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List of cited verses from Srimad-Bhagavatam canto 06

2011-09-22T11:21:59Z

SunitaS: /* Canto 6, Chapter 1 = 68 verses */

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==Introduction==

There are a total of 851 verses in the 19 chapters of the 6th canto of Srimad-Bhagavatam. '''???''' of them are cited by Śrīla Prabhupāda throughout his purports, lectures, conversations and letters. The following lists show how many times each verse is cited. By clicking on the "cited" links you can go to the specific quotes in which a verse is cited. By studying where and how Śrīla Prabhupāda applies these verses in his preaching, greater insight into these truths given by the various incarnations of Lord Śrī Kṛṣṇa and Their pure devotees become revealed to the serious student of Srimad-Bhagavatam.

==Top 30 - Cited Verses from SB Canto 6==

==Canto 6, Chapter 1 = 68 verses==

From a total of 68 verses in the 1st chapter of the 6th canto of Srimad-Bhagavatam '''57''' are cited by Śrīla Prabhupāda throughout his purports, lectures, conversations and letters. The following list shows how many times each verse is cited.

* SB 06.01.01 nivrtti-margah kathita... [[SB 06.01.01 nivrtti-margah kathita... cited|cited = 4]]
* SB 06.01.02 pravrtti-laksanas caiva... [[SB 06.01.02 pravrtti-laksanas caiva... cited|cited = 5]]
* SB 06.01.03 adharma-laksana nana... [[SB 06.01.03 adharma-laksana nana... cited|cited = 1]]
* SB 06.01.4-5 priyavratottanapador ... [[SB 06.01.4-5 priyavratottanapador ... cited|cited = 1]]
* SB 06.01.06 adhuneha maha-bhaga... [[SB 06.01.06 adhuneha maha-bhaga... cited|cited = 17]]
* SB 06.01.07 na ced ihaivapacitim yathamhasah... [[SB 06.01.07 na ced ihaivapacitim yathamhasah... cited|cited = 13]]
* SB 06.01.08 tasmat puraivasv iha papa-niskrtau... [[SB 06.01.08 tasmat puraivasv iha papa-niskrtau... cited|cited = 13]]
* SB 06.01.09 drsta-srutabhyam yat papam... [[SB 06.01.09 drsta-srutabhyam yat papam... cited|cited = 15]]
* SB 06.01.10 kvacin nivartate 'bhadrat... [[SB 06.01.10 kvacin nivartate 'bhadrat... cited|cited = 13]]
* SB 06.01.11 karmana karma-nirharo... [[SB 06.01.11 karmana karma-nirharo... cited|cited = 17]]
* SB 06.01.12 nasnatah pathyam evannam... [[SB 06.01.12 nasnatah pathyam evannam... cited|cited = 8]]
* SB 06.01.13 tapasa brahmacaryena... [[SB 06.01.13 tapasa brahmacaryena... cited|cited = 119]]
* SB 06.01.14 deha-vag-buddhijam dhira... [[SB 06.01.14 deha-vag-buddhijam dhira... cited|cited = 9]]
* SB 06.01.15 kecit kevalaya bhaktya... [[SB 06.01.15 kecit kevalaya bhaktya... cited|cited = 73]]
* SB 06.01.16 na tatha hy aghavan rajan... [[SB 06.01.16 na tatha hy aghavan rajan... cited|cited = 11]]
* SB 06.01.17 sadhricino hy ayam loke... [[SB 06.01.17 sadhricino hy ayam loke... cited|cited = 10]]
* SB 06.01.18 prayascittani cirnani.. [[SB 06.01.18 prayascittani cirnani.. cited|cited = 6]]
* SB 06.01.19 sakrn manah krsna-padaravindayor... [[SB 06.01.19 sakrn manah krsna-padaravindayor... cited|cited = 8]]
* SB 06.01.20 atra codaharantimam... [[SB 06.01.20 atra codaharantimam... cited|cited = 4]]
* SB 06.01.21 kanyakubje dvijah kascid... [[SB 06.01.21 kanyakubje dvijah kascid... cited|cited = 8]]
* SB 06.01.22 bandy-aksaih kaitavais cauryair... [[SB 06.01.22 bandy-aksaih kaitavais cauryair... cited|cited = 7]]
* SB 06.01.23 evam nivasatas tasya... [[SB 06.01.23 evam nivasatas tasya... cited|cited = 4]]
