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761121 - Lecture SB 05.05.34 - Vrndavana

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His Divine Grace A.C. Bhaktivedanta Swami Prabhupada



761121SB-VRNDAVAN - November 21, 1976 - 29.53 Minutes



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

evaṁ go-mṛga-kāka-caryayā vrajaṁs tiṣṭhann āsīnaḥ śayānaḥ kāka-mṛga-go-caritaḥ pibati khādaty avamehati sma
(SB 5.5.34)

Translation: (00:51) "In this way Lord Ṛṣabhadeva followed the behavior of cows, deer and crows. Sometimes He moved or walked, and sometimes He sat down in one place. Sometimes He lay down, behaving exactly like cows, deer and crows. In that way He ate, drank, passed stool and urine and cheated the people in this way." (break)

Prabhupāda:

evaṁ go-mṛga-kāka-caryayā vrajaṁs tiṣṭhann āsīnaḥ śayānaḥ kāka-mṛga-go-caritaḥ pibati khādaty avamehati sma
(SB 5.5.34)

A character, avadhūta, without any connection with human bodily activities, Ṛṣabhadeva remained lying down on the street just like animals. We see so many cows and birds and crows, they do not care for anything of this material world; but eating, sleeping, mating, that is there. As in the human society, so amongst the lower animals the same activities are there. There is no change. Viṣayaḥ khalu sarvataḥ syāt (SB 11.9.29). Śāstra says viṣayaḥ, the objects of sense enjoyment, sarvataḥ syāt, everywhere. There is no difference. Viṣayaḥ khalu sarvataḥ syāt. So viṣaya. Sometimes we say viṣayī. Viṣayī, generally they mean a man having estates to manage. But actually viṣaya means this eating, sleeping, mating and defending. These things are there. So He was callous: "Never mind." Although He was the emperor, but when He took the position of avadhūta, without any conception of body, He became like ordinary animals, exemplifying that the, so far the body is concerned, the activities of the body, there is no difference between the lower animals and the higher animals; or, in other words, without spiritual conception of life, simply in the bodily conception of life we are equal with the animals. Āhāra-nidrā-bhaya-maithunaṁ sāmānyam etad paśubhiḥ narāṇām.

So our real life is spiritual life, not this bodily conception of life. Narottama dāsa Ṭhākura says that anyone who is above the bodily conception of life, he is liberated person. Saṁsāra bandhana . . . Deha-smṛti nāhi yāra, saṁsāra-bandhana kāhāṅ tāra. Deha-smṛti: "I am this body." "I am Indian," "I am American," "I am brāhmaṇa," "I am kṣatriya." These are bodily conception of life. One who forgets this bodily conception of life, he is liberated. So how we can forget bodily conception of life? It can be forgotten. Just like one big person . . . Sometimes we have seen practically. We have, of course, heard, we have not seen, that Mr. Stalin, the great Communist leader, he was to undergo a surgical operation of the intestine. So the physician, the doctor, surgeon, he wanted to give him anaesthetic, chloroform. He refused: "There is no need of. Let the operation go on. I shall see what is there within the belly." Strong-minded, here, even in material conception, he was . . . he undergo, underwent the surgical operation without any chloroform. So that is possible. If one is fully absorbed in Kṛṣṇa consciousness, then he has no more bodily conception of life. That is not to be imitated. It is on the highest stage it is possible to forget completely, and he is liberated. Deha-smṛti nāhi yāra saṁsāra bandhana kāhāṅ tāra. He is no more conditioned by the material nature.

So how it can be possible? It can be possible. I have given already one crude example. Similarly, why Mr. Stalin could tolerate without any trouble? Because he was a leader. He was always absorbed in the thought of how he could advance the Communist cause. This is the real reason. Similarly, if we take our cause very seriously, our . . . What is our cause? That is explained by Śrī Caitanya Mahāprabhu. Our this Kṛṣṇa consciousness movement means to serve Kṛṣṇa. That is explained by Śrīla Rūpa Gosvāmī:

īhā yasya harer dāsye
karmaṇā manasā vacā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate
(Bhakti-rasāmṛta-sindhu 1.2.187)

If you become fully absorbed in the thought of serving Kṛṣṇa, īhā. Īhā means complete absorption in the thought, "How I shall serve Kṛṣṇa?" What is serving Kṛṣṇa? That is explained by Kṛṣṇa, that He . . . We can see from his practical behavior, ācāraṇa. Not only His ācāraṇa, behavior, but later on, His incarnation, Caitanya Mahāprabhu's ācāraṇa, behavior. What is that? To spread Kṛṣṇa consciousness. Kṛṣṇa also came for the same purpose: to spread Kṛṣṇa consciousness. Ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati (BG 18.68). And Caitanya Mahāprabhu also came for the same purpose: to spread Kṛṣṇa consciousness. So if we follow their footsteps and be fully engaged in spreading Kṛṣṇa consciousness, then immediately we become liberated.

