760522 - Lecture SB 06.01.22 - Honolulu
(Redirected from Lecture on SB 6.1.22 -- Honolulu, May 22, 1976)
Prabhupāda: Śrīmad-Bhāgavatam, Sixth Canto, Chapter One, text number 22. (aside:) Is that twenty two?
Prabhupāda: Oṁ namo bhagavate vāsudevaya. Oṁ namo bhagavate vāsudevaya. Oṁ namo bhagavate vāsudevaya. (devotees repeat) (leads devotees in chanting)
- bandy-akṣaiḥ kaitavaiś cauryair
- garhitāṁ vṛttim āsthitaḥ
- bibhrat kuṭumbam aśucir
- yātayām āsa dehinaḥ
- (SB 6.1.22)
So gradually the history of Ajāmila. We have already narrated, he was inhabitant of Kānyakubja. It is historical incidence. It is not a fiction, manufactured something. No. History, itihāsa. So in the Vedic literature they are . . . Everything is itihāsa, history. Just like in the park we were talking of the Milk Ocean. The Milk Ocean is there in some part of the universe, top, near Brahmaloka. So it is not fiction; it is itihāsa, means history. We do not know the universal history. We may know some history of our country or this planet. That's all. But there are millions and trillions of planets. So that history is recorded in the Vedic literature.
There are different varieties of planets, there are different standard of comfort, different standard . . . It is stated in the Brahma-saṁhitā that yasya prabhā prabhavato jagad-aṇḍa-koṭi (BS 5.40). The brahma-jyotir, the effulgence of Kṛṣṇa's body . . . Just like effulgence of the sun-god's body is the sunshine. We can very easily understand. This is a material thing. There is sun god. The sun god, his name is Vivasvān. Everything is there. Imaṁ vivasvān . . . imaṁ vivasvān yogaṁ proktavān aham avyayam (BG 4.1). Kṛṣṇa says that "I spoke this philosophy of Bhagavad-gītā to Vivasvān." Vivasvān is the name of the person who is predominating in the sun globe. So we have to know from Kṛṣṇa that sun globe is not vacant. When the king is there, the other things are also; the kingdom is also there. That is a planet with fire, just like this planet is earth predominant, and that planet is fire predominant. And there are five elements: earth, water, fire . . . Somewhere the water predominates, somewhere the fire predominates, somewhere . . . We can experience. Just like on the sea, beach, we go. We are standing where the earth is predominant, but just a few yards after, the water is predominant. But as on the earth there are so many living entities—birds, beasts, human being—why not in the water? Where is the wrong there? It is also one of the five elements. You cannot live in the water; that does not mean others cannot live. This is common sense. They have got different body. They can live . . . Fish, you take out of the water—it will die. And if you are put into the water, so long you can swim . . . Otherwise you'll die.
Therefore in the Brahma-saṁhitā it is said that yasya prabhā prabhavato jagad-aṇḍa-koṭi (BS 5.40). On the effulgence, shining of Kṛṣṇa's body, there are innumerable universes. Jagad-aṇḍa. Jagad-aṇḍa, this aṇḍa, you were talking of that egg. Aṇḍa means egg, egglike, jagad-aṇḍa. Yasya prabhā jagad-aṇḍa koṭi, and koṭiṣu vasudhādi-vibhūti-bhinnam (BS 5.40). In each universe there are millions and trillions of planets, each one different from the other. Vibhūti-bhinnam. Bhinnam means separate. As here earth is prominent, somewhere the fire is prominent, somewhere the air is prominent, but the whole thing is made of these five elements—earth, water, air, fire—that's all. So why should you deny that "Fire—no living entities"? You cannot live in the fire; you cannot live in the water. Does it mean others cannot? This is foolishness. This is foolish. And Kṛṣṇa says that imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1): "I spoke this philosophy, Bhagavad-gītā, to sun god." His name is, name is also given, Vivasvān. So Vaivasvata Manu. So either Kṛṣṇa is talking lies . . . How Kṛṣṇa spoke unless he's a person, living there? Everything is there. We cannot conjecture from here that "Because I cannot live in such atmosphere, therefore others cannot live." No. There are different varieties of living entities, 8,400,000 varieties. How many you have seen?
