770212 - Lecture SB 07.09.02 - Mayapur
Pradyumna: Translation: "The goddess of fortune, Lakṣmījī, was requested to go before the Lord by all the demigods present, who because of fear could not do so. But even she had never seen such a wonderful and extraordinary form of the Lord, and thus she could not approach Him."
- sākṣāt śrīḥ preṣitā devair
- dṛṣṭvā taṁ mahad adbhutam
- sā nopeyāya śaṅkitā
- (SB 7.9.2)
So Śrī, Lakṣmī, she is always in company with Nārāyaṇa, Bhagavān. Lakṣmī-Nārāyaṇa. Wherever Nārāyaṇa there is, there is Lakṣmī. Aiśvaryasya samāgrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). Śriyaḥ. So Bhagavān, the Supreme Personality of Godhead, is always full in six opulence: aiśvarya, riches; samāgrasya, all riches . . . Nobody can compete with Him. Here in the material world there is competition. You have got one thousand; I have got two thousand; another man has three thousand or three millions. Nobody can say, "Here is the end 'I have got money.' " No. That is not possible. There must be competition. Sama ūrdhva. Sama means "equal," and ūrdhva means "greater." So nobody can become equal with Nārāyaṇa, and nobody can be greater than Nārāyaṇa. This has become a fashion nowadays, that daridra-nārāyaṇa. No. Daridra cannot be Nārāyaṇa, neither Nārāyaṇa can be daridra, because Nārāyaṇa is always accompanied by Śrī, Lakṣmījī. How He can be daridra? These are manufactured foolish imagination, aparādha.
- yas tu nārāyaṇaṁ devaṁ
- samatvena vikṣeta
- sa pāṣaṇḍi bhaved dhruvam
- (CC Madhya 18.116)
Śastra says, yas tu nārāyaṇaṁ devam. Nārāyaṇa, the Supreme Lord . . . Brahmā-rudrādi daivataiḥ. What to speak of daridra, even if you equalize Nārāyaṇa with such big, big demigods like Brahmā or like Lord Śiva, if you look that "Nārāyaṇa is as good as Lord Brahmā or Lord Śiva," samatvena vikṣeta sa pāṣaṇḍi bhaved dhruvam, immediately he's a pāṣaṇḍi. Pāṣaṇḍi means most wretched. This is the śāstric injunction. Yas tu nārāyaṇaṁ devam brahmā-rudrādi-daivataiḥ samatvena.
So this has become a fashion, to equalize Nārāyaṇa with everyone. So in this way India's culture has been dismantled. Nārāyaṇa cannot be equal. Nārāyaṇa personally says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). The another word is used: asamordhva. Nobody can be equal with Nārāyaṇa, Viṣṇu-tattva. No. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ (Ṛg Veda 1.22.20). This is Ṛg mantra. Viṣṇoḥ padaṁ paramaṁ padam. Bhagavān is addressed by Arjuna, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). Paramaṁ bhavān. So this pāṣaṇḍī imagination will kill one's advancement in spiritual life. Māyāvāda. Māyāvāda. So therefore Caitanya Mahāprabhu has strictly forbidden to associate with Māyāvādī. Māyāvādī bhāṣya śunile haya sarva-naśa (CC Madhya 6.169): "Anyone who has associated with the Māyāvādī, his spiritual life is finished." Sarva-naśa. Māyāvādī haya kṛṣṇe aparādhi. You should be very, very careful to avoid these Māyāvādī rascals. There cannot be such thing as "Nārāyaṇa has become daridra." It is impossible.
So Nārāyaṇa is always associated with sākṣāt śrīḥ. Śrī, especially here, Śrī, Lakṣmījī, is mentioned, that she is associated with Nārāyaṇa constantly. That Śrī expansion is in the Vaikuṇṭhaloka. Lakṣmī-sahasra śata-sambrahma sevyamānaṁ.
- cintāmaṇi prakara-sadmasu kalpa vṛkṣa
- lakśāvṛteṣu surabhīr abhipālayantam
- lakṣmī sahasra-śata sambrahma-sevyamānaṁ
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (BS 5.29)
Not only one Śrī, Lakṣmī, but lakṣmī-sahasra-śata. And they are serving the Lord, sambrahma sevyamānaṁ. We are praying to Lakṣmījī with sambrahma, "Mother, give me little money. Give me little favor, I may be happy." We are worshiping Śrī. Still, she does not remain, Śrī. Śrī's another name is Cañcalā. Cañcalā, she is in this material world. Today I may be millionaire; tomorrow I may be beggar in the street. Because every opulence depends on money. So money, here nobody can have fixed up. That is not possible. That Śrī which is so flickering, they are worshiping the Lord with sambrahma, with respect. Here we are thinking, "Lakṣmī may not go away," but there, Śrī is thinking, "Kṛṣṇa may not go away." That is the difference. Here we are afraid that Lakṣmī may go away at any moment, and they are afraid Kṛṣṇa may go away. This is the difference. So such Kṛṣṇa, such Nārāyaṇa, how He can be daridra? This is all imagination.
