721014 - Lecture Hindi - Delhi

by

Lectures by Date, 1972

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

721014LE-DELHI - October 14, 1972 - 58:25 Minutes

(Translation into English from Hindi)

Prabhupāda:

ahaituky apratihatā

yayātmā suprasīdati

(SB 1.2.6)

Yesterday I was explaining about this verse, that for the mankind this 'Paro Dharma' must only be accepted. 'Para' and 'Apara'.. 'Apara' means inferior and 'Para' means superior, currently situation of ours is mix of superior and inferior state, because this physical body is inferior and the soul is superior as 'Bhagwan' explains in Bhagavad Gita..

bhūmir āpo ’nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

(BG 7.4)

apareyam itas tv anyāṁ

prakṛtiṁ viddhi me parām

(BG 7.5)

.. Realization of 'Para' and 'Apara'

When I am placed in 'Apara Prakriti'(material nature) then that time whatever 'Yajña' (religious act or duty) I perform, is known as 'Apara' dharma. Like usually we people think that our dharma (religion) is Hindu dharma, and others identify themselves with Muslim dharma or Christian dharma, some believes their dharma is serving the nation and for some it is service of the society. So all these dharma since related to this body(physical) hence are 'apara' dharma, inferior dharma. So when placed in inferior dharma then correct dharma.. 'Yajña' is not done. Scripture call such dharma as 'Kaitav' dharma, meaning of 'Kaitav' is cheating, deception. This is stated in beginning of 'Srimad Bhagvatam' "dharmaḥ projjhita-kaitavo", all cheating religions though falsely running on the name of dharma(religion) are not actual dharma.

First understand what is dharma, scripture says "dharmam tu saksad bhagavat-pranitam . . .". Dharma is that spoken by 'Bhagwan'(supreme manifestation of God).. command that is given by 'Bhagwan'.. that is dharma. Why, because 'Jiva' (living entities) is only 'amshah' (eternal fragmental part) of 'Bhagwan', "mamaivāṁśo.. jīva-bhūtaḥ . . .". Like yesterday I presented before you people.. like this finger of ours.. is a part(limb) of body.. and I want this limb to gently scratch my head. ( . . . demonstration . . . do little something like this ). So like it is very appropriate for 'amshah'(limb) to serve the command of whole(body)and there could be other such examples.. like government issued some order.. or in state assembly whatever instruction given by chair-person has to be followed by members.. likewise laws are there. So the dharma means which can't be let off.. one can not say that I will not obey the rules of government, otherwise you will be in trouble and agony. Government will administer you.

So what is the dharma? Dharma is.. that 'Bhagwan'(supreme personality of godhead) has created. Like 'Bhagwan' created this 'tamarind' which is sour in taste and sugarcane is sweet, that is what 'Bhagwan' has created. Water is fluid.. but stone is hard. Who created these.. 'Bhagwan' only created. So if there is stone but hardness is missing.. it's not like this.. wherever stone there is hardness, wherever is water there is fluidity, wherever is fire there is temperature, light. So dharma is also like this, we have to understand. Dharma is not that we created by our whims (or mental speculations). The meaning of dharma (..Sanskrit quote..) anything that exist along for example someone have given little sugar in your hand, you know it's dharma is sweetness, however you taste this sugar and find no sweetness.. hey, what is this it is not the sugar, because it is not dharma of sugar. Likewise we have to understand what is dharma of this 'Jiva-atma' (living soul), everything has it's distinct dharma.. so the 'Jiva-atma' (living soul) which is infinitesimal part('amshah') of 'Bhagwan', what is his dharma?

The dharma of 'amshah'(Jiva atma) is to serve the whole('Bhagwan'). That is the thing.. 'Bhagvad seva'(serving the supreme personality of godhead) this is the real dharma, that is why scripture says.. "sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje . . .". There will be found so many dharma.. all of different types.. but scripture says those are cheating dharma (religions), 'kaitav' dharma. That is why 'Bhagwan' saya "sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja . . ." because those all are situated in cheating dharma(religions). Therefore 'Bhagwan' himself comes down and teaching them.. this is dharma. Why 'Bhagwan' comes here.. "dharma-saṁsthāpanārthāya . . ." to establish the dharma. That only is great dharma, superior dharma, which teach us the 'Bhagvad-bhakti'(devotion to supreme personality of godhead).

