680820 - Lecture SB 07.09.12-13 - Montreal
- tasmād ahaṁ vigata-viklava īśvarasya
- sarvātmanā mahi gṛṇāmi yathā manīṣam
- (SB 7.9.12)
Prahlāda Mahārāja is submitting that, "I do not require to be highly elevated to offer my prayers to the Supreme Personality of Godhead." Nobody requires any material acquisition to approach God. We have been discussing this point for the last few days. Simply bhaktyā tutoṣa gaja-yūtha-pāya (SB 7.9.9). Even an elephant or any other animal can also satisfy the Lord. How? Bhaktyā, simply by feelings of love, that's all. So Narottama dāsa Ṭhākura, he is offering his prayers to the Lord, haha prabhu nanda-suta, vṛṣabhānu-sutā-yuta (Iṣṭa-deve Vijṣapti 4): "My dear Lord, the son of King Nanda . . ." Kṛṣṇa's foster father's name was Nanda Mahārāja. So He is very much pleased when He is addressed as "the son of Nanda."
(break) He is the original person. He has no father. But He accepts His devotee as His father. He accepts His devotee as mother. He is full in Himself, but still, He awaits the affection of father and mother. This is the beauty of Kṛṣṇa. So He takes pleasure when He is addressed as Nanda-suta, as Rādhā-ramana, like that.
So Narottama dāsa Ṭhākura is addressing, "My dear Lord, the son of Nanda," and vṛṣabhānu-sutā-yuta, "and present with the daughter of King Vṛṣabhānu . . ." Rādhārāṇī's father was Vṛṣabhānu. He was also a king. So Kṛṣṇa and Rādhā is combined, and the devotees addressing, "My dear son of Nanda, You are now united with the daughter of Vṛṣabhānu." Karunā karaha ei bāra: "Now You bestow Your mercy upon this fallen soul." Narottama dāsa kahe.
This prayer is offered by Narottama dāsa Ṭhākura, a great ācārya of the Vaiṣṇava sampradāya. He is saying for himself, "My dear Lord, don't kick me away." Narottama dāsa kahe, nā ṭheliho rāṅgā pāya: "Don't kick me away. Accept me in the service of Your lotus feet." Tomā bina ke āche āmāra: "I have no other shelter than Yourself."
This is the sum and substance of all prayer. If you submit to the Lord that, "I have no other shelter than Yourself," then He takes at once charge of you. But if you think that, "My dear Lord," or "My dear God, I come to You for my daily bread, and as soon as You give me my daily bread, my business is finished with You . . ." No. That is also very good, but this is not love. This is business. The Kṛṣṇa wants lover not for any business.
When Prahlāda Mahārāja was offered benediction by the Lord, "My dear Prahlāda, now whatever you want you can ask from Me," Prahlāda Mahārāja said: "My dear Lord, You are so opulent and I am so poor. And I am addicted to this material enjoyment. You are offering me, 'Whatever you want, you can take from Me.' " Just imagine.
Suppose I am a poor man, and if a rich man says: "Swāmījī, whatever millions of dollars you want, you can ask from me," then I shall put my claim—a big, very big amount, "Oh, here is a great opportunity." But Prahlāda Mahārāja refused. Prahlāda Mahārāja said: "My dear Lord, it is my duty to render service unto You not in exchange of something, gain. Oh, I am not a merchant that I am doing this." Vanik-vṛtti. So the Lord was very satisfied.
That is the way of pure devotion. That was taught by Lord Caitanya. Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye (CC Antya 20.29, Śikṣāṣṭaka 4): "My dear Lord, I do not ask from You any amount of wealth," na dhanaṁ na janam, "neither any number of followers." Because every one of us, we want to be the richest man in the world, the greatest leader of the world, and to have a very beautiful wife . . . this is our heart's desire in the material world, to control over a vast mass of people—I want to be prime minister, president or political leader, Hitler or Gandhi, like that—and to amass vast amount . . . amounts of wealth.
Caitanya Mahāprabhu says: "No, no, no. I don't want all these things." This is prayer. Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye. "Then what for You have come to Me?" Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: "My dear Lord, I pray that birth after birth I may have unconditional, causeless devotion unto You."
Not devotion for some purpose. That is not pure devotee. If you have got some purpose to . . . that is, of course, accepted in the Bhagavad-gītā, that if anyone goes to Lord to pray something with purpose, that is also good. But that is not pure. Pure devotee never asks anything from the Lord. That is pure devotion.
So Prahlāda Mahārāja was a pure devotee. Therefore he does not make any business with God that, "I offer You my prayer to take something from You." We shall discuss these prayers of Prahlāda Mahārāja one after another, and in none of the paragraph you will find that Prahlāda Mahārāja is asking something, "Give me this for my sense gratification." No. This is the sign of pure devotion.