So sakṣat śrī. She is always associated. If anyone tries to separate Śrī from Nārāyaṇa, then he will be vanquished. The example is Rāvaṇa. Rāvaṇa wanted to separate Lakṣmī from Rāma. This attempt is so dangerous that Rāvaṇa, instead of becoming happy . . . He was so-called happy, materially opulent. But as soon as he separated Lakṣmī from Nārāyaṇa, he became vanquished with all his friend. So don't try to do that, to separate Lakṣmī from Nārāyaṇa. She cannot be separated. But if anyone attempts like that, he'll be ruined. He'll be ruined. The example is Rāvaṇa. So at the present moment people are very much fond of śrī, money. Śrī-aiśvaryā. Śrī-aiśvaryā. Śrī-aiśvaryā prajepsavaḥ. General people, they want śrī, money, or beauty, beautiful woman. Śrī-aiśvaryā: money, riches. Śrī aiśvaryā prajepsavaḥ. Prajā. Prajā means family, society, money. They want. So Śrī is always hankered after, searched after. But do not try to keep Śrī alone. Then you'll be ruined. This is the instruction. You do not try to keep Śrī alone. Keep always with Nārāyaṇa. Then you'll be happy. Keep Nārāyaṇa. So those who are riches, those who have got riches, rich, they should worship Nārāyaṇa also with their money. Spend money. Money is meant for service of Nārāyaṇa. So if you have got money, don't spoil it like Rāvaṇa, but engage it in Kṛṣṇa's service. If you have got money, just spend it for very costly temple, for installing Lakṣmī-Nārāyaṇa, Rādhā-Kṛṣṇa, Sītā-Rāma, like that. Don't spoil your money in other way. Then you'll always remain rich. You'll never become poor. But as soon as you try to cheat Nārāyaṇa, that "I have taken Your Lakṣmī," you starve. That policy is very bad.
So anyway, wherever there is Śrī, there is Nārāyaṇa, and wherever there is Nārāyaṇa, there is Śrī. Therefore Nārāyaṇa and Śrī. Nṛsiṁha-deva is Nārāyaṇa, and Lakṣmī, They are constantly assoc . . . Therefore the devas, the demigods, when they saw that "Nārāyaṇa, Nṛsiṁha-deva, was very, very angry. Nobody can pacify Him," so they thought that "Lakṣmījī is personal associate, constantly with Nārāyaṇa, so let her go and pacify." That is stated here. Sākṣāt śrīḥ preṣitā devair. The devas, Lord Brahmā, Lord Śiva and others, they requested, "Mother, you try to pacify your husband. It is not possible by us." But she also became afraid. She also became afraid. Sākṣāt śrīḥ preṣita devair dṛṣṭvā taṁ mahad adbhutam. She knows that "My husband has appeared as Nṛsiṁha-deva," but because that wonderful feature of the Lord was so fearful, she did not dare to come before Him. Why? Now, adṛṣṭaśruta-pūrvatvāt: since she also never knew that the her husband can assume the form of Nṛsiṁha-deva. This Nṛsiṁha-deva feature was specifically adopted for Hiraṇyakaśipu. This is all-powerful. Hiraṇyakaśipu took benediction from Lord Brahmā that no god, demigod, can kill him; no man can kill him; no animal can kill him; and so on, so on, so on. Indirectly he made a plan that nobody could kill him. And because first of all he wanted to become immortal, so Lord Brahmā said that "I am not immortal. How can I give you the benediction of becoming . . .? That is not possible." So these rākṣasas, demons, they are very intelligent, duṣkṛtina, intelligent—but for sinful activities. That is the feature of the rākṣasa. So he planned something, that "Indirectly I shall take benediction from Lord Brahmā in such a way that I'll remain immortal."
