāraṇaṁ ca vidyate (Śvetāśvatara Upaniṣad 6.8). This is the definition of God: na tasya karyam kāraṇam ca vidyate. He has nothing to do. You see Kṛṣṇa simply enjoying. He has nothing to do. He hasn't got to go to the market. We are servants. We go to the market and prepare food for Kṛṣṇa. Kṛṣṇa's simply playing on His flute. And if you, with devotion, offer Him food, He will eat. He has nothing to go. So similarly, those who are servants of Kṛṣṇa in the spiritual world, they also haven't got to do anything, what to speak of hard work. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa lakṣāvṛteṣu surabhīr abhipālayantam (BS 5.29). Everything automatically is there. We haven't got that idea. Therefore sometimes people accuse that I am poisoning so many young men; they are doing nothing. We are practicing that prema, that we haven't got to do anything; still, it will come, everything. That is real practice. We haven't got to do business, we haven't got to go to the office, but still, things will come. That is Kṛṣṇa consciousness. Na tasya kāryaṁ kāraṇaṁ ca vidyate.

So how it is possible? That is stated in the Bhagavad-gītā:

satataṁ kirtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate
(BG 9.14)

Dṛḍha-vratāḥ. There is word, dṛḍha-vratāḥ. If you simply take this vow, determination, that "I shall do nothing except serving Kṛṣṇa . . ." Bhajante māṁ dṛḍha-vratāḥ.

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso . . .
(BG 9.13)

Dṛḍha-vratāḥ, like that. So if we simply decide that "I shall do nothing except to serve Kṛṣṇa," this dṛḍha-vrata . . . if you want to take vow, take this vow. Then you haven't got to work very hard. So apavarga. A means "not," negative, and pavarga means five principles of material condition. First thing is pa—you have to work very hard, pariśrama. And then pha. Pha means you have to work so hard that foam will come through your mouth. You have seen sometimes in horse, in man, after hard working there is foam. So pa, pha and ba. Ba means byarthatā. Byarthatā, means disappointment in spite of working so hard so that foam is coming in the mouth, byarthatā. Just like you see, you have seen, horse or bulls. They are working so hard, and the master beating with whips, and still the master is not satisfied, and the animal cannot get sufficient food—byarthatā. In spite of so much working hard . . . we can see in the animal—sometimes we see in human society also—disappointment. After working so hard, disappointment. That is the nature of this material world. You think that by simply working hard you will be very happy. That is not possible. You can simply work hard—you will get whatever you are destined to get, either you work hard or not hard. It doesn't matter. Tasyaiva hetoḥ prayateta kovidaḥ (SB 1.5.18). The material world, there are two things: one, something gain, and something lost. So gain or loss, so you will get it as you are destined. Every one of us, we are destined to certain extent of gain and certain extent of loss. That is destined.

So therefore śāstra says, "Don't try for this destined gain or loss. You are working so hard to making some gain. Even if you do not work hard, you will get that gain. Don't try for it. Better utilize the time for chanting Hare Kṛṣṇa." That is the injunction of śāstra. Tasyaiva hetoḥ prayeteta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). The people do not understand. They think that these young men are being induced to escape. No, it is not escape. This is the only path of liberation, apavargya. To make the pavargaspa, pha, ba, ba is byartha, and bha . . . bha means bhaya, fearfulness. In spite of working so hard, everyone is afraid: "What will happen next? What will happen next?" Āhāra-nidrā-bhaya-maithuna. This is the nature. And then, after working so hard, bringing out foam in the mouth, disappointment, then fearfuless—at last die, mṛtyu, ma. Pa, pha, ba, bha, ma, these five, pavarga. In Sanskrit grammar there are vargas: ka-varga, ca-varga, ta-varga, like that, five vargas, the pa-varga. So this word is used generally in the Vedic literature, apavarga. Dharmasya ca . . . eh?

Devotee: Hy. Dharmasya hy apavargasya.

Prabhupāda: Ah. Dharmasya hy apavargasya. Apavargasya. Dharma means, religion means, to accept the path of apavarga. It is not a religious sentiment. Therefore dharma is defined, dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Just like the state authorities. A man is suffering in the prison house, and he's praying to get release, or he's very anxious to get release. So he has to follow some government rules and regulation. Then he may be released.