This is the formula: īhā yasya harer dāsye karmaṇā manasā vacā. We act three ways: by our bodily activities, by the mind and by words. So if we engage our body . . . Body means senses. What is this body? So long the hand is working, the eyes are working, the legs are working, all these different karma and jñāna, indriyas, they are working, then it is body. Otherwise, if the indriyas do not work, then it is dead matter. Indriyāṇi parāṇy āhur (BG 3.42). So these indriyas, so long the indriyas are working, that means my body is working; I am alive. Therefore if we engage our indriyas in the service of Kṛṣṇa, then this material . . . Not . . . This is not material activities. To engage the senses in the matter of serving Kṛṣṇa, these are not material activities. These are all spiritual activities. And the difference between the Māyāvāda philosophy and Vaiṣṇava philosophy, that the Māyāvāda philosophy, they want to stop activities. They think stopping of all activities is perfection, śūnyam, śūnyavādi. Nirviśeṣa-śūnyavādi. Simply stop material. But what is the positive engagement? That they do not know. That is the difference. Positive engagement means serving Kṛṣṇa. That positive engagement means, engagement means, acting means, the employment of the senses.

So when we employ our senses in the positive activities, that is liberation. That is liberation. Just like a diseased man and a healthy man, what is the difference? The difference is that a healthy man is engaged in healthy activities, and the diseased man is engaged in diseased activities. The diseased man is also lying down, and the healthy man is also lying down. There is vast of difference. The diseased man is also eating, and the healthy man is eating. There is vast difference. So these activities, devotional activities, are not material activities. Material activities means sense gratification, and spiritual activities means to carry out the orders of Kṛṣṇa. This is the difference. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Nirmalam means purified senses must be there. We are living entities. There must be senses. There must be desires. That is not possible, because we are living entities. If our senses do not work, if we do not desire, then what is the difference between the stone and myself? The stone does not move, the stone does not act, the stone does not desire. So if I become like stone, then what is the benefit? No. The nirviśeṣavādi, śūnyavādi, they want to make oneself like stone. That is not curing. They give up everything. Brahmā satyaṁ jagan mithyā. They . . . That is not mithyā but temporary. Anyway, they simply give up.

But real thing is to accept the positive life. That is Kṛṣṇa consciousness. That is bhakti. Anukulyena . . .

sarvopādhi-vinirmuktaṁ
tat-paratvena nirmalam
hṛṣīkena hṛṣīkeśa-
sevanaṁ bhaktir ucyate
(CC Madhya 19.170)

So hṛṣīka means senses. Because I stop material activities, that does not mean my senses are also finished. No. Senses are there. That is purified senses. When I do not act for any material purpose, that means my sense activities are purified, and that is bhakti. That is bhakti. Ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). This is little different, not very great different. People are . . . One has to learn. Ādau gurvāśrayaṁ (BRS 1.1.74), sad-dharma-pṛcchā (BRS 1.2.75). Sad-dharma-pṛcchā. To accept guru means to give up all material desires and be ready to ask from guru, "What shall I do?" Just like Sanātana Gosvāmī, when he approached Caitanya Mahāprabhu, he asked this question, that "By Your grace I am now released from my responsible activities." He was a minister of Nawab Hussain Shah, so he had many responsible activities, but he resigned from the post. And when he approached Caitanya Mahāprabhu he asked, "Now, by Your grace, I am now relieved from all material activities. Now kindly tell me what shall I do." So doing, it is not stopped. The Māyāvāda philosophy means stop doing. Jagat mithyā: there is no more activities. That cannot stay. That is artificial. Āruhya kṛcchreṇa paraṁ padaṁ tathā patanty adhaḥ (SB 10.2.32). If you give up this world as material—you have nothing to do—then you'll fall down again. Patanty adhaḥ. This is the śāstra injunction. So therefore our Gosvāmīs, under the śāstra . . . that "Engage yourself in Kṛṣṇa activities; otherwise you will fall down." Īhā yasya harer dāsye karmaṇā manasā vacā (BRS 1.2.187).