Therefore you have to take knowledge from the perfect source. Then you can understand. Tad-vijñānārthaṁ gurum eva abhigacchet (MU 1.2.12). This is Vedic injunction. If you want to know perfectly everything, then you must go to the proper teacher. Then you will learn. But how you can imagine from here? A dwarf is trying to touch the moon. How it is possible? That is not possible. The Vedic injunction is, in order to . . . Tad-vijñānārtham. Higher science. Vijñāna means science. If you want to know higher science—not this science, simply filling of the belly; not this science—higher science, which is above the fulfilling the belly, that, for that purpose, you have to go to guru. Guru means who knows more than you. That is guru. So who can know more than Kṛṣṇa? Therefore we have to accept Kṛṣṇa as guru and learn from Him. Then you'll get perfect knowledge. And Kṛṣṇa also says that tad viddhi. Here Veda says, tad-vijñā . . . Tat, tat, sat, the real knowledge, transcendental knowledge, tat sat, which is eternal. So here Vedas says that tad viddhi, tad-vijñānārtham, and Kṛṣṇa also says tad viddhi: "You try to understand this transcendental knowledge." Tad viddhi praṇipātena (BG 4.34). Don't go to a guru to challenge him: "I shall see how much my guru knows." Then it will be useless. Praṇipātena.
Rūpa Gosvāmī, when he was in Vṛndāvana, he was known, the most learned scholar. So one mundane scholar came, and he approached Rūpa Gosvāmī and said, "Sir, I want to talk with you on śāstras." So Rūpa Gosvāmī said, "Why talking with me about śāstras?" "Now, you are well known, so well known about śāstra, Vedic literatures. So I want to test you." "So what is the purpose?" "Now, if I can defeat you, then I will be renowned." "All right. I am defeated." So there is no question of talking, because Rūpa Gosvāmī saw, "What is the use of talking with this rascal? He is for material name and fame." "So what do you want?" "Now, if you think that you are less intelligent, then give me in writing." "All right, I am giving in writing that 'This scholar has defeated me.' " So he gave him. (laughs) But Jīva Gosvāmī, his nephew, at the same time disciple, he was standing outside, that . . . He said, "What is that?" "Now your uncle has already given me in writing that he is defeated." "Let me see." So he took the paper. So he said, "All right, let us talk now." So when he talked with Jīva Gosvāmī, what is his learning? He became defeated. So sometimes, if somebody goes to challenge the guru, the real guru will say, "What is the use of talking with this nonsense? Better say that 'You know better than me.' That's all. 'Go away.' " Upekṣa. Upekṣa. Neglect him, because he has no intention to learn. He has come to simply waste time.
So a person like Rūpa Gosvāmī, why he will waste time talking with a nonsense? No. Actually, teaching is for the student, not for outsiders. All these talks should be between . . . The student means who has surrendered. That . . . he is student. Otherwise, what is the use of wasting time? There is no use. Therefore Kṛṣṇa said that tad viddhi praṇipātena (BG 4.34). Praṇipātena means fully surrendering. If you have still doubts to surrender, then don't waste time. Don't waste time. That is not the way. Tad viddhi praṇipātena paripraśnena sevayā. Guru has to be given service, that nīcavat. That nīcavat. Nīcavat means menial servant. Whatever guru will say . . . Guru says, "Just brush my shoes." "Yes, sir." You cannot think, "Oh, I am coming from such a respectable person, I am so much learned, and my guru is asking me to 'Brush my shoe'? No, I am not doing it." No, then you are not disciple. Nīcavat. That is the training.
So praṇipāta, if you find out somebody where you can fully surrender, then accept guru. Don't make guru a fashion, just like you keep a dog, fashion, pet dog. People, they generally do that, that "Everyone has a guru. Let me collect. Let me pick up some guru who will be dancing dog." That kind of guru will not help you. You must be convinced that "Here is a guru where I can surrender." So then you can make praśna, or question. Then the question will be answered. Otherwise it is waste of time. That is not the Vedic system, simply waste of time. And if there is really talk between one philosopher to another philosopher . . .
Just like Sārvabhauma Bhaṭṭācārya and Caitanya Mahāprabhu. Sārvabhauma Bhaṭṭācārya was a great scholar, and Caitanya Mahāprabhu . . . Who can speak about scholarship? So Sārvabhauma Bhaṭṭācārya was defeated by Caitanya Mahāprabhu. He was el . . . (break) There may be talks on philosophy, but if one party is defeated, the defeated person, he must be disciple of the winning, victorious party. But at the present moment we'll go on talking for years together, and nobody is defeated; nobody is going to be disciple. Then what is the use of talking like that? So this kind of things will not do. We have to follow the Vedic principle that either remain without guru . . . And if you want to make a guru, first of all be convinced that "He is fit to become my guru." But generally people, they don't want transcendental knowledge. They want some material profit. So if the guru can give him some gold—not all—then he accepts him guru or the God or something like that. So this way will not help us.
