761128 - Lecture SB 05.06.06 - Vrndavana
Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) (leads chanting, etc.)
- athaivam akhila-loka-pāla-lalāmo 'pi vilakṣaṇair jaḍavad avadhūta-veṣa-bhāṣā-caritair avilakṣita-bhagavat-prabhāvo yogināṁ sāmparāya-vidhim anuśikṣayan sva-kalevaraṁ jihāsur ātmany ātmānam asaṁvyavahitam anarthāntara-bhāvenānvīkṣamāṇa uparatānuvṛttir upararāma
- (SB 5.6.6)
Translation: (04:38) "Lord Ṛṣabhadeva was the head of all kings and emperors within this universe, but assuming the dress and language of an avadhūta, He acted as if dull and materially bound. Consequently, no one could observe His divine opulence. He adopted this behavior just to teach yogīs how to give up the body. Nonetheless, He maintained His original position as a plenary expansion of Lord Vāsudeva, Kṛṣṇa. Remaining always in that state, He gave up His pastimes as Lord Ṛṣabhadeva within the material world. If, following in the footsteps of Lord Ṛṣabhadeva, one can give up his subtle body, there is no chance that one will accept a material body again." (break)
- athaivam akhila-loka-pāla-lalāmo 'pi vilakṣaṇair jaḍavad avadhūta-veṣa
- (SB 5.6.6)
So this is also opulence of Kṛṣṇa, jaḍavad avadhūta-veṣa. Although He is the proprietor, sarva-loka-maheśvaram (BG 5.29), still, this is another opulence, how to become renounced. This is another opulence. It is as good as the other opulences. Aiśvaryasya samāgrasya. All the op . . . means property, money, wealth—these are aiśvarya. And He says, Kṛṣṇa, sarva-loka-maheśvaram. Not only in one planet but all the universes, all the planets within the universes, they are all the properties of Kṛṣṇa. Sarva-loka-maheśvaram. Aiśvaryasya samāgrasya vīryasya (Viṣṇu Purāṇa 6.5.47). Strength . . . What is that? Eh?
Indian man: Dharmasya hi apavargasya jñāna-vairāgya . . .
Prabhupāda: Ah. So yaśasaḥ śriyaḥ jñāna-vairāgya. This is vairāgya. Not that simply Kṛṣṇa is enjoying sixteen thousand palaces, sixteen thousand queens, and millions of descendants, yadu-vaṁśa. This is another side. And this is another side: vairāgya. Jñāna-vairāgya. Jñāna . . . We can understand a little piece of His contribution of jñāna: Bhagavad-gītā. That is a little piece of His stock of knowledge. Five thousand years He spoke, and still it is being continued, not only in India, but also all over the world. This is jñāna. So anyway—strength. When He was seven years old, Kṛṣṇa, He lifted the Govardhana Hill. Jñāna-vairāgya, everything complete. That is God. Nothing less. Not that, that "I am rich man, but I cannot lie down on the street." Not that kind of vairāgya. He is complete, completely different from a rich person. Akhila-loka-pāla. He is the controller of the whole universe; still, you see His vairāgya.
So Kṛṣṇa consciousness means vairāgya-vidyā. Vairāgya-vidyā nija bhakti-yogam (CC Madhya 6.254). Bhakti-yoga means vairāgya-vidyā. We should under . . . That He is teaching by His personal behavior. Caitanya Mahāprabhu, He also taught us vairāgya-vidyā. He, when He was a gṛhastha, He was the most learned scholar in Navadvīpa. When He was sixteen years old He defeated a very great learned scholar, Keśava Kāśmīrī. He was requested by Caitanya Mahāprabhu to make some stanzas praying the Ganges. So he immediately made one hundred ślokas. And Caitanya Mahāprabhu, at that time sixteen years old, He was a student of grammar. So He pointed out on the sixty-fourth śloka so many defects. He was surprised, that "This boy is a student of grammar, and He has picked up so many mistakes in my composition." One of the prominent mistake was bhavānī-bhartā. Bhavānī-bhartā. Bhavānī means the wife of Bhava, Lord Śiva. And He pointed out, "Who can be bhartā, he . . . her, again?" So both of them were paṇḍita, yes. And there were so many mistakes He pointed out. So that was His learning. He was known as Nimāi Paṇḍita. Of course, brāhmaṇas were all called paṇḍita. Still in India that is the practice. The brāhmaṇas are addressed as "paṇḍitjī," because brāhmaṇa cannot be mūrkha. That is not possible. Then he's not a brāhmaṇa. He must be a scholar. At least he must know what is the ultimate goal of knowledge.