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham

(BG 4.7)

paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

(BG 4.8)

" . . . yuge yuge sambhavāmi", so 'Bhagwan' comes to establish the dharma (real transcendental service), one of the purpose of incarnation of 'Bhagwan'(Lord) is to establish the dharma.. but then again 'Bhagwan' is saying like "sarva-dharmān parityajya . . .". So if 'Bhagwan' comes here to establish the dharma then why he says to give up all the dharma (religions), this need to be pondered upon.

He is saying to give up.. because those all are not real dharma but the cheatings only. Dharma 'kaitav', 'kaitav' means cheating. That dharma(religion) which is not teaching 'Bhagvad-bhakti'(devotion to supreme lord), not teaching the surrender unto the lotus feet of 'Bhagwan'.. that is cheating dharma(religion). Clearly stated "sa vai puṁsāṁ paro dharmo . . . " That only is superior dharma, great dharma by which we are taught about the 'Bhagvad-bhakti'(devotion to supreme lord).

" . . . yato bhaktir adhokṣaje" the meaning of 'Bhakti' is.. 'Bhagwan' and 'Bhakt'(devotee) and exchanges in between, that is known as 'Bhakti'. All are not unified, 'Bhagwan' is present, 'Bhakt' is also present and the devotional exchanges between 'Bhakt' and 'Bhagwan' that is 'Bhakti'. And what kind of 'Bhakti' it is.. 'ahaituky', that 'Bhagwan' will grant us something or 'Bhagwan' will repay us something that is why I am performing devotional service.. NO.. that is not a pure 'Bhakti'(devotion). 'bhaktir ahaituky'.. without any reason(material desire). 'Bhagwan' is our 'Prabhu'(Lord) and our work is to serve only, that is pure 'Bhakti'(devotion). 'ahaituky'.. like this finger, 'amsah'(part) of ours, if we do not feed it for ten days and just take it's service. The finger wouldn't retort and say since you haven't fed me I will not serve you anymore. In whatever condition 'Bhagwan' keeps us ..our concern is the 'seva'(service) only. Like king 'Kulshekhar' speaks in 'Mukund-Mala-Stotra' " . . . yad bhāvyaṁ tad bhavatu . . . " what may happen let it happen, according to our 'Karma-fal' (result of our karmas) we do not care of that, however let my mind always be surrendered unto your lotus feet, that I desire.

Sri Chaitanya Mahaprabhu also teaching us

na dhanaṁ na janaṁ na sundarīṁ

kavitāṁ vā jagad-īśa kāmaye

(CC Antya 20.29)

This song we usually sing in 'aarti'(prayer) ".. dhan ghar aave, jai jagad-īśa". praying to 'Jagdish'(Lord of universe), the wealth be showered upon us, this is not pure 'Bhakti'(devotion). 'Ahaituki'(no materialistic intention).. I am doing 'aarti'(a special ceremonial service to deity) to lord, remembering him, doing 'kirtans'(congregational chanting) therefore wealth make a way to my home.. this is not a pure 'Bhakti'(devotion). This is 'vidya-bhakti', it is under the influence of 'jñān'(mundane knowledge) and 'karma'(mundane karmas) , something like.. 'karmic' people, who seeks profit in every action they do. The amount of diligence exercised by 'karmic' are considered as nil if it doesn't return any profit, material gains. But 'Bhakti' is not meant to achieve such material gains, like say currently I have thousand of rupees and by performing 'bhakti' I will turn into ten thousands, hundred thousand rupees. this is not called as 'bhakti'(pure devotion) however it's called 'bhajan' "catur-vidhā bhajante māṁ janāḥ sukṛtino . . ." 'sukṛti', such 'bhajan' is performed by those who are 'sukrtivan'(who have obeyed the principles of human life or the regulative principles of 'varṇa' and 'āśrama'), those who are 'puṇyavān'(pious).. they approach 'Bhagwan' in temple, go to 'Bhagwan' to demand something. They are designated in scriptures as 'puṇyavān'. 'sukṛti' .. because one who is sinful doesn't approach 'Bhagwan'(god) at all, therefore even if someone approaches 'Bhagwan'(God) with some desire then he too is 'puṇyavān'(who performed pious karmas in this/past life).