So here this Ajāmila . . . Ajāmila was trained up, the son of a brāhmaṇa. Dvija, this very word is used. Kānyakubje dvijaḥ kaścid āsīd dāsī-patir ajāmilaḥ (SB 6.1.21). But unfortunately he became the husband, or keeper, of a prostitute. Dāsī-pati. Pati means husband, or pati means the chief. So dāsī-pati. Dāsī-pati means . . . Formerly, if one is prostitute-hunter, then the maidservant . . . Still in India the lower class, the servant class, they become prostitute. First of all no gentleman is prostitute-hunter, but if he is . . . He cannot make in the society innocent girl a prostitute. That is a . . . There is no possibility in India still, because no respectable man's daughter will mix with any unknown young man. Still. So how he can become prostitute? There is no possibility. So if anyone wanted prostitute, there is this professional. The prostitute . . . Even in Kṛṣṇa's time there were prostitute. You have seen. When Kṛṣṇa came from, came back from Hastināpura, many prostitute devotee went to receive Him. So that means in the Vedic society prostitutes are allowed. Those who are not satisfied with one wife or legitimate wife, they can go to the prostitute. But they cannot intermingle in the society and spoil the society. So this rascal became a prostitute-hunter, dāsī-pati. Therefore it is called dāsī-pati. Dāsī means śūdra, śūdra, fourth class. The first class, brāhmaṇa; second class, kṣatriya; third class, vaiśya; and the śūdra, the fourth class, the servants, they are women.
So he became a dāsī-pati, Ajāmila, nāmnā, by the name. And what was the result? Naṣṭa-sadācāraḥ. Sadācāra means well behavior, gentleman's behavior. And ācāra. Ācāryavān puruṣo veda (Chāndogya Upaniṣad). Ācāra. One who teaches ācāra, sadācāra, he is ācārya. Ācārya means one who teaches sadācāra. Just like in our society we teach, "No illicit sex." This is sadācāra. "No gambling. No drinking or intoxication." This is sadācāra, gentleman, how to become gentleman. If one is prostitute-hunter, drunkard, meat-eater, gambler, he's not even a gentleman, what to speak of becoming a devotee and philosopher? Impossible. Those who are addicted to these bad habits, in their hundreds and thousands of life they will never be able to understand what is God. The door is locked for them. So naṣṭa-sadācāra. As soon as you become illicit sex hunter, prostitute-hunter, addicted, then you will lose your sadācāra. All good behavior finished. Naṣṭa-sadācāra. Why? Dāsyāḥ saṁsarga-duṣitaḥ. On account of association with the prostitute, one will lose all his good qualities.
In this way the next stage is, as soon as he lost all sadācāra, then his profession became bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ. Bandy-akṣaiḥ. Just like it is very common thing, nowadays especially, that as soon as you find somebody solitary: "Yes, what you have got? Give me. Otherwise I kill you. Here is knife." This is called bandy-akṣaiḥ. Arrest somebody and take whatever he has got. This is called bandy-akṣaiḥ. And kaitavaiḥ, cheating: "I shall give you this. I shall . . ." There are so many cheating processes. Bandy-akṣaiḥ kaitavaiś cauryaiḥ. Cauryaiḥ means stealing. Cauryair garhitām. All these are condemned things. Vṛttim āsthitaḥ. He became situated in this profession for earning his livelihood. Because he lost sadācāra, he must be coming . . . You'll find this. As soon as there is no sadācāra, people will be addicted to all these means. Any way get money. Bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ. Why? Now, bibhrat kuṭumbam. He is thinking that "I have to maintain my family, my children, so any way I must get money." So bibhrat kuṭumbam. Kuṭumbam aśuciḥ, unclean. This is unclean method, aśuci. And yatayām āsa dehinaḥ. And as soon as one takes all this profession, it means his business will be to give trouble to the all living entities. Yatayām āsa dehinaḥ. Dehinaḥ means one who has accepted this material body. So he will not hesitate to kill anyone because he is practiced to give pains and misery to other living entities, and what to speak of killing animals, under the plea, "The animal has no soul"? This rascaldom will go on.
So the civilization is how to make human being elevated to the standard of becoming a brāhmaṇa, dvija. And if one dvija falls down by bad association, especially by prostitution, then he comes to this. This is Ajāmila's life.
Thank you very much.
Devotees: Jaya Śrīla Prabhupāda. (end).