So he says, mahi gṛṇāmi, "I shall simply . . ." You can pray. Anyone can pray. It does not require any education. If you simply feel, "Oh, God is so great. Oh, He has created the sun. He has created this moon. Oh, He has created this ocean. He has created this air. He has created so many fruits, so many flowers." Go on. You don't require any education. Simply try to understand how great God is.
There is no other education required. In the Bhagavad-gītā the Lord says, prabhāsmi śaśi-sūryayoḥ (BG 7.8). He says that "I am the taste in the water." Who does not take water? Water is our life. So when you take water, quench your thirst, you can immediately thank God, because that taste is God. So immediately you can remember, "O my dear Lord, You have created so nice thing, water. Oh, I am so thirsty. It is quenching my thirst. Thank You." Is it very difficult?
But the nonsense, they will not do even this. They'll say: "Oh, God is dead." Therefore we are suffering. We are so ungrateful that we even do not give thanks. In the ordinary way, if somebody gives me a glass of water when I am thirsty—it is etiquette—I say, "Thank you." And the God has given us so vast mass of water in the ocean, in the sea, in the sky—without water we cannot live—there is no thanksgiving.
There is no thanksgiving. Rather, we say: "God is dead." There are so much profuse light. For this electric light you are paying bill to the electric company; and God is supplying so much light, in the night as moon, in the daytime as sun. Prabhāsmi śaśi-sūryayoḥ (BG 7.8). Śaśi means moon, and sūrya means sun. So He is supplying so much light, everything, whatever we require, and there is no thanksgiving.
So only one has to become grateful. Prahlāda Mahārāja says that, "I don't require to be very educated or a learned scholar in Sanskrit or any other language, and very poetic so that I have to offer my prayers in a beautiful language and God may be pleased by the poetic idea." Just like some mundane poet thinks that they imagine some poetic ideas, and thereby God is pleased. No. Bhaktyā tutoṣa bhagavān gaja-yūtha-pāya (SB 7.9.9): "The God can be pleased only by the feelings of your love." That is required.
But anyone can do that, provided he feels the gratitude that, "God is so kind." Prahlāda Mahārāja said, nīco 'jayā guṇa-visargam anupraviṣṭaḥ pūyeta yena hi pumān anuvarṇitena (SB 7.9.12). Now, God is so kind that He is giving you light, air, everything that you require for your existence. Either you give Him thanks or you do not give Him thanks, the supply will be there. But somebody says: "Then what is the use of giving Him thanks?" The use is for yourself. What is that? Prahlāda Mahārāja says, pūyeta yena pumān anuvarṇitena (SB 7.9.12): "If I give thanks to Lord, then I become purified."
God does not wait for your thanks. He has already created. But if you give thanks, then you become purified. What is that purification? The purification is that gradually you become liberated from the influence of the materialistic modes.
There are three modes of material nature. Somebody is in the modes of goodness, somebody is in the modes of passion; somebody is in the modes of ignorance. But in the Bhagavad-gītā it is said, māṁ cāvyabhicāriṇi bhakti-yogena yaḥ sevate (BG 14.26): "Anyone who is engaged in transcendental loving service," sa guṇān samatītyaitān, "he transcends the influence of these modes of material nature and," brahma-bhūyāya kalpate, "he becomes Brahman realized." We are already Brahman, but we have to realize. And as soon as you realize . . . brahma-bhūtaḥ prasannātmā (BG 18.54). As soon as we realize Brahman, immediately we become anxiety-less, prasannātmā.
So it is for me. We are always suffering with anxiety. Beginning from President Johnson down to the small ant, or beginning from the greatest living creature, Brahmā, down to the ant, everyone is anxious. That is material consciousness. And to become free from anxiety is to become Kṛṣṇa conscious. So if you want to be benefited, what is that benefit? The benefit is to become anxiety-less. That's all.
Just like this little child, he is anxiety-less because he is confident that there is his father, his mother, and they will protect him. He doesn't care for anybody. He is free. So that is the stage of pure Kṛṣṇa consciousness. Not that you shall become a foolish, but the Kṛṣṇa consciousness is so nice that you will be happy. You will be happy in the feeling, "There is my protector. There is my protector."
There is one nice prayer by Yamunācārya. He says, apaharṣayiṣyāmi sa-nātha-jīvitaḥ (Stotra-ratnam 43). Mano-rathena . . . I . . . exactly don't just me remember. Sa-nātha-jīvitaḥ. Kadāpaharṣayiṣyāmi sa-nātha-jīvitaḥ. Bhavantam evānucaran nirantaraṁ praśānta-nihśeṣa-gato-manāntaram. He says, bhavantam eva caran nirantaram: "My dear Lord, when I shall be always engaged in Kṛṣṇa consciousness?" Bhavantam eva caran nirantaram.