So in order to keep Brahmā's promise, Nārāyaṇa appeared as Nṛsiṁha-deva: half lion and half man. Therefore adṛṣṭāśruta-pūrva. Even Lakṣmī did not see such feature of the Lord, the half man, half lion. This is Nārāyaṇa, or Kṛṣṇa, all-powerful. He can assume any form. That is . . . Adṛṣṭā aśruta-purva. Never saw. Although she is associated with Nārāyaṇa, but she never saw such wonderful feature of the Nārāyaṇa. Therefore it is said, adṛṣṭā aśruta-pūrvatvāt sā na upeyāya śaṅkitā. Lakṣmījī is chaste. So śaṅkitā: she was fearful, "Maybe He's different person." And she is the chaste, the most chaste. How she can mix with different person? Therefore śaṅkitā. This word is used, śaṅkitā. Although she is supposed to know everything, still, she was thinking, "May not be my husband." This is the ideal chaste, chastity, that even Lakṣmījī, being doubtful about Viṣṇu, she did not talk, did not approach. Śaṅkitā. This is another quality of Lakṣmījī. She became afraid, "He may not be Nārāyaṇa," because she's never experienced of her husband such wonderful feature, half lion and half man. So adṛṣṭāśruta-pūrvatvāt sa nopeyāya śaṅkitā.
So if we study the character of Lakṣmī-Nārāyaṇa, then we shall cease to manufacture such words as daridra-nārāyaṇa or this or that. No. We should therefore never follow this pāṣaṇḍi.
- yas tu nārāyaṇaṁ devaṁ
- samatvena vikṣeta
- sa pāṣaṇḍi bhaved dhruvam
- (CC Madhya 18.116)
Pāṣaṇḍi means devil, or nondevotee. Abhaktā hīna cara. Be careful not to mix with nondevotee who imagines about God. They do not believe in God actually. This pāṣaṇḍi means who do not believe in God. They think that there is no God, but they simply say, "Yes, there is God, but God has no head, no tail, no mouth, nothing." And then what is God then? But these rascals say nirākāra. Nirākāra means there is no God. Say frankly that there is no God. Why do you say, "Yes, there is God, but He has no head, no tail, no leg, no hand"? So what is there? So this is another cheating. Those who are atheist, they say frankly, "I do not believe in God. There is no . . ." That we can understand. But these rascals, they say, "There is God, but nirākāra." Nirākāra means there is no God, but sometimes the word is used nirākāra. But that nirākāra does not mean God has no akāra. That nirākāra means that not this material akāra. Iśvaraḥ paramaḥ kṛṣṇah-sac-cid-ānanda vigrahaḥ (BS 5.1). His body is sac-cid-ānanda. That is completely impossible to see within this material world. Our body is not sat; it is asat. This body which I have got now or you have got, it will remain so long this life . . . And when it is finished, it is finished forever. You'll never get this body again. Therefore asat.
But Kṛṣṇa's body is not like that. Kṛṣṇa's body is the same, sat; always the same. Kṛṣṇa's another name is narakṛti. Our body is imitation of Kṛṣṇa's body, not that Kṛṣṇa's body is imitation of our body. No. Kṛṣṇa has got His body, narakṛti, nara-vapu. These things are there. But that vapu is not like this asat. Our body is asat. It will not stay. His body is sac-cid-ānanda. Our body is asat, acit and nirānanda—just opposite. It will not stay, and there is no knowledge, acit, and there is no bliss. Always we are unhappy. So nirākāra means not a body like this. His body is different. Ānanda cinmāyā rasa pratibhavitabhis (BS 5.37). Ānanda-cinmāyā. Aṅgāni yasya sakalendriya vṛtti-manti paśyanti pānti kalayanti ciraṁ jaganti (BS 5.32). His aṅgāni, aṅgāni, parts of the body, are described, sakalendriya-vṛtti-manti. I can see with my eyes. My, this special function of my . . . this part of the body is to see. But Kṛṣṇa: sakalendriya-vṛtti-manti—He can not only see, but He can eat also. That is import. By seeing, we cannot eat, but whatever we offer, if Kṛṣṇa sees, He eats also. Aṅgāni yasya sakalendriya-vṛtti-manti. So how we can compare Kṛṣṇa's body with our body? But avajānanti māṁ mūḍhāḥ (BG 9.11). Those who are rascals, they think that "Kṛṣṇa has two hands, two legs; therefore I am also Kṛṣṇa. I am also." So don't be misled by the rascals, pāṣaṇḍi. Take as there in the śāstra, learn it from authorized sources, and be happy.
Thank you very much.
Devotee: Jaya Śrīla Prabhupāda! (end).