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

(SB 1.2.17)

With whatever intention if someone hears about the name, quality, pastime, associates, specifics of 'Bhagwan' then it certainly is 'punya'(pious karma). But for 'bhakt'(devotee) it is not about 'paap'(sin) or 'punya'(pious deeds).. 'paap' is cause of material bonding, 'punya' too is cause of material bonding. Therefore true 'bhagvad-bhakt'(devotee of 'Bhagwan') is above 'paap' and 'punya', has no concern with 'paap-punya', their concern is to satisfy the 'Bhagwan', doing so if may involve 'paap' or 'punya', doesn't care. Therefore it is said.. thought of pure 'bhakti' is 'anyābhilāṣitā-śūnyam' .. no material desire .. completely void('śūnyam'). "anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam . . . " and 'jñānīs'(advanced in knowledge) their thinking is " . . .brahmānusandhāna" to merge with impersonal 'brahmān', get unified with, this is thought of 'jñānīs'.. 'jñāna-karma'.. and 'karmī'(fruitive worker's) thinking is to attain material pleasures, we get the 'Swargaloka', 'Maharlok, Janloka'.., very nicely get to savor food delicacies.. such is the thought of 'karmī'.

However this very thought of 'bhakti' is "jñāna-karmādy-anāvṛtam . . . ", it is beyond the ensued fruition of 'jñāna' and 'karma', as Sridhar Swami is explaining.. that in 'Srimad Bhagwatam' where "dharmaḥ projjhita-kaitavo.. ’tra.." there Sridhar Swami says .."atra Srimad Bhagwate.. mokṣā vanchha ābhisandhir paryantam nirastaḥ".. who desire for liberation is also completely rejected, it's not right. Above the liberation, in this way ' . . . ahaituky, adhokṣaje' .."

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

(SB 1.2.6)

Such a 'ahaituky'(unmotivated) devotion can not be subject to any 'pratihat'(interruption).. O Sahib I am a poor fellow how can I perform 'bhakti' (devotional service).. right now I am working for my livelihood.. NO 'apratihatā', whether we are poor or wealthy or stupid.. whatsoever.. whether one is fallen or whether a sinful.. it's for all. 'ahaituky apratihatā' without any pretended interruption.. only thing required from us to ascertain is, that from today on I will be surrendered to holy feet of 'Bhagwan'(supreme Lord). It is not the way.. that I am less intelligent so now I have to first study 'vedanta' in order to attain knowledge then after I will be engaged in 'bhakti'(devotional service).. or right now I am poor person.. let me first earn two, four, ten 'lakh'(hundred thousands) rupees, then only I will be engaged in 'bhakti'(devotional service).. or right now I am just a young boy how will I perform 'bhakti'.. in this even 'balak' (young boy) can do.. see this little girl, she is just four year old, see she is dancing(in holy 'kirtana').. 'apratihatā' this is not the matter, that she is girl, she is quite young, she has to first attain knowledge, do all other worldly stuffs then only she will be able to perform 'bhakti'.. no immediately.. because in this world there is no question of young boy or old man, all are young boys and all are old men, is there a guarantee of some young boy will live up to hundred years.. No, when there is life.. 'Prahlad Maharaj' is saying.. " . . . durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam" This human life is very rare, the human body is most rarely achieved, after migrating thru 8.4 millions different 'yonis' (life form or species).. once a while if get into a tree form then have to stand for ten thousand of years.

In America, there in San Francisco, in a garden I saw(tree), it was told to me standing here from seven thousand years, it may still stand there for seven thousands years more. So in this way life is given but what is use of such lengthy life.. many big scientists talk about human society should be surviving for as many long years but what is benefit of surviving such long.. this tree is also surviving. One is living even just for two years.. achieve the 'bhagvad-bhakti'(devotion to supreme Lord) then life is successful.. otherwise standing like a tree for ten thousands of years, what's use. there is mention in the scripture " . . . sarva himno jīvanti . . ." this tree we know, isn't it living.. and if someone says.. it lives but it doesn't have sexual pleasure.. then scripture replies.. this dog and hog don't they get sexual pleasure, likewise everything is thought thru in scripture. So for human life it is appropriate "sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje . . . " the name of 'Bhagwan' is 'adhokṣaj'.. this is synonym of 'jnana'(transcendental knowledge).. 'pratyaksa'(direct, visible), 'paroksa'(invisible, indiscernible), 'aparoksa'(not invisible, discernible), 'adhokṣaj'(that which is beyond the measurement of our senses), 'aprahita'(unstirred).. all knowledge is not same, ordinary persons' knowledge is 'pratyaksa'.. whatever is seen in front of eyes is considered truth by him.. rest is not understood, that is 'pratyaksa-jnana'(visible knowledge),however such knowledge is not correct, our great grandfather has some name but we have not seen by eyes, so does it mean he was not existed.. in the same way even if 'Bhagwan'(God) is not seen to me doesn't mean not doesn't exist.. you say show me the 'Bhagwan'.. hey! how will you see the 'Bhagwan'.. first do the practice.. of how is 'Bhagwan'(God) to see..