Nirantaram means incessantly, without any partition that, "This much I am worldly conscious, and this much I am Kṛṣṇa conscious." No. Simply Kṛṣṇa conscious. Bhavantam eva caran nirantaram. How you can be so Kṛṣṇa conscious? Now, praśānta-nihśeṣa-mano-rathāntaram: "I shall finish altogether all concoction of my mind."
Everything is creating different consciousness by the concoction of mind. Sometimes I am feeling, "Oh, I shall become a great businessman," "Oh, I shall become the president," "I shall become the minister," or "I shall become this and that," so many. The mind is always agitating, "I shall possess that thing. I shall possess that thing. I shall kill him. I shall finish him." So these are called mental hallucination. So one has to become completely free from this mental hallucination, or craziness. Then one can be fixed up in Kṛṣṇa consciousness.
So bhavantam eva caran nirantaraṁ praśānta. Praśānta means prakṛṣṭa-rūpeṇa śāntaḥ. Śāntaḥ means peaceful, completely peaceful. Bhavantam eva caran nirantaraṁ praśānta-nihśeṣa-mano-rathāntaram, kadāham aikāntika-nitya-kiṅkara. This can be achieved when we constantly engage ourself—our mind, our body, our action, our words—simply for Kṛṣṇa.
Simply for Kṛṣṇa. If you talk, you talk for Kṛṣṇa. If you eat, you eat for Kṛṣṇa. If you sleep, you sleep for Kṛṣṇa. If you work, you work for Kṛṣṇa. Always. Bhavantam eva caran nirantaram praśānta-nihśeṣa-mano-rathāntaram, kadāham aikāntika-nitya-kiṅkaraḥ. Nitya means eternally. Kiṅkara means servant. Praharṣayiṣyāmi. "Oh, you are becoming servant? How you can be happy?" "Yes."
How one can be happy by servant, becoming servant, there are many instances. Suppose you are working in a private firm. Fortunately you get a very good job in the government service, where there are so many regulations. You get pension, you get this, that. So everyone aspires to get some government service. And he becomes satisfied. So if you can become satisfied by becoming a government servant, how much satisfied you will be, just imagine, by becoming the servant of the supreme government, Kṛṣṇa.
What is this government? A tiny government. But don't you know how big government is this? This planetary system is running on: the sun is rising in due course; the moon is rising in due course; there is seasonal changes; there are so many demigods, innumerable living entities; their foodstuff is being supplied; it is being produced in different planets, different varieties.
So there is a huge, big government of Kṛṣṇa. So if you become a servant of that big government, how much you will be satisfied, just imagine. If you can become satisfied by serving this tiny government, why not become satisfied being the servant of the supreme government?
So to become servant of Kṛṣṇa, or God, is the supreme satisfaction. It is not that . . . that service is very valuable service. Sa-nātha-jīvitaḥ. Sa-nātha-jīvitaḥ means that service is not ended, only few minutes' notice. Just like government servant cannot be dismissed simply by saying: "Oh, don't come . . . come tomorrow. We don't want." So if government service cannot be terminated so whimsically, how Kṛṣṇa's service can be terminated whimsically? No.
So as soon as you become servant of Kṛṣṇa you get full satisfaction. Sa-nātha-jīvitaḥ. Sa-nātha-jīvitaḥ means you will understand that "I have a master who is so full, who is so complete, who is so competent, who is so faithful and who is so nice, there is no injustice." Therefore, those who are mendicants, they are so much confident that, "Kṛṣṇa will provide for my subsistence. Kṛṣṇa will . . ." Abhayam. Therefore they are not fearful. Abhayaṁ sattva-samśuddhiḥ (BG 16.1).
In the Bhagavad-gītā you will find that . . . that one has to attain to that stage—no fearfulness. Fearfulness is due to our absorption in the material consciousness. Bhayaṁ dvitīyābhiniveśitaḥ syād īśad apetasya viparyayāsmṛtiḥ (SB 11.2.37). Because we have got a different consciousness, therefore we are fearful. If you are Kṛṣṇa conscious, then we can never be fearful. Nārāyaṇa-paraḥ sarve na kutaścana bibhyati (SB 6.17.28): "One who is in Kṛṣṇa consciousness, he is not afraid of anything." Several times I have given you this example: especially Lord Jesus Christ, he was not fearful. When he was punished to be crucified, he never cared for it.
So these are . . . there are many examples in the history, in the scriptures, that those who are Kṛṣṇa conscious, or God conscious, they are not fearful. Prahlāda Mahārāja himself, he was five-years-old boy, and his father was teasing him, "Oh, you cannot become Kṛṣṇa conscious. Who is Kṛṣṇa?" Atheistic, "You cannot do that. It is my order."
