761122 - Lecture SB 05.05.35 - Vrndavana
Pradyumna: . . . absorbed in transcendental bliss, which increased a thousandfold. Lord Kṛṣṇa, Vāsudeva, the son of Vasudeva, is the original source of Lord Ṛṣabhadeva. There is no difference in Their constitution, and consequently Lord Ṛṣabhadeva awakened the loving symptoms of crying, laughing and shivering. He was always absorbed in transcendental love. Due to this, all mystic powers automatically approached Him, such as the ability to travel in outer space at the speed of mind, to appear and disappear, to enter the bodies of others and to see things far, far away. Although He could do all this, He did not exercise these powers."
Prabhupāda: Iti nānā-yoga-caryācaraṇo bhagavān (SB 5.5.35). So Bhagavān's another name is Mahat-pada. Mahat-pada means whatever wonderful things are there, that is resting at His lotus feet. Samāśritā ye pada-pallava-plavaṁ mahat-padaṁ puṇya-yaśo murāreḥ (SB 10.14.58). Samāśritā, if you take shelter of the lotus feet of the Supreme Personality of Godhead, Bhagavān . . . Kṛṣṇas tu bhagavān svayam (SB 1.3.28): Kṛṣṇa is the origin of all manifestation of Bhagavān, Viṣṇu-tattva. Kṛṣṇa is the origin of Viṣṇu-tattva. Ahaṁ sarvasya prabhavaḥ (BG 10.8). Viṣṇu-tattva is also originated from Kṛṣṇa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. He's the ādi-puruṣa. And Kṛṣṇa was accepted in the Bhagavad-gītā, puruṣam ādyam. Paraṁ brahma paraṁ dhāma (BG 10.12). So everything is there in Kṛṣṇa. Samāśritā ye pada-pallava-plavaṁ mahat-padaṁ puṇya-yaśo murāreḥ. All this manifestation of cosmic creation, that is from the mahat-tattva. That mahat-tattva is resting within the dust of the lotus feet of mahat-padaṁ puṇya-yaśo murāreḥ. So if one takes shelter of the lotus feet of Kṛṣṇa, then this bhava-samudra, the vast ocean of birth and death . . .
This material world is called bhava-samudra. Bhava means the repetition of birth and death. Bhūtvā bhūtvā pralīyate (BG 8.19). This is called bhava. And that is like a samudra, great ocean. We can see by practical experience this outer space, the sky. You cannot have any limitation where it is beginning, where is end. Although we can see within our experience, but still, we cannot calculate. In our childhood we used to present a problem before our friends, that eka tala sukuri gunte pare na vyapare(?). Now, one plateful of betel nuts, but nobody can count. The betel nut . . . You can see the sky is within your experience, but how many stars and planets are there, till now nobody has been able to count. It is unlimited. This is only one universe. There are millions and millions, universes. Yasya prabhā prabhavato jagadaṇḍa-koṭi (BS 5.40). Within the brahma-jyoti there are innumerable koṭi, jagadaṇḍa-koṭi. And some portion is called material; some portion is called spiritual sky, paravyoma. But the whole spiritual and material sky is full of different planets, and each planet is full of living entities, janakīrṇa. This very word is used, janakīrṇa, not vacant, as these rascals are calculating that it is full of dust. (screeching noise—aside:) What is that? It is full of dust and rocks. (sounds of children playing) (aside:) Ask them to be . . . Nothing is full of dust. Dust is there, as well as living entities are also there. Janakīrṇa. This is God's creation. And this material world, ananta-koṭi-brahmāṇḍa, that is material. And Kṛṣṇa says ekāṁśena sthito jagat (BG 10.42). This is only one part manifestation of the creation. Three-fourths part is this paravyoma.
- yasya prabhā prabhavato jagad-aṇḍa-koṭi-
- kotiṣv aśeṣa-vasudhādi vibhūti-bhinnam
- tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
- govindam ādi-puruṣaṁ . . .
- (BS 5.40)
So this is Kṛṣṇa's opulence. We do not know what is actually opulence. Aiśvaryasya samāgrasya. What is Kṛṣṇa's opulence, it is impossible to calculate. It is said that Ananta, Anantadeva, Śeṣaśāyī Anantadeva, He has got thousands and thousands of hoods, and He is chanting, describing about Kṛṣṇa, in ananta, unlimited mouths, for unlimited time—it is still unable. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (BS 5.33). This is yogic power. Therefore it is said, nānā-yoga-caryācaraṇam: "All yogic perfection is there."
- yoginām api sarveṣāṁ
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo . . .
- (BG 6.47)
That is first-class yogī. You want yogic power, mystic power, but if you keep Kṛṣṇa within your core of heart, naturally by the grace of Kṛṣṇa, you can perform all . . . Not the devotee can perform. Devotee is simply dependent on Kṛṣṇa. But Kṛṣṇa can perform unlimited mystic powers through His devotee. This is Kṛṣṇa's activity. A devotee never takes the credit of any wonderful thing. But it is a fact. What wonderful thing we can play? Kṛṣṇa can do that. Therefore His name is nānā-yoga-caryācaraṇo bhagavān kaivalya-patir (SB 5.5.35). Kaivalya-patiḥ. Kevaladvaitavādī, Māyāvādī philosophers, they think that kaivalya, to become one, one . . . Just like if you fly in the sky, after going long distance we cannot see you. It appears that you are no longer existing; you have mixed up, you have become one with the sky. But actually it is not the fact. That is not one with God. I cannot see you. The example is given: just like a green bird enters into a green tree. So it appears that the tree has become . . . the bird has become one with the tree, no more separate existence. No. It appears like that. Actually that is not the fact. The fact is that the bird, green bird, existing with the green tree, but due to my defect in the eyes I am seeing it has become one.
Actually it is not so. Every individual living entity is always individual. That is explained in the Bhagavad-gītā. Kṛṣṇa says to Arjuna, "My dear Arjuna, we are individuals. In the past we were individuals, in the present we are individuals, and in the future we shall continue to be individuals." There is no question of oneness. Oneness means to agree to serve Kṛṣṇa. That is oneness. There is no disobedience. "Whatever You say, I accept"—that is oneness. Ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). That is oneness. At the present moment we differ. We make differences: "Here is the opinion of the American. Here is the opinion of Indian. Here is the opinion of the German. Here is the opinion of the śūdra," and so on, so on. So here means disagreement, always disagreement. Because I am envious of you, you are envious of me, so how there can be agreement? So wherefrom this enviousness has begun? Because we are envious of Kṛṣṇa. Because we are envious of Kṛṣṇa—"Why Kṛṣṇa become God? I am also God." This is the beginning of enviousness, this rascaldom, that "Why Kṛṣṇa shall become alone God?" He said, māṁ ekaṁ śaraṇam (BG 18.66). "Why Kṛṣṇa alone?" They say, the rascal philosophers say, "This is sophistry. It is demanding too much. Mām ekaṁ śaraṇaṁ vraja. Why? Why shall I accept You as the Supreme?" This enviousness begins. This is the beginning of envy.
So we become envious, each other. I am envious of you, you are envious of me. So this Kṛṣṇa consciousness is not meant for the envious persons. It is meant for very liberal, paṇḍitāḥ sama-darśinaḥ.
- brāhmaṇe gavi hastini
- śuni caiva śva-pāke ca
- paṇḍitāḥ sama-darśinaḥ
- (BG 5.18)
One who has become sama-darśinaḥ, means perfectly learned. That is very difficult. It is meant for them. Dharmaḥ projjhita-kaitavo atra paramo nirmatsarāṇām (SB 1.1.2). It is not meant for such bhangi, one who thinks that "My Hinduism is better than your Muhammadanism," or he thinks, "My Muhammadanism is better than your Hinduism." The matsaratā, even in religious platform . . . There is matsara. That matsaratā dharma, that kind of religious system . . . Just like there are everywhere the same thing. In Ireland the fighting is going on between the Protestants and the Catholics. Is it not? Going on continuously. Now it has become so dangerous that you cannot walk on the street. At any moment there may be bombs. Last time when I was in London I had the experience. All of a sudden our car was diverted. The police came: "There is bomb. You cannot go there." So this is going on. In London, in Germany and other places it has become a terrible place. At any moment there can be bomb. And what is the bombing? The fight between the Catholics and . . . the Roman Catholics and Protestants. Just like we have got experience, Pakistan and India, in 1947. Calcutta itself became divided into two, Pakistan and Hindustan. Nobody was going. There is one big road, Chitpoor Road. So up to Hanson Road, it is Hindustan, and after that, it is Pakistan. The Pakistanis did not dare to come to this side.
So this is matsara. The matsaratā, enviousness, that is the nature of this material world. Therefore Kṛṣṇa consciousness, kṛṣṇa-bhakti-rasa-bhāvitā-matiḥ, it is very, very rare. Rūpa Gosvāmī said, "This rare thing, if you can purchase, do it immediately wherever available." Kṛṣṇa-bhakti-rasa-bhāvitā-matiḥ krīyatāṁ yadi kuto 'pi labhyate: "If it is available, if you can purchase it, you do it." "So purchase it? I can try, but what price I have to pay?" Tatra laulyam ekalam mulyam: "The price is simply you must be very, very eager to have it. That's all." "Oh, that I can do. It is not very difficult. I am so much eager after money, after woman, and so I shall transfer." So Kṛṣṇa . . . Rūpa Gosvāmī says, "No, no. It is not so easy."
- kṛṣṇa-bhakti-rasa-bhāvitā matiḥ
- krīyatāṁ yadi kuto 'pi labhyate
- tatra laulyam ekalaṁ mūlyam
- na labhyate janma-koṭibhis sukṛtibhiḥ . . .