So in the Kali-yuga we do not expect everyone to be very great scholar. That is not possible. But if he knows what is the aim of education, what is the objective of education, then he is also scholar. Just like our Gaura-Kiśora dāsa Bābājī Mahārāja. He was illiterate. He could not sign his name even. But he became the spiritual master of the best scholar of his time, Bhaktisiddhānta Sarasvatī. So it is not the education, A-B-C-D. In Bengal we say anguam(?). No. What is the purport of education? The purport of education is spoken by Kṛṣṇa Himself: vedaiś ca sarvair aham eva vedyam (BG 15.15). If one understands Kṛṣṇa and takes to the shelter of His lotus feet, he is also the biggest scholar.
- yoginām api sarveṣāṁ
- mad-gata antarātmanā
- śraddhāvān bhajate
- sa me yuktatamo . . .
- (BG 6.47)
So therefore Caitanya Mahāprabhu has recommended, kalau nāsty eva nāsty eva nāsty eva gatir anyathā (CC Adi 17.21). By His practical life, when Prakāśānanda Sarasvatī criticized Him, that "You are a sannyāsī, and You do not read Vedānta, and You simply chant and dance . . ." This was the question. So Caitanya Mahāprabhu replied that "My Guru Mahārāja found Me a great fool. Therefore he advised Me that 'You have no jurisdiction in studying Vedas, because You are not a scholar. You are not a very highly learned. You are a mūrkha.' " Guru more mūrkha dekhi karilā śāsana (CC Adi 7.71).
So who will read Vedānta at the present moment? There is no education. But if we follow the footsteps of Caitanya Mahāprabhu, that Vedānta philosophy is not for ordinary person, simply if we chant—harer nāma harer nāma harer nāma eva kevalam (CC Adi 17.21)—then you get the same result. What we get by studying Vedānta and Vedic literature, if we understand that kṛṣṇas tu bhagavān svayam (SB 1.3.28), and we sacrifice everything for achieving the mercy of Kṛṣṇa, then our Vedānta study is complete. That is the instruction of Caitanya Mahāprabhu.
- harer nāma harer nāma harer nāma eva kevalam
- kalau nāsty eva nāsty eva nāsty eva gatir anyathā
- (CC Adi 17.21)
And practically we see in our Kṛṣṇa consciousness movement, all you are young Westerners, you never study Vedānta, but you can surprise many so-called Vedāntists how to understand Kṛṣṇa. How it has become possible? Simply by your firm faith in your spiritual master and Kṛṣṇa and chanting Hare Kṛṣṇa. That's all. Yasya deve parā bhaktir yathā deve tathā gurau (ŚU 6.23). This is the Vedic process. If we have got firm faith in guru and firm faith in Kṛṣṇa—guru-kṛṣṇa-kṛpayā pāya bhakti-latā-bīja (CC Madhya 19.151)—then you get the seedling of bhakti-latā. Some way or other, we have to come to this bhakti-latā, increasing or nourishing the bhakti creeper. That will be effective.