He several times pleaded, "My dear father, why you are talking like this? You are also servant of Kṛṣṇa." So he never cared for it. Ultimately he wanted to kill his five-years-old boy, and Lord Nṛsiṁha-deva appeared. And this prayer is in connection with that. So Prahlāda Mahārāja is beginning his prayer:
- sarve hy amī vidhi-karās tava sattva-dhāmno
- brahmādayo vayam iveśa na codvijantaḥ
- kṣemāya bhutāya utātma-sukhāya cāsya
- vikrīḍitaṁ bhagavato rucirāvatāraiḥ
- (SB 7.9.13)
So he is praying, "My dear Lord, the . . . here the demigods are present." The demigods means Brahmā, Lord Śiva and others, Indra. "They all have come here because You have appeared. So they are not troublesome like my father. They are not troublesome. Because my father was a demon, so he was against always, always against God. But these demigods, they are not like my father. So You pacify Yourself. Now my father is killed. That business is finished. Now, these people, they will never create any trouble, so You become pacified."
That is the difference between the demons and demigods. There are two classes of living creatures always. Either in this planet or any planet within this universe, there are two classes of living creatures. One is called the demon, and the other is called the demigod. What is the difference?
The demigods are godly. They accept the existence of God, they obey the orders of God, they act in God consciousness, or Kṛṣṇa consciousness, whereas the demons, they don't believe in God, they defy God's regulations, and they want to become imitation God. So Hiraṇyakaśipu was that type of demon, whereas the Brahmā and others, they were not that.
So Prahlāda Mahārāja is saying that he īśa. Amy udvijanto bibhrataḥ sarve brahmādayaḥ sattva-mūrtayaḥ: "Now, because You have appeared in so fierceful appearance, these persons, these demigods, they have become afraid. So they are Your devotees. So for their pacification, please, You also become pacified."
So we shall discuss next meeting. Any question, you can ask. Hare Kṛṣṇa. Yes?
Rukmiṇī: Is there a Christ-loka?
Prabhupāda: Yes. Why not? There are innumerable lokas. Why not Christ-loka? (break)
- koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
- tad brahma niśkalam anantam aśeṣa-bhūtaṁ
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.40)
In the effulgence, bodily effulgence of Govinda, just like the sunshine is effulgence of the sun planet, similarly, Govinda's planet, the original planet, which is called Goloka Vṛndāvana, that is the original effulgence, light. And when that light is distributed there are innumerable universes created. Just like within the sunlight there are innumerable planets. So in each and every planet there are different kinds of living entities, so why not a planet belonging to Christ? There is no doubt about it. There must be.
(break) The Fifth Canto of Śrīmad-Bhāgavatam, the description of different planets are there.
Janārdana: You're not supposed to ask from God anything for yourself. So you can ask from God maybe things to help improve your consciousness?
Prabhupāda: What is that?
Janārdana: He is asking this question. (break)
Prabhupāda: Ask anything for your necessities, that is pure consciousness.
Janārdana: (translates into French)
Prabhupāda: Just like a child. He does not ask anything from his parents. The parents are careful to supply everything he needs. Similarly, God is already careful to supply our needs. Just like in the beast society, bird society, they do not pray. They haven't got any church. They do not go to the church to pray, "My dear Lord, father, give us our daily grains," but they are supplied without prayer. So that arrangement is already there.
Therefore one who is intelligent, his prayer should be simply gratitude, "My dear father, You have supplied the necessities of my life so much amply, I must be feeling very grateful. So these preparations I have made for You because it is Your goods. You have supplied these grains, so You kindly first of all take. Then I will take." So kṛṣṇa-prasādam. This is kṛṣṇa-prasādam, acknowledgement.
So we are not prepared even to do that, neither we are prepared to follow the rules and regulation. We must follow the rules and regulation, what is allotted for us or what should be offered to Kṛṣṇa. If we want to offer Kṛṣṇa something, then we must offer such things which Kṛṣṇa wants to eat. So we do not know, neither we care to know. We simply ask, "Oh, give me my bread or grains. Then my business is finished." No. That is the difference.
But this man who is going to church or temple to ask for food is better than that man who has no connection with God, so much better that he has some relationship with God, "My dear father, You give me." At least, he accepts, "The father sends the bread." That is very good. But when the son will be intelligent, he will know, "The father sends the bread even without my prayer. Therefore I must offer my gratitude." That is intelligence. That is pure devotion.
(break) . . . father is not only my father; He is father of all living entities. So He is supplying other living entities. They cannot offer any gratitude. The beast, the birds, they cannot offer any gratitude. But I am human being, I have got developed consciousness. I must feel grateful for God's mercy and offer my gratitude. That is my duty. (break) (end)