* SB 06.01.24 tasya pravayasah putra... [[SB 06.01.24 tasya pravayasah putra... cited|cited = 5]]
* SB 06.01.25 sa baddha-hrdayas tasminn... [[SB 06.01.25 sa baddha-hrdayas tasminn... cited|cited = 4]]
* SB 06.01.26 bhunjanah prapiban khadan... [[SB 06.01.26 bhunjanah prapiban khadan... cited|cited = 7]]
* SB 06.01.27 sa evam vartamano 'jno... [[SB 06.01.27 sa evam vartamano 'jno... cited|cited = 7]]
* SB 06.01.30 nisamya mriyamanasya... [[SB 06.01.30 nisamya mriyamanasya... cited|cited = 5]]
* SB 06.01.31 vikarsato 'ntar hrdayad... [[SB 06.01.31 vikarsato 'ntar hrdayad... cited|cited = 4]]
* SB 06.01.32 ucur nisedhitas tams te... [[SB 06.01.32 ucur nisedhitas tams te... cited|cited = 7]]
* SB 06.01.33 kasya va kuta ayatah... [[SB 06.01.33 kasya va kuta ayatah... cited|cited = 7]]
* SB 06.01.34-36 sarve padma-palasaksah... [[SB 06.01.34-36 sarve padma-palasaksah... cited|cited = 2]]
* SB 06.01.37 ity ukte yamadutais te... [[SB 06.01.37 ity ukte yamadutais te... cited|cited = 6]]
* SB 06.01.38 yuyam vai dharma-rajasya... [[SB 06.01.38 yuyam vai dharma-rajasya... cited|cited = 6]]
* SB 06.01.39 katham svid dhriyate dandah... [[SB 06.01.39 katham svid dhriyate dandah... cited|cited = 5]]
* SB 06.01.40 veda-pranihito dharmo... [[SB 06.01.40 veda-pranihito dharmo... cited|cited = 21]]
* SB 06.01.41 yena sva-dhamny ami bhava... [[SB 06.01.41 yena sva-dhamny ami bhava... cited|cited = 6]]
* SB 06.01.42 suryo 'gnih kham marud devah... [[SB 06.01.42 suryo 'gnih kham marud devah... cited|cited = 5]]
* SB 06.01.44 sambhavanti hi bhadrani... [[SB 06.01.44 sambhavanti hi bhadrani... cited|cited = 7]]
* SB 06.01.45 yena yavan yathadharmo... [[SB 06.01.45 yena yavan yathadharmo... cited|cited = 4]]
* SB 06.01.46 yatheha deva-pravaras... [[SB 06.01.46 yatheha deva-pravaras... cited|cited = 6]]
* SB 06.01.47 vartamano 'nyayoh kalo... [[SB 06.01.47 vartamano 'nyayoh kalo... cited|cited = 5]]
* SB 06.01.48 manasaiva pure devah... [[SB 06.01.48 manasaiva pure devah... cited|cited = 4]]
* SB 06.01.49 yathajnas tamasa yukta... [[SB 06.01.49 yathajnas tamasa yukta... cited|cited = 4]]
* SB 06.01.50 pancabhih kurute svarthan.. [[SB 06.01.50 pancabhih kurute svarthan.. cited|cited = 3]]
* SB 06.01.51 tad etat sodasa-kalam... [[SB 06.01.51 tad etat sodasa-kalam... cited|cited = 3]]
* SB 06.01.52 dehy ajno 'jita-sad-vargo... [[SB 06.01.52 dehy ajno 'jita-sad-vargo... cited|cited = 2]]
* SB 06.01.55 esa prakrti-sangena... [[SB 06.01.55 esa prakrti-sangena... cited|cited = 4]]
* SB 06.01.58 ekadasau vanam yatah... [[SB 06.01.58 ekadasau vanam yatah... cited|cited = 4]]
* SB 06.01.59 dadarsa kaminam kancic... [[SB 06.01.59 dadarsa kaminam kancic... cited|cited = 4]]
* SB 06.01.61 drstva tam kama-liptena... [[SB 06.01.61 drstva tam kama-liptena... cited|cited = 5]]
* SB 06.01.62 stambhayann atmanatmanam... [[SB 06.01.62 stambhayann atmanatmanam... cited|cited = 4]]
* SB 06.01.63 tan-nimitta-smara-vyaja... [[SB 06.01.63 tan-nimitta-smara-vyaja... cited|cited = 3]]
* SB 06.01.64 tam eva tosayam asa... [[SB 06.01.64 tam eva tosayam asa... cited|cited = 2]]
* SB 06.01.65 vipram sva-bharyam apraudham... [[SB 06.01.65 vipram sva-bharyam apraudham... cited|cited = 1]]
* SB 06.01.66 yatas tatas copaninye... [[SB 06.01.66 yatas tatas copaninye... cited|cited = 2]]
* SB 06.01.67 yad asau sastram ullanghya... [[SB 06.01.67 yad asau sastram ullanghya... cited|cited = 2]]
* SB 06.01.68 tata enam danda-paneh... [[SB 06.01.68 tata enam danda-paneh... cited|cited = 2]]