So therefore dharma means the rules and regulation of the law given by Kṛṣṇa. If you want release from this bondage of material suffering, apavargasya. Dharmasya hi apavargasya na arthāya artho upakalpate (SB 1.2.9). Generally we go to the temple for artha, some material gain: "O God, give us our daily bread." This is material gain, either bread or rice or something. It is also good, because ārto arthārthī. Catur-vidhā bhajante māṁ janāḥ sukṛtinaḥ (BG 7.16). Sukṛtinaḥ. Anyone who goes to the temple or church for begging bread, they are also good because they are coming to the temple. In that respect they are good. But one who thinks that "What is the use of going to the temple? God is everywhere. Even in the wine shop there is God. Let me go there instead of coming to the temple." That is their philosophy. God is everywhere. He goes to the wine shop for realization of God, but to come to the temple is forbidden. This is their philosophy.

So anyway, dharmasya hy āpavargasya na arthāya upakalpate (SB 1.2.9). And to gain money, material gain, does not mean we shall satisfy our senses. Now, what is that? Arthasya. Artha is not meant for sense gratification. Jīvasya tattva-jijñāsa.

Devotee: Nārtho yas karma cehabhiḥ . . .

Prabhupāda: The life is meant for tattva-jijñāsā. The dharma-artha-kāma mokṣa . . . (SB 4.8.41, CC Adi 1.90). The dharma means to become religious. Why religious? Yes, we require the necessities of life in a regulative principle, dharma-artha-kāma, and to satisfy . . . we have got senses to . . . we have to satisfy; otherwise we shall become unhealthy. Just like sex life. Sex life is required also for healthy condition—for ajitendriyāṇām. But one who is jitendriya, one who has conquered over the sensual activities, for them it is not required. Therefore it is recommended to, I mean to say, train the children to become brahmacārī. Brahmacārī. That means to control the senses. Brahmacārī gurukule vasan dāntaḥ (SB 7.12.1). Dānta means controlling the senses. That is gurukula, how to teach the students to become controlling over their sense. And if he is perfect, then he doesn't require to accept gṛhastha āśrama. He can accept immediately sannyāsa āśrama. But if he is unable to do that, the brahmacārī, the guru orders him, "All right, you take a good wife and be satisfied and have family life up to fifty years. Then you give it up." Not that it is essential one has to marry. This is a concession for sex life, that's all.

So in order to . . . dharmasya. Dharma, artha, kāma, mokṣa. Kama is also required for whom? Ajitendriyāṇām, one who cannot control. But one who can control . . . if one is trained up properly, he can control. He doesn't require anything. Because any activities of this material world, they may be utilized for systematic proper peace, peaceful condition of the social, political. But after all, they are material. Material means unwanted. Kṛṣṇadāsa Kavirāja has said, dvaite bhadrābhadra sakali saman. In this material word we sometimes say, "This is very good, and this is very bad." Kavirāja Gosvāmī says, "This 'bad' or 'good,' it has no meaning. They are simply mental concoction." Because in the material world everything is bad. The so-called good is bad, and bad is bad. Therefore we have to search out how to get out, apavarga. This is there, how to make these material activities null and void. They are useless. That is the recommendation of Prahlāda Mahārāja, and that can be done directly simply by becoming Kṛṣṇa conscious. It is not Prahlāda Mahārāja's own word, but Kṛṣṇa says.

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi . . .
(BG 18.66)

Kṛṣṇa takes charge, that "You haven't got to suffer anymore. You simply surrender unto Me and I shall take charge . . ." Teṣām anugrahārthaṁ mṛtyu-saṁsāra-sāgarat (BG_12.6-7|BG 12.7). If we take shelter of Kṛṣṇa's lotus feet, then He will take charge to deliver you from this mṛtyu-saṁsāra-sāgara. This material world is compared with a great ocean of birth and death, mṛtyu-saṁsāra-sāgarat samuddhartya. He will take you away.

So Prahlāda Mahārāja recommends that, that there are so many processes how to get out of this material world, but Prahlāda Mahārāja and all the devotees, especially Caitanya Mahāprabhu, He has recommended that "Chant Hare Kṛṣṇa."

harer nāma harer nāma harer nāma iva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā
(CC Adi 17.21)

And that, you benefit. Very easy: you take it and chant it sincerely, without any offense. You haven't got to follow these, what is called, mauna-vrata-śruta-tapo-'dhyayana. It is not possible nowadays to be a very learned scholar in Vedic literature, or to remain silent, or to take some vow, then to remain in solitary place - then japa, samādhi, to remain in trance as the yogīs try. They are impossible. They are recommended processes for getting liberation, but in the Kali-yuga it is not possible. So we are so fallen, it is not possible to execute all these processes. Therefore Caitanya Mahāprabhu is the mercy incarnation, that "These people, so fallen, they cannot do anything." So He has recommended a simple thing: kalau nāsty eva nāsty eva nāsty eva gatir anyathā. Chant Hare Kṛṣṇa, Hare Kṛṣṇa, (devotees chant simultaneously) Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Thank you very much.

Devotee: Jaya. (end)