So here is Ṛṣabhadeva giving example. So far the body is concerned, it has nothing to do with the spiritual activities. The body is as good as that of the animals, the crows and the cows, birds, beasts. He is showing the same now, that so far body is concerned, it is the same thing. But when you come to the spiritual platform, that is . . . This is negation or equation with the material body. But real activities are ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttama. Simply be ready to work for Kṛṣṇa, sad-dharma-pṛcchā, as Sanātana Gosvāmī exemplified. He came to Caitanya Maha . . . Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm (Ṣaḍ-gosvāmy-aṣṭaka 4). He was minister. His business was with the big, big men, maṇḍala-pati. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm sadā tucchavat: "It has no meaning. No more dealing with them." Tucchavat. Bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau (Ṣaḍ-gosvāmy-aṣṭaka 4). And in order to give some benefit to the dīna-gaṇeśakau . . . Gaṇa. Gaṇa means general public. To give them some benefit, that is Vaiṣṇava life. Stop material activities, and for the benefit of the mass of people, dīna . . . They are very dīna, very poor. Mahad-vicalanaṁ gṛhiṇāṁ dīna-cetasām (SB 10.8.4). Dīna-cetasām. They're very, very crippled, dīna cetasām. Gṛhiṇām. Those who are gṛhi, they are very dīna, very poor-hearted, because they do not know anything except to maintain the family.

Especially in this age a person will be considered very expert if he can maintain his family. Dākṣyaṁ kuṭumba-bharaṇam (SB 12.2.6). The age is so fallen that if one can maintain one wife and a few children, oh, he is Dakṣa Mahārāja. Dakṣa Mahārāja is called . . . Dakṣa means he was very expert in begetting children and maintaining them. That is Dakṣa Mahārāja. He was begetting children, many thousands, and Nārada used to visit and make them sannyāsī. That was Nārada's business. So . . . and dakṣa in Kali-yuga, that is not very easy thing, to beget many thousands of children and maintain them and get them married and their children, their children. Because this is the happiness of home life. Yan-maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). These gṛhamedhis' happiness is sexual intercourse, that's all. So he produces dozens of children by sexual intercourse, and when the children are grown-up, educated, then for him also another arrangement for sex, very pompously married. What is the purpose? The same sex. Therefore gṛhamedhi-sukham is sex. "I have enjoyed sex. I have got so many nice children, educated, now working. Now give him facility for sex. Then again, grandchildren."

So anyone who can maintain like this himself, his children, with wife and eating, āhāra-nidrā-bhaya-maithunam, then he is expert. And if he becomes a sannyāsī, brahmacārī, does not take part in these stereotyped activities, then he is useless, escaping from the world, escaping. They do not take the responsibility. But that is not the fact. If one can maintain himself as brahmacārī, he is escaping all the tribulations of this material world. Escaping certainly, but he is escaping all the tribulations of the ma . . . so much botheration. Yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṇḍūyanena karayor iva duḥkha-duḥkham (SB 7.9.45). Kaṇḍūyanena karayor iva duḥkha-duḥkham. Duḥkha-duḥkham, misery after misery. So kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ. Tṛpyanti neha kṛpaṇā bahu-duḥkha-bhajaḥ (SB 7.9.45). So these dīna-cetasām, mahad-vicalanam . . . Those who are mahātmās, their, I mean to say, wandering here and there is to enlighten these poor-hearted gṛhi. Gṛheṣu gṛhamedhinām. Apaśyatām ātma-tattvaṁ gṛheṣu gṛhamedhinām (SB 2.1.2). Gṛhamedhi, they have no interest in the spiritual advancement of life. They think that "This is meant for the useless person who could not improve in this materialistic way of life. They have taken this dress as a token for maintaining their body and soul together. Useless person." They think like that. Gṛheṣu gṛhamedhinām. Because they think, "This is our only interest," gṛheṣu gṛhamedhinām. Śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ (SB 2.1.2).

Those who are gṛhamedhis, they have got many, many things to learn. Just like you see the newspaper, so many subject matter. You'll find different stock exchange report, and this municipal report, and the advertisement, wine advertisement and meat advertisement. What is that? "Beefeater's" advertisement, and cigarette advertisement, and cinema advertisement, restaurant advertisement even. Gṛheṣu. Nṛṇāṁ santi sahasraśaḥ. Thousands and thousands subject matter you'll find. Here we don't have such newspaper. In the Western country such a big bunch, at least ten kilos' weight. Is it not? Big, big bunch, throwing. Who will read? But they have the subject matter.

So we have to cease these activities, and we shall consider such activities are no better than the activities of the crows and the cows and the other animals are there. These activities have no value, as the crow or the hogs and the dogs, they are engaged the whole day, activities. But these activities have no value. The human form of life are not meant for these activities. Their purpose is to make these activities and the activities of the crows and cows and lower animals only Kṛṣṇa conscious activities, how to serve Kṛṣṇa. That is bona fide. That is our life, real life.

Thank you very much.

Devotees: Jaya Prabhupāda. (end)