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

(BS 5.38)

Attain the 'Bhagvad-prem'(love of Godhead), how to attain the 'Bhagvad-prem' learn to it.. advance slowly, slowly will certainly see the 'Bhagwan'.. how will you see.. "premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva . . . " twenty for hours just see 'Bhagwan' only. First make that eye, what is method to make that eye "sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam . . . " this eye of me by which I see things.. but what exactly I am seeing.. this is our country, our family, our body, our son, our wealth.. seeing all this. Now when you start seeing.. this body belongs to 'Bhagwan', this wealth belongs to 'Bhagwan', this country belongs to 'Bhagwan'.. whatever is seen, so like 'Bhagwan' is teaching.."raso ’ham apsu kaunteya . . . " this water you drink, in that this 'rasa'(taste) found, that is me. In this way start seeing the things, everyone drinks water, whenever drink water.. have a taste of it.. that time look for the 'Bhagwan', see! this taste we relish is 'Bhagwan', " . . . prabhāsmi śaśi sūryayoḥ . . . " likewise in the scripture 'Bhagwan' himself is instructing us.. that way start seeing the thing.. "sarvopādhi-vinirmuktaṁ . . ." if you see to water.. then see as this is water of our country.. and the 'Bhagvad-bhakt'(devotee of Lord) sees to water.. as this taste of water is 'Bhagwan', this is the only difference. "premāñjana-cchurita-bhakti-vilocanena . . . ".. in the same way 'Bhagvad-bhakti', which means love of 'Bhagwan'(supreme personality of godhead), all the time 'smaran'(remembrance) of 'Bhagwan'.. 'śravaṇaṁ'(hearing), kīrtanaṁ(chanting, glorifying)

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

( SB 7.5.23)

Several kind of facilities given by God, take all of it or one.. take even one.. like here all happens.. 'śravaṇa'(hearing) happens, 'kīrtana'(chanting) also happens, 'arcana'(offering worship) of 'Bhagwan' happens, 'dāsya'(becoming the servant) also happens, 'sakhya'(becoming the best friend;) also happens "sarva ātma safalam.. " here all happens,'navdha-bhakti'(all nine kinds of 'bhakti') is complete. If one can not do complete then 'Bhagwad-bhakti' is such 'aprakrit'(non-material, divine) process that within 'navadha'(nine processes) whether do nine or do eight or seven or six or five.. further .. do at least one. Like this 'śravaṇa' hearing.. everywhere centers are opening.. why, ..because to provide a blessed chance to a person.. at least to come here and listen.. just by hearing and hearing.. it becomes(able to cleanse all doubts in mind).. like 'Parikshit-maharaj'.. "śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane . . . " 'Parikshit-maharaj' when his death time arrived.. he received the notice of seven days.. see, you have to die in seven days, a 'Brahmin' boy had cursed him, so did great injustice, and thereon 'Kalyuga' was started.. so he got the seven days time, what should be done in those seven days, all great sages, demi-gods, emperors from earth were all present, that time 'Shukdev muni'(greatest of sage and son of sage 'Vyasa') also arrived because 'Parikshit-maharaj' was great devotee of lord, 'Shukdev-muni' arrived that time since he is such a great devotee.. will decide the course of welfare.. let me see him, sage 'Vyasa' was also present, in different ways.." . . .nāsāv ṛṣir yasya mataṁ na bhinnam . . . " so in many ways 'Parikshit-maharaj' has asked.. that what to do now in last moments, some said do the yoga, some said do meditation, some suggested discourse and some said to perform 'karm-kand'(karmic activities as prescribed by 'vedas').. however 'Shukdev Goswami' suggested 'Maharaj'(great king) you only listen to the 'Kirtan'(glories of lord) of 'Bhagwan', listen to 'Srimad Bhagwatam'. So then all the sages were agreed that what 'Shukdev Goswami' is saying is correct indeed, so great king heard this.. didn't get into in any other activity, just sat down only to listen the 'Bhagwat'.. therefore 'śravaṇe parīkṣid', 'Parikshit-maharaj'(the great king Parikshit) attained the liberation just by hearing.. he attained the lotus feet of 'Bhagwan'(Lord) and 'Shukdev Goswami' did only 'kīrtana'(chanting), this 'kīrtanaṁ' what I am preaching to you now this is also 'kīrtana', 'kīrtana' doesn't imply as to be performing with drum and cymbals.. 'kīrtana iti kirtayati' where singing the glories of 'Bhagwan'.. discourse happens that is also 'kirtana'.