So those who are jñānīs, very learned scholars, they cannot understand Kṛṣṇa. Vedeṣu durlabhaṁ. It is not by academic education one can understand Kṛṣṇa. Yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ (BG 7.3). They so many mistakes they commit. They say it is kalpanā, so many things. But here Kṛṣṇa as Caitanya Mahāprabhu, Kṛṣṇa as Ṛṣabhadeva, Kṛṣṇa as Kṛṣṇa Himself, They are teaching us how to become pure devotee. Because sva kalevaraṁ jihāsur ātmanaḥ. Before leaving your this body, you must be self-realized. That is the aim of life. Bahūnāṁ sambhuvām ante (BG 7.19). We have got this life, human form of life, and how to utilize this human form of life? How to achieve the vairāgya-vidyā? This is vairāgya-vidyā: no more interest in material things. That is vairāgya-vidyā. Even to the body. That is . . . Ṛṣabhadeva is teaching us. This is vairāgya-vidyā. Bhakti-yoga means vairāgya. Caitanya Mahāprabhu also has spoken the same thing, niṣkiñcanasya bhagavad bhajanonmukhasya (CC Madhya 11.8). Niṣkiñcanasya. If you actually want to become a pure devotee, then you have to make this material way of life completely zero. Anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11). Then it will be possible. If you have still a pinch of attraction for material life, then it will be stopped, your promotion to the other, spiritual world. Simply attachment to Kṛṣṇa, that will make you advanced. Janma karma ca me divyaṁ yo jānāti tattvataḥ, tyaktvā deham (BG 4.9). He can, after giving up this body, mām eti. He does not accept any more the material body. He is immediately promoted to the spiritual world and Goloka Vṛndāvana, Vaikuṇṭha. There are many millions of Vaikuṇṭha planets in the spiritual world.
So if we become vairagī . . . Vairagī means no attachment for this material world. How to become completely freed from all our attachment of this material world, that is being exemplified by Ṛṣabhadeva. He doesn't take care even of the body. Although He is Vaikuṇṭha-puruṣa . . . How comfortably He lives in Vaikuṇṭha-loka. Lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ (BS 5.29). We are expecting, "One woman or wife will look after my comforts," but there Kṛṣṇa is taken care of by hundreds and thousands of women. And who are they? Lakṣmī. They're all goddess of fortune, not ordinary women. Lakṣmī has two features: māyā and the goddess of fortune; the same Lakṣmī according to position. Just like a government has got two departments: criminal department and civil department. So the government is the same, but there are two departments. This māyā is criminal department, and Vaikuṇṭha is civil department. Vaikuṇṭha means there is no anxiety, and māyā means always anxiety. Sadā samudvigna-dhiyām asad grahāt (SB 7.5.5). Because we accepted the jurisdiction of māyā, they are asad-grahāt. Asato mā sad gamaḥ. Therefore the Vedic instruction is, "Don't remain in this asat." Oṁ tat sat. "Go to the real life." Jyotir gama. "Don't remain in the darkness." This is Vedic instruction.
So anyone who has accepted this material world as very comfortable . . . It is not comfortable; it is simply suffering. Kṛṣṇa says, duḥkhālayam aśāśvatam (BG 8.15). And still, if we want to be happy in this material world, bahir-artha-māninaḥ . . . These fools, they are trying to be happy within this material world. Material means external energy, bahir-artha-māninaḥ. Na te viduḥ svārtha gatiṁ hi viṣṇuṁ durāśayā (SB 7.5.31). This is durāśayā, the hope which will never be fulfilled. But this we do not . . . Māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43). So unless there is vairāgya, there is no question of happiness. But we cannot attain vairāgya immediately; therefore the vidhi-mārga, vidhi-mārga-bhakti: to rise early in the morning, to attend maṅgala ārati, to offer Deity flowers, fruits, and in this way we shall be engaged twenty-four hours. Then vairāgya-vidyā will gradually develop. Anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje (SB 1.7.6). Then the anartha . . . This material life is simply anartha, has no meaning, because we are creating another life. Without any spiritual knowledge, if we simply give ourself to the action and reaction of material nature, then we are making progress on the path of mṛtyu-saṁsāra vartmani (BG 9.3). And if we attain Kṛṣṇa, then mām upetya kaunteya duḥkhālayam aśāśvatam, nāpnuvanti (BG 8.15). The two ways.