==Canto 6, Chapter 2 = 49 verses==

==Canto 6, Chapter 3 = 35 verses==

==Canto 6, Chapter 4 = 54 verses==

==Canto 6, Chapter 5 = 44 verses==

==Canto 6, Chapter 6 = 45 verses==

==Canto 6, Chapter 7 = 40 verses==

==Canto 6, Chapter 8 = 42 verses==

==Canto 6, Chapter 9 = 55 verses==

==Canto 6, Chapter 10 = 33 verses==

==Canto 6, Chapter 11 = 27 verses==

==Canto 6, Chapter 12 = 35 verses==

==Canto 6, Chapter 13 = 23 verses==

==Canto 6, Chapter 14 = 61 verses==

==Canto 6, Chapter 15 = 28 verses==

==Canto 6, Chapter 16 = 65 verses==

==Canto 6, Chapter 17 = 41 verses==

==Canto 6, Chapter 18 = 78 verses==

==Canto 6, Chapter 19 = 28 verses==

[[Category: Srimad-Bhagavatam Canto 06 - Cited Verses|1]]

List of cited verses from Srimad-Bhagavatam canto 06

2011-09-18T15:26:50Z

SunitaS: Created page with '==Introduction== There are a total of 1,217 verses in the 19 chapters of the 6th canto of Srimad-Bhagavatam. '''???''' of them are cited by Śrīla Prabhupāda throughout his pu…'

==Introduction==

There are a total of 1,217 verses in the 19 chapters of the 6th canto of Srimad-Bhagavatam. '''???''' of them are cited by Śrīla Prabhupāda throughout his purports, lectures, conversations and letters. The following lists show how many times each verse is cited. By clicking on the "cited" links you can go to the specific quotes in which a verse is cited. By studying where and how Śrīla Prabhupāda applies these verses in his preaching, greater insight into these truths given by the various incarnations of Lord Śrī Kṛṣṇa and Their pure devotees become revealed to the serious student of Srimad-Bhagavatam.

==Top 30 - Cited Verses from SB Canto 6==

==Canto 6, Chapter 1 = 68 verses==

From a total of 68 verses in the 1st chapter of the 6th canto of Srimad-Bhagavatam '''???''' are cited by Śrīla Prabhupāda throughout his purports, lectures, conversations and letters. The following list shows how many times each verse is cited.

==Canto 6, Chapter 2 = ? verses==

==Canto 6, Chapter 3 = ? verses==

==Canto 6, Chapter 4 = ? verses==

==Canto 6, Chapter 5 = ? verses==

==Canto 6, Chapter 6 = ? verses==

==Canto 6, Chapter 7 = ? verses==

==Canto 6, Chapter 8 = ? verses==

==Canto 6, Chapter 9 = ? verses==

==Canto 6, Chapter 10 = ? verses==

==Canto 6, Chapter 11 = ? verses==

==Canto 6, Chapter 12 = ? verses==

==Canto 6, Chapter 13 = ? verses==

==Canto 6, Chapter 14 = ? verses==

==Canto 6, Chapter 15 = ? verses==

==Canto 6, Chapter 16 = ? verses==

==Canto 6, Chapter 17 = ? verses==

==Canto 6, Chapter 18 = ? verses==

==Canto 6, Chapter 19 = ? verses==

SB 06.02.17 tais tany aghani puyante... cited

2011-09-18T13:49:09Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"nadharmajam tad-dhrdayam"|"tad apisanghri-sevaya"|"tais tany aghani puyante"|"tapo-dana-vratadibhih"}} {{notes|}} {{compiler|Suni…'