'śravaṇaṁ kīrtanaṁ viṣṇoḥ' but no one else.. like we go to meeting listens to political leaders' subject and all, not that type of listening.. 'śravaṇaṁ kīrtanaṁ viṣṇoḥ' this only will work, or otherwise in the united nation there is happening 'śravaṇa' and 'kīrtana' only (satire), talking useless, out of concern.. from twenty years.. to establish peace, that kind of 'śravaṇa'(listening) will not work.. even they keep doing it for thousands of year. This 'śravaṇa'(listening) will work.. 'śravaṇaṁ kīrtanaṁ viṣṇoḥ' this is the verdict of scriptures. Let be the meeting of it, let be the assembly of it.

(Here Prabhupad preaches on different subject)

.. so all these considerations are there, scripture has this advice, great 'ācāryas' (bonafide masters) had this advice, so don't let it go, accept to it, these are the original thoughts. Ordinary(conditioned) human has four flaws bhrama(mistakes), pramāda(illusion), karaṇāpāṭava(imperfectness of the senses), vipralipsā(cheating) .. and that liberated person.. therefore five thousand years back this 'Bhagwatam' was written and 'Bhagwad-Gita' that 'Bhagwan' himself spoken, is not old, it is fresh even now and up until today great sages and 'ācāryas' taking benefits from it. Why it is so because it is not written by a conditioned, foolish 'jeev'(soul), it is written by liberated 'jeev', who does not have four flaws 'bhrama, pramāda, vipralipsā, karaṇāpāṭava', therefore it is considered as scripture. See in the 'Bhagwatam' lord 'Buddha' character is described.. 'kīkaṭeṣu bhaviṣyati' while 'Srimad-Bhagwatam' was composed five thousand years ago and lord 'Buddha' was born two and half thousand years back from now therefore in 'Bhagwatam' where there is description about the incarnations of 'Bhagwan' (supreme lord) lord 'Buddha's' name is also mentioned but it is stated as 'bhaviṣyati'.. will come in future, this is called 'shastra'(scriptures).. 'trikalgya'.. knows of three periods.. past, future and present, knows everything. 'Bhagwan' himself saying I knows past, future, present everything, therefore that only should be accepted which knows everything past, future, present. In 'Srimad BhagwadGita' 'Bhagwan' says look here 'Arjun' why do you laments this much because you, me and all the kings, soldiers who came here.. they all were present before, presents now too and will be present in future. This is known as 'bhut, bhavishya, vartmaan samarth' (capable of knowing past, future, present). One who understands past, future, present in this way.. who's eye is not mere three inched eye (beyond material vision).. suddenly if this light-bulb goes off, that eye is vanished.. not that kind.. whether light-bulb lit up or doesn't, he can see past, future everything.. from them we should listen, to them we should respect otherwise "Andhā yathāndhair upanīyamānāḥ" .. one blind man leads several other blind men, all of them falls in a ditch. Hare Kṛṣṇa ! .. Thank you!

Animal which exists ..of four legs ..are of three millions types and human which exists .. are of four hundred thousand types ..so human's species are very few ..rest of the creatures which exists in from water to sky .. 'khecara', 'bhUcara', 'jaGgama', 'sthAvara' ('aerial being', 'inhabiting the earth', 'living being', 'immovable') there numbers are more ..and 'Bhagwan'(God) provides food to all ..to the animal of water and to animal of earth .. there is elephant, tiger ..to all 'Bhagwan'(God) provides food.

nityo nityānāṁ cetanaś cetanānām

eko bahūnāṁ yo vidadhāti kāmān

(Kaṭha Upaniṣad 2.2.13)

It is stated in Veda, this one 'nitya'(eternal) entity 'Bhagwan'(God) .. as like 'Bhagwan'(God) 'cetan'(conscious) entity, I am too 'cetan'(conscious) entity. now what differentiate 'Bhagwan'(God) from us .. 'Bhagwan'(God) provides food to all and we wander looking for food, that's only difference... (this much). And these idiot says I am 'Bhagwan'(God) .. (sarcasm) give all of them to eat, give them, can't even provide food to their own family, accepts 'sanyas'(renounce order) to escape out(from duties) and think I am 'Bhagwan'(God).