So our request is that you have taken to this vairāgya-vidyā. So vairāgya-vidyā, we do not say that you starve, don't eat anything, don't sleep at all. No. It should be regulated. Anāsaktasya viṣayān yathārtham upayuñjataḥ (Bhakti-rasāmṛta-sindhu 1.2.255). Don't be attached to eating, sleeping. That is not good. But you must eat, you must sleep as little as possible, and try to conquer over it. My mind dictating, "Sleep seventeen hours." No. That is tapasya. Tapasā brahmacaryeṇa (SB 6.1.13). Why shall you sleep more than four hours or five hours, or utmost six hours? That's all, not more than that. That is vairāgya-vidyā. We have to learn it. That is devotional service. Vairāgya-vidyā nija-bhakti-yogam (CC Madhya 6.254). He's teaching. Kṛṣṇa Himself is teaching. Here you see. Ṛṣabhadeva is Kṛṣṇa. Vairāgyā-vidyā. Caitanya Mahāprabhu, He taught vairāgya-vidyā.
- tyaktvā sudustyaja-surepsita-rājya-lakṣmīṁ
- dharmiṣṭha ārya-vacasā yad agād araṇyam
- māyā-mṛgaṁ dayitayepsitam anvadhāvad
- vande mahā-puruṣa te caraṇāravindam
- (SB 11.5.34)
So opulence, even Caitanya Mahāprabhu . . . Kṛṣṇa appeared in a kṣatriya family, very opulented. Lord Rāmacandra appeared in a kṣatriya family, kingdom, opulence. He also accepted vairāgya-vidyā. Father requested, "My dear son, Your mother likes that You should go to the forest." Immediately accept, "Yes." This śloka is applicable to Lord Rāmacandra. Tyaktvā sudustyaja-surepsita-rājya-lakṣmīm (SB 11.5.34). He was going to be coronated next day king, but immediately, by the order of His father, He left everything. Vairāgya . . . Tyaktvā sudustyaja-surepsita-rāj . . . Is there any instance throughout the history of the whole world that a prince who was going to be king tomorrow, and on the order of father he left everything? This is vairāgya-vidyā. This is called vairāgya-vidyā. Tyaktvā sudustyaja-surepsita-rājya-lakṣmīṁ dharmiṣṭha ārya-vacasā yad agād araṇyam. Ārya-vacasā. Elderly person is called ārya. Respectful person is called. Ārya means one who is advanced. Ārya does not mean meat-eaters, Āryan family. No. Āryan means one who is advanced in civilization, they are called Āryan, not these fool and rascals, Āryan. No. Ārya-vacasā. By a superior person—His father, Mahārāja Dāsaratha, said—immediately. Similarly, Caitanya Mahāprabhu also . . .
This śloka can be applicable to Caitanya Mahāprabhu's life. He also became a sannyāsī, ārya-vacasā. One brāhmaṇa cursed Him. Caitanya Mahāprabhu, to receive some blessings from the brāhmaṇas, when He was boy, He was voluntarily trying to give some service to the brāhmaṇas who were engaged in bathing in the Ganges. He'll clear the place because the brāhmaṇa, after taking bath in the Ganges, would sit down, would chant mantra. So He'll cleanse and He'll wash the cloth, and in . . . Voluntarily He was doing that, service. So one brāhmaṇa blessed Him, "My dear boy, You'll be very happy in Your family life. You'll have good wife, very opulent position." And Caitanya Mahāprabhu was blocking the ears. The brāhmaṇa said, "What is this?" "No, this is not blessing, sir." "Oh, it is not blessing? Then You'll never be happy in Your family life." "Yes, this is the . . ." (laughter) "This is all right." So therefore He took sannyāsa. Arya-vacasā yad agād araṇyam (SB 11.5.34). Similarly, Lord Rāmacandra, ārya-vacasā yad agād araṇyam. These are the characteristic of the Personality of Godhead. Try to follow Them; not imitate, but follow.
Devotees: Jaya Prabhupāda. (end)
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