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6217_0" class="quote" parent="SB_Canto_6" book="SB" index="77" link="SB 6.2.17" link_text="SB 6.2.17">
<span class="link">[[Vanisource:SB 6.2.17|SB 6.2.17, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Although one may neutralize the reactions of sinful life through austerity, charity, vows and other such methods, these pious activities cannot uproot the material desires in one's heart. However, if one serves the lotus feet of the Personality of Godhead, he is immediately freed from all such contaminations.</p>
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<div class="purport text"><p>As stated in Śrīmad-Bhāgavatam (11.2.42), bhaktiḥ pareśānubhavo viraktir anyatra ca: devotional service is so powerful that one who performs devotional service is immediately freed from all sinful desires. All desires within this material world are sinful because material desire means sense gratification, which always involves action that is more or less sinful. Pure bhakti, however, is anyābhilāṣitā-śūnya; in other words, it is free from material desires, which result from karma and jñāna. One who is situated in devotional service no longer has material desires, and therefore he is beyond sinful life. Material desires should be completely stopped. Otherwise, although one's austerities, penances and charity may free one from sin for the time being, one's desires will reappear because his heart is impure. Thus he will act sinfully and suffer.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6217VrndavanaSeptember201975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="718" link="Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975" link_text="Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975|Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:tais tāny aghāni pūyante
:tapo-dāna-vratādibhiḥ
:nādharmajaṁ tad-dhṛdayaṁ
:tad apīśāṅghri-sevayā
:([[Vanisource:SB 6.2.17|SB 6.2.17]])
<p>So yesterday we have explained that we are put into such position in this material world (pause) that we have to commit sinful activities. This is our position. Even if I do not want to do it. Just like a man accustomed to steal, he is dictated from within, "Don't steal." Otherwise why he goes at night to steal? He knows that "This is not good." He does not steal openly. Secretly, without any knowledge. Because he knows that "What I am going to do is not good." That's a fact. Therefore sometimes it is called black. So he is forced to do it.</p>
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<div id="LectureonSB6217VrndavanaSeptember201975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="718" link="Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975" link_text="Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975|Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So there is prescription in the śāstra that "If you are sinful, you do this prāyaścitta, atonement." Tapo-dāna-vratādibhiḥ. Tapo, tapasya, dāna, and observing some vratās, vows, ritualistic ceremonies, recommended. But here the Viṣṇudutas says that actually, by these processes, tapasya, dāna... Na tyājyaṁ kāryam eva tat. Kṛṣṇa also says that... What is that verse? I just forget. That tapasya, dāna, vrata... Just like one has taken sannyāsa. Sannyāsa means he has given up all these obligatory ceremonies. But Kṛṣṇa says that "Even if you have taken sannyāsa, you cannot give up these processes." What is that? "Tapasya, dāna, and vrata." It is pāvanāni manīṣiṇām. Even if you have become manīṣi, very exalted great sage, still, you should continue this tapasya. And tapasya means voluntarily accepting some miserable condition. That is called tapasya. Just like they used to perform austerity in winter season, to go deep into the water. When one tries to avoid water, tapasya means one goes You have seen many persons, they are standing within the water and chanting Gāyatrī mantra. This is tapasya. And in summer season they ignite fire all around and sit down.</p>
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SB 06.02.16 gurunam ca laghunam ca... cited

2011-09-18T13:43:42Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"gurunam ca laghunam ca"|"guruni ca laghuni ca"|"jnatvoktani maharsibhih"|"prayascittani papanam"}} {{notes|}} {{compiler|SunitaS}…'

