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 Bhagavan explains in the 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 this 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. The scriptures call such dharma as Kaitav dharma, meaning of Kaitav is cheating, deception. This is stated in beginning of Śrīmad-Bhāgavatam, 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 Bhagavan . . . that is dharma. Why, because the jivas (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 Bhagavan (supreme personality of godhead) has created. Like Bhagavan created this tamarind which is sour in taste and sugarcane is sweet, that is what Bhagavan has created. Water is fluid . . . but stone is hard. Who created these . . . Bhagavan 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 Bhagavan, what is his dharma?

The dharma of amshah (Jiva atma) is to serve the whole (Bhagavan). 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 Bhagavan saya sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja . . ." because those all are situated in cheating dharma (religions). Therefore Bhagavan himself comes down and teaching them . . . this is dharma. Why Bhagavan 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 Bhagavan comes to establish the dharma (real transcendental service), one of the purpose of incarnation of Bhagavan (Lord) is to establish the dharma . . . but then again Bhagavan is saying like sarva-dharmān parityajya . . .. So if Bhagavan 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 Bhagavan . . . 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 . . . Bhagavan and Bhakt (devotee) and exchanges in between, that is known as Bhakti. All are not unified, Bhagavan is present, Bhakt is also present and the devotional exchanges between Bhakt and Bhagavan that is Bhakti. And what kind of Bhakti it is . . . ahaituky, that Bhagavan will grant us something or Bhagavan 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). Bhagavan 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 Bhagavan 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 karma) 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 arati (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 arati (a special ceremonial service to deity) to lord, remembering him, doing kirtan (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 karma), 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 Bhagavan in temple, go to Bhagavan to demand something. They are designated in scriptures as puṇyavān. Sukṛti . . . because one who is sinful doesn't approach Bhagavan at all, therefore even if someone approaches Bhagavan with some desire then he too is puṇyavān (who performed pious karma 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 Bhagavan then it certainly is punya (pious karma). But for bhakt (devotee) it is not about pap' '(sin) or punya (pious deeds) . . . 'paap' is cause of material bonding, punya too is cause of material bonding. Therefore true bhagvad-bhakt' '(devotee of Bhagavan) is above pap and punya, has no concern with pap-punya, their concern is to satisfy the Bhagavan, doing so if may involve pap 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 workers) thinking is to attain material pleasures, we get the Swargalok', 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 Śrīmad-Bhāgavatam 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 Bhagavan.

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 thousand) 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 a 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 Bhagavan 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 Bhagavan is not seen to me doesn't mean not doesn't exist . . . you say show me the Bhagavan . . . hey! how will you see the Bhagavan . . . first do the practice . . . of how is Bhagavan 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 Bhagavan . . . how will you see . . . premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva . . . twenty for hours just see Bhagavan 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 Bhagavan, this wealth belongs to Bhagavan, this country belongs to Bhagavan . . . whatever is seen, so like Bhagavan 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 Bhagavan, see! this taste we relish is Bhagavan, . . . prabhāsmi śaśi sūryayoḥ . . . likewise in the scripture Bhagavan 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 Bhagavan, this is the only difference. Premāñjana-cchurita-bhakti-vilocanena . . . in the same way Bhagvad-bhakti, which means love of Bhagavan, all the time smaran (remembrance) of Bhagavan . . . 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 Bhagavan 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 Pariksit Mahārāja . . . śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane . . . Pariksit Mahārāja' 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 Kali-Kali-yuga 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 Sukadeva muni (greatest of sage and son of sage Vyasa) also arrived because Pariksit Mahārāja was great devotee of the Lord, Sukadeva 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 Pariksit Mahārāja 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 'Sukadeva Goswami' suggested Mahārāja (great king) you only listen to the Kirtan (glories of lord) of Bhagavan, listen to Śrīmad-Bhāgavatam. So then all the sages were agreed that what Sukadeva 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 'Bhagvat' . . . therefore śravaṇe parīkṣid, Pariksit Mahārāja (the great king Parikshit) attained the liberation just by hearing . . . he attained the lotus feet of Bhagavan and 'Sukadeva 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 Bhagavan . . . discourse happens that is also kirtana. Sravaṇaṁ 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 . . . 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 Bhāgavatam was written and Bhagavad-gita that Bhagavan 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 jiva (soul), it is written by liberated jiva, who does not have four flaws bhrama, pramāda, vipralipsā, karaṇāpāṭava, therefore it is considered as scripture. See in the Bhāgavatam Lord Buddha's character is described . . . kīkaṭeṣu bhaviṣyati while Śrīmad-Bhāgavatam was composed five thousand years ago and Lord Buddha was born two and half thousand years back from now therefore in Bhāgavatam where there is description about the incarnations of Bhagavan, Lord 'Buddha's' name is also mentioned but it is stated as bhaviṣyati . . . will come in future, this is called sastra (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 Bhagavad-gita Bhagavan says look here Arjuna 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 Bhagavan provides food to all . . . to the animal of water and to animal of earth . . . there is elephant, tiger . . . to all Bhagavan provides food.

nityo nityānāṁ cetanaś cetanānām

eko bahūnāṁ yo vidadhāti kāmān

(Kaṭha Upaniṣad 2.2.13)

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