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760927 - Lecture SB 01.07.32-33 - Vrndavana

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

760927SB-VRNDAVAN - September 27, 1976 - 32.02 Minutes

Pradyumna: Translation: "Thus seeing the disturbance of the general populace and the imminent destruction of the planets, Arjuna at once retracted both brahmāstra weapons, as Lord Śrī Kṛṣṇa desired." (break) (leads chanting of synonyms of SB 1.7.33) (break)

Translation: (00:28) "Arjuna, his eyes blazing in anger like two red balls of copper, dexterously arrested the son of Gautamī and bound him with ropes, like an animal." (break)


prajopadravam ālakṣya
loka-vyatikaraṁ ca tam
mataṁ ca vāsudevasya
sañjahārārjuno dvayam
(SB 1.7.32)
tata āsādya tarasā
dāruṇaṁ gautamī-sutam
paśuṁ raśanayā yathā
(SB 1.7.33)

Prajopadravam ālakṣya. This is the duty of the king or the government—to see that the citizens are in peaceful condition. So two brahmāstra weapons released, one by Aśvatthāmā and by Arjuna, it created a havoc, catastrophe. And the people were suffering. So this is the duty of the government, to see that everyone is in peaceful condition. During Mahārāja Yudhiṣṭhira's time they were so happy that it is stated that there was not even scorching heat and pinching cold also. Neither people were in anxiety for their livelihood. This is government: to see that people are in good atmosphere in everything. That is the first duty of the government. Of course, we have seen at the present moment also, in some of the European government they have got very good arrangement. In England I have seen, although they have lost their empire, still, people get free education, free medical treatment. And England does not produce practically anything except potato. They . . . the government imports so many eatables so that people may not suffer for want of food. So that is the way of good government from the time immemorial.

So according to Vedic system, the government has to look after about the ultimate goal of life also. The modern government, they are anxious to give material comforts, but formerly the aim was to . . . how to educate people for spiritual advancement of life. Therefore the society was divided into four higher and lower divisions: brāhmaṇa, kṣatriya, vaiśya, śūdra. You cannot make one class of men. That is not very good arrangement. There must be different departments according to capacity. You cannot engage a śūdra in a brāhmaṇa's position, neither you can engage a brāhmaṇa in the śūdra's position. But every one of them should be cooperating. Not that everyone has got the same capacity. Combinedly, they should make progress, and that progress is yajña. Yajña. Yajña means how to satisfy the Supreme Personality of Godhead Viṣṇu, Lord Viṣṇu. Lord Viṣṇu's another name is Yajña-pati, Yajñeśvara. So in the Bhagavad-gītā it is clearly stated . . . (coughing) Water. Hmm. (water cup is empty, and someone has to go to fill it) Another rascaldom. While drinking water they have to take. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). People have to be trained up to work for Yajña. Yajñārtha. If you do not act for the satisfaction of the Supreme Lord, yajñārthe, yajñārthe karma, otherwise karma-bandhanaḥ: you become bound up or conditioned by your work.

So these things are there, and it is the duty of the government to see how things are going on. But it is simply now dream. People are also not interested what is the aim of life, what is the mission of this human form of life; neither there is guidance. There are so many upadravas. That is Kali-yuga. Kali-yuga means that people will be more and more unhappy. Prāyeṇa alpāyuṣaḥ kalāv asmin yuge janāḥ (SB 1.1.10). The first thing is that the duration of life will decrease, alpa-āyuṣa. And manda, all bad men. Hardly we'll find any good men. Manda. Manda means "bad" and "slow." Both the meanings can be manda. Manda-gati: they're not interested in progressive life. That is also manda. Manda matayaḥ: and they have got their own opinions. They do not follow the standard path. And it is confirmed by the so-called leaders, yata mata tata patha, you can manufacture your own way of life. These are the situation of upadrava. Mandāḥ manda-matayo . . . mandāḥ sumanda-matayomanda-bhāgyāḥ (SB 1.1.10). And this Kali-yuga, everyone is unfortunate, manda-bhāgyāḥ. Even in family . . . there is no family life. It is now increasing. They cannot live even peacefully in family. Family means husband, wife, children, father, mother. Generally, this is family.

So in the family also there are enemies. This is prominent nowadays. The family is . . . how in the family one become enemy? Cāṇakya Paṇḍita has analyzed how in the family we can become enemies of one another. The Cāṇakya Paṇḍita says, ṛṇa-kartā pitā śatruḥ: "A father in debts to others is enemy." Ṛṇa-kartā pitā śatruḥ. Because according to Manu-saṁhitā, the son inherits the property of the father. That is everywhere. So Manu-saṁhitā also makes responsible the son for the father's debt. Nowadays, if my father is debtor, I am not responsible. But according to the Vedic laws, the son is responsible the father's debt. Because he inherits the property, why he shall not inherit the debts of the father? According to Manu-saṁhitā law he is obliged to pay the debts of the father.

We have seen one very practical example. Even fifty years ago, in Calcutta, there was a very big barrister. He was a political leader. He was Mr. C. R. Das. So his father died insolvent. His father was also very respectable man, but later on he became so much debtor that he died insolvent, declared. This Mr. C. R. Das, he did not get any property from the father, but by his practice as a barrister he became very rich man. In those days his monthly income was fifty thousand rupees. So he called all the creditors of his father and paid paisa to paisa, that "My father died in debtor. Now I have got money, you can take." So this is the duty of the son. But if one is poor man, he cannot pay. So he becomes a subject matter of criticism. Under the circumstances the father becomes the enemy. So therefore the Cāṇakya Paṇḍita's enunciation, ṛṇa-kartā pitā śatruḥ. And mātā śatrur vyabhicāriṇī: and if the mother, either she becomes prostitute or marries for the second time in the presence of elderly children, she is enemy. Ṛṇa-kartā pitā śatrur mātā śatrur vyabhicāriṇī. And Cāṇakya Paṇḍita had very bad experience with his wife. So he says, rūpavatī bhāryā śatruḥ: "If the wife is very beautiful, she is enemy." And putraḥ śatrur apaṇḍitaḥ: "And if the son is a rascal, no education, he is enemy." So these are the family enemies.

So everything is there in the Vedic literature, instruction how family should be maintained, how the aim of life should be fulfilled. Everything is . . . guidance is there. As I have repeatedly said, that veda-purāṇa, the aim of life being forgotten, kṛṣṇa bhuliya . . . anādi-bahirmukha jīva kṛṣṇa bhuli' gela (CC Madhya 20.117). Caitanya-caritāmṛta. Ataeva kṛṣṇa veda-purāṇa karila. So the Vedas, Purāṇas are there. The instructions are there. Just like here is instruction: mataṁ ca vāsudevasya. Matam. The opinion should be taken from Vāsudeva, Kṛṣṇa. That opinion is already there in the Bhagavad-gītā, Vāsudeva personally giving instruction, but we neither take moral instruction, neither Vāsudeva's instruction, neither we have got any intelligence. This is Kali-yuga. Mūḍha. Generally, we are mūḍha, especially in the Kali-yuga. Mandāḥ sumanda-matayo manda-bhāgyā upadrutāḥ (SB 1.1.10). Here it is said, prajopadravam. So many upadravas. Actually, we are very much harassed on account of the time, place, circumstances, so on, so on. It is a very hopeless condition. Therefore śāstra has recommended that "You chant Hare Kṛṣṇa." It is very hopeless condition. Harer nāma, harer nāma harer nāma eva kevalam (CC Adi 17.21). Three. Three times. When you speak three times anything, it means I am giving stress, "You do this, you do this, you do this."

So it is like that, that in order to stop so many inconveniences of the present-day life, Kali-yuga . . . Kali means quarrel, simply creating quarrel, misunderstanding. This is Kali. So śāstra has given us . . . Kali-yuga is very dangerous to . . . one cannot make his life's mission fulfilled. One is not very happy. There are so many obstacles in the peaceful way of life. Even in the family, in the society, politically, nationally, internationally—so many difficulties. Everyone has got the experience. Therefore the recommendation of the śāstra, harer nāma harer nāma harer nāma eva kevalam (CC Adi 17.21). Kevalam. You cannot rectify all these difficulties, because this is the age for all these difficulties. You must know it. They are trying to mitigate all these difficulties in different ways, but śāstra says that it is not possible. Only, it is possible only by chanting the harer nāma, the holy name of the Lord. The holy name of the Lord is Kṛṣṇa, Rāma. So other names are there, but they are subordinate. Not subordinate; there is no question of "superior" or "inferior" in the holy name of the Lord. But we have to pick up the order of the śāstras. Tasmād śāstra-vidhānokta. As the śāstra gives regulative, we have to accept that. And if we do not accept that, yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ (BG 16.23), if we do whimsically, then na siddhiṁ sāvāpnoti, you cannot get any perfection of life; na sukham, neither you'll be happy.

So it is the injunction of the śāstra, and Caitanya Mahāprabhu also inaugurated this Hare Kṛṣṇa movement for the benefit of the whole world. And it is being accepted practically. So this is the only way to save us from all kinds of difficulties, upadra. Upadrutāḥ. Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ (SB 1.1.10). There will be upadruta, so many times. So we should accept, mataṁ ca vāsudevasya. We should accept the instruction given by Vāsudeva and the śāstra, sādhu. Sādhu, śāstra, guru, they'll speak the same thing. Guru means who speaks on the basis of śāstra; otherwise he's not guru. And śāstra means the opinion of the great authorities, just like Vyāsadeva, Parāśara Muni, Nārada Muni, modern ācāryas. We do not neglect. We may differ from the philosophical point of view—just like Buddha, Śaṅkarācārya. Vaiṣṇavas, they do not accept the philosophy of Buddha or Śaṅkarācārya. Buddha's philosophy: zero, śūnyavādi; and Śaṅkara's philosophy: nirviśeṣa-vādi, impersonal. So we defy these, nirviśeṣa-śūnyavādi. But we have got all respect for them. Don't think that we disrespect. Keśava dhṛta-buddha-śarīra jaya jagadīśa hare (Daśāvatāra-stotra 9). And the Vaiṣṇavas know Śaṅkarācārya. Śaṅkara, svayaṁ śaṅkara, he is incarnation of Lord Śiva, and Lord Buddha is incarnation of Kṛṣṇa. So they come for particular purpose, to benefit the whole world. But that is for the time being. That is not permanent. The permanent solution is mataṁ ca vāsudevasya. That is permanent. Mataṁ ca vāsudevasya. That is permanent.

So vāsudevasya matam? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is vāsudevasya. "You simply surrender unto Me." That is real mata. Everyone is surrendered. Even Śaṅkarācārya says, bhagavad-gītā kiñcid adhita. If you read little, a portion of Bhagavad-gītā, your life will be successful. That is the recommendation given by . . . sva bhagavān svayaṁ kṛṣṇa vāsudeva devakī-vasudevasya nandana. He has admitted. Nārāyaṇaḥ paraḥ avyaktāt. Actually, nirviśeṣa-vāda is for this material world, because it is mithyā. They say, the Śaṅkarites, they say mithyā. We Vaiṣṇavas, we don't say mithyā, because mithyā it cannot be. If the Absolute Truth is true, how mithyā can come from the paraṁ satyam, brahma satyam? If Brahman is truth, how—janmādy asya yataḥ (SB 1.1.1), everything is born from Brahman—how something can be untruth? No. That is not. Truth is there, but when we misunderstand the truth or misuse the truth, then we are in trouble. That is Vaiṣṇava philosophy. We have to find out what is the truth in everything. And that can be understood when you are advanced. Vāsudevaḥ sarvam iti (BG 7.19). Sarvaṁ khalv idaṁ brahma (Chāndogya Upaniṣad 3.14.1). There is truth. Nothing can be mithyā; everything is truth. We have to find out the truth.

So what is that truth? The truth is that īśāvāsyam idaṁ sarvam (ISO 1), everything is the God's creation. And Kṛṣṇa, the Supreme Lord, God says, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). He is the proprietor. But we do not understand that, that truth, that He is the proprietor. We are creating our proprietorship. That is untruth. That is untruth. That is mithyā, jagat mithyā. Jagat is not mithyā, but our behavior with the jagat, or the world, is mithyā. Jagat is not mithyā. How it can be mithyā? Janmādy asya yataḥ (SB 1.1.1). It is coming, emanating, from the Absolute Truth. It is truth. Therefore we have to find out the truth, what is that truth. That is described by Śrīla Rūpa Gosvāmī:

prāpañcikatayā buddhyā
mumukṣubhiḥ parityāgo
phalgu vairāgyaṁ kathyate
(Bhakti-rasāmṛta-sindhu 1.2.256)

If we give up everything as mithyā, prāpañcikatayā, material . . . hari-sambandhi-vastunaḥ. Because everything is in connection with Hari, His energy. So do not reject things as jagat mithyā. Do not reject. Prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ. Do not reject, but utilize it properly. That is wanted.

So if we actually follow mataṁ ca vāsudevasya, and if we want to stop the upadrava, the disturbances of this material world, as Arjuna is following under the instruction of Kṛṣṇa . . . he's doing everything under the instruction of Kṛṣṇa, but he's doing political, he's counteracting with this brahmāstra, another brahmāstra. As a military man he's doing his duty, but he's doing everything under the instruction of Kṛṣṇa. That is wanted. That is truth. Don't do anything thinking yourself as independent. You cannot be independent. If you don't accept mataṁ ca vāsudevasya, then by the ear you'll be pulled by the māyā to do something. You'll be obliged to do something. You are not independent. As soon as we forget this principle, we become fool enough to consider as independent: "I am as good as . . . I am God." That is rascaldom. That is rascaldom. So 'ham. So 'ham, that does not mean that "I am as good as . . . I am God." No. I cannot be God because I am under the obligation of the laws of nature.

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
kartāham iti manyate
(BG 3.27)

You cannot be independent. You are not independent. If you falsely think that you are as good as God or you are independent, that is ahaṅkāra-vimūḍha. Ahaṅkāra-vimūḍhātmā.

So following the mahājanas, the principles, as Arjuna is doing, we must follow the instructions of Kṛṣṇa. That is fully explained in the Bhagavad-gītā. And surrender unto Him. And then our life will be successful. There will be no disturbances. Otherwise, if we declare independence, that is troublesome. It will create simply trouble. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). That is māyā. To think oneself independent is māyā. We are not independent. We are completely under the control. So, so long we declare independence we suffer. And if we remain fully dependent on the will of Kṛṣṇa, Vāsudeva, then we are happy.

Thank you very much.

Devotees: Jaya Prabhupāda. (end)