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6216_0" class="quote" parent="SB_Canto_6" book="SB" index="76" link="SB 6.2.16" link_text="SB 6.2.16">
<span class="link">[[Vanisource:SB 6.2.16|SB 6.2.16, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Authorities who are learned scholars and sages have carefully ascertained that one should atone for the heaviest sins by undergoing a heavy process of atonement and one should atone for lighter sins by undergoing lighter atonement. Chanting the Hare Kṛṣṇa mantra, however, vanquishes all the effects of sinful activities, regardless of whether heavy or light.</p>
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<div class="purport text"><p>In this regard, Śrīla Viśvanātha Cakravartī Ṭhākura describes an incident that took place when Sāmba was rescued from the punishment of the Kauravas. Sāmba fell in love with the daughter of Duryodhana, and since according to kṣatriya custom one is not offered a kṣatriya's daughter unless he displays his chivalrous valor, Sāmba abducted her. Consequently Sāmba was arrested by the Kauravas. Later, when Lord Balarāma came to rescue him, there was an argument about Sāmba's release. Since the argument was not settled, Balarāma showed His power in such a way that all of Hastināpura trembled and would have been vanquished as if by a great earthquake. Then the matter was settled, and Sāmba married Duryodhana's daughter. The purport is that one should take shelter of Kṛṣṇa-Balarāma, the Supreme Personality of Godhead, whose protective power is so great that it cannot be equaled in the material world. However powerful the reactions of one's sins, they will immediately be vanquished if one chants the name of Hari, Kṛṣṇa, Balarāma or Nārāyaṇa.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6216VrndavanaSeptember191975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="717" link="Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975" link_text="Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975|Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:gurūṇāṁ ca laghūnāṁ ca
:gurūṇi ca laghūni ca
:prāyaścittāni pāpānāṁ
:jñātvoktāni maharṣibhiḥ
:([[Vanisource:SB 6.2.16|SB 6.2.16]])
<p>So sinful activities, it is punishable. You cannot violate the laws of nature. Prakṛti is very strong. Daivī hy eṣā guṇamayī mama māyā duratyayā ([[Vanisource:BG 7.14|BG 7.14]]). Just like the government has police department, military department, law courts. Why? Because not all the citizens were good citizens. There are many outlaws. So more or less, whoever is in this material world, they are outlaws. Outlaw means they do not abide by the laws of nature, and therefore they are punishable.</p>
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<div id="LectureonSB6216VrndavanaSeptember191975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="717" link="Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975" link_text="Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975|Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So to forget Kṛṣṇa and to become subjected to the condition of material nature, that is called material life. Material life means to give up the idea of going back to home, back to Godhead, but making plan here to be happy. This is called māyā, or material life. So here it is said that,</p>
:gurūṇāṁ ca laghūnāṁ ca
:gurūṇi ca laghūni ca
:prāyaścittāni pāpānāṁ
:jñātvoktāni maharṣibhiḥ
<p>Maharṣibhi. Great learned scholars, realized soul, liberated soul, they have given us Vedic literature. There are different types of explanation, just like main is the Manu-saṁhitā. In the Manu-saṁhitā it is said that if a man kills, then he should be also killed. No excuse. From Manu-saṁhitā the hanging or killing of a murderer, that is enjoined. That is there. Maharṣibhiḥ. A killer of other animals or other living entities, he must be killed. This is Manu-saṁhitā. This is showing the mercy. When a king orders a murderer to be hanged, that is king's mercy. It is said in the Manu-saṁhitā. He is not to be excused. Life for life. Now imagine how many lives we are killing every day. We have now become very civilized. We are maintaining slaughterhouses, thousands and thousands, up-to-date machine, how to kill the animals. This is our advancement of civilization, and they are all sinful activities, pāpāni. And not only killing. There are so many institution how to cheat, how to take your money by tricks, how to kidnap others' wife, how..., so many things, simply sinful activities. Simply. Of course, there are different grades of sinful activities. Therefore it is said, gurūṇāṁ ca laghūnāṁ ca. Just like disease. You are suffering from some headache, and that is also disease. And you are suffering from cancer, and that is also disease. But when you are suffering from headache the doctors may give you a tablet, Anacin, and the headache is cured. And this is laghū, very insignificant disease. But if you are suffering from cancer, that tablet will not help you. Therefore gurūṇāṁ ca laghūnāṁ ca. As there are different types of diseases—some of them are very, very acute and severe, and some of them are very insignificant—similarly, the grades of sinful activities are there. Some of them are not very serious and some of them are very, very serious. So as the physician prescribes costly medicine for serious disease, similarly, maharṣibhiḥ, big, big saintly persons, liberated persons, they have prescribed prāyaścitta, atonement, for severe types of sinful activities and insignificant types of sinful activities.</p>
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SB 06.02.15 patitah skhalito bhagnah... cited

2011-09-18T13:40:05Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"harir ity avasenaha"|"patitah skhalito bhagnah"|"puman narhati yatanah"|"sandastas tapta ahatah"}} {{notes|}} {{compiler|SunitaS}…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6215_