- (CC Madhya 8.70)
Janma-koṭi sukṛtibhiḥ. If you become pious . . . Because pious is the good position. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām (BG 7.28). So to become pious is good because there is hope of understanding Kṛṣṇa. Otherwise, if you remain impious, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). If you remain sinful, then you'll remain always rascal. You'll never understand Kṛṣṇa. You'll never understand. Therefore we must try to become pious. And that pious means no sinful activities. Therefore we proscribe four sinful things, the pillars of sinful life: no illicit sex, no meat-eating, no intoxication, no gambling—four pillars. If you break these four pillars from the very beginning of your spiritual life, then you stand on the platform. But if your these four pillars are there, you stand on a false platform, not on the spiritual platform. That is yogic siddhi. Yeṣāṁ anta-gataṁ pāpaṁ janānām.
So this eagerness to have Kṛṣṇa, kṛṣṇa-bhakti-rasa-bhāvitā-matiḥ, that eagerness is even impossible—janma-koṭi-sukṛtibhiḥ. It is simply happened by the mercy of Kṛṣṇa and His devotee. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Vedeṣu durlabham. Practical purpose of studying Vedas, vedānti . . . That vedānti means to understand Kṛṣṇa. But vedeṣu durlabham. At the same time, it is said, "It is very, very difficult to understand Kṛṣṇa by becoming so-called Vedānti." Actually Vedānta means . . . Anta means the last word. The last word of knowledge is Kṛṣṇa. Janmādy asya yataḥ (SB 1.1.1). Ahaṁ sarvasya prabhavaḥ (BG 10.8). So to understand Kṛṣṇa, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). But it can be done through the mercy of devotee. Vedeṣu durlabham adurlabham ātma-bhaktau (BS 5.33). Adurlabha. If you satisfy a pure devotee of Kṛṣṇa, he can give you Kṛṣṇa like this, "Take it." Vedeṣu durlabham adurlabham ātma-bhaktau. Bhakta can do that. Bhaktyā mām abhijānāti (BG 18.55). You come through bhakta or come through bhakti.
So bhakti means unless you become an apprentice of a bhakta, how you can attain bhakti? That is not possible. Therefore the bhakti-mārga, it is instructed by Śrīla Rūpa Gosvāmī, ādau gurvāśrayam: "If you want bhakti, then you must accept bhakta as a guru." Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). Bhakti means uttamam. Bhakti is not the activities of this material world. Uttamam. Urd-gata-tamo hy asmat. There is no material quality. Sarvopādhi-vinirmuktam (CC Madhya 19.170). That is uttamam. Here, so long we are in the tama, tamasi mā: "Don't remain in tama, envious." Tamasi mā jyotir gama. So bhakti is uttama. When you are transcendental, above this darkness of material world, then you can accept the . . . If you are actually interested in the uttama, something beyond this darkness of ignorance, then you accept one guru. Don't keep a guru as a fashion to satisfy your senses: "My dear guru, can you make some gold?" "Yes." "Oh, first-class guru." No. That is not guru. That is your flattery. You want something according to your order—"Guru, cure my disease," "Guru, give me some gold," "Guru, give me this. Show me some wonderful mystic power"—that is order supplier. No, guru is not order supplier. Guru can give you the way how to have mercy of Kṛṣṇa. That is guru. Yasya prasādād bhagavat-prasādaḥ. Bhagavat-prasāda. If you want mercy of Kṛṣṇa, then you have to satisfy the devotee of Kṛṣṇa. Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit (SB 11.17.27). "Never become envious of guru." Yasya deve parā bhaktir yathā-deve tathā gurau (ŚU 6.23).
So this is the process. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). If you are actually interested something which is beyond this tama, this darkness of material world, then you require a guru. Otherwise it is not for you. So what is the . . . "Yes, I am prepared that 'What is that guru?' " Tasmād . . . Śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam (SB 11.3.21), this is guru. Śābde pare ca niṣṇātam: "He knows the Vedic conclusion." He knows the Vedic conclusion. Śābde pare. There are two kinds of sounds. Just like we are speaking. This is also sound, but this is para sound, uttama sound, para-prakṛti. Hare Kṛṣṇa mantra is not ordinary sound; it is para-prakṛti. Golokera prema-dhana hari-nāma-saṅkīrtana. Hari-nāma-saṅkīrtana is not this material sound. If you think it is material sound, you are rascal. Therefore they are wonderful. The American people have become astonished how simply by chanting they becoming brainwashed. That is the actual fact. The rascals, they do not know how these people are giving up illicit sex, meat-eating—their life and soul, all these things. How they are giving up unless they have become mad, hearing? The hari-nāma-saṅkīrtana can do that. Yes. When Caitanya Mahāprabhu was chastised by His guru, harer nāma harer nāma harer nāma eva kevalam (CC Adi 17.21), so He said that "You are rascal. You cannot read Vedānta. You chant Hare Kṛṣṇa." So Caitanya Mahāprabhu, He said, "Yes, and chanting, I have become mad."
So this is actually the fact. But these rascals cannot calculate that how simply by chanting they are forever becoming out of home, no more return. "My dear son, come back. Take all these things." "No, sir. I am . . ." This was actually proved. Our Gargamuni, his father is very rich man. He wanted to take back the son from the Hare Kṛṣṇa movement. He was unable. Hardly! So many fathers. Our . . . So many . . . Not so many; few, they left this movement, but they could not stay outside—again come. That is brainwash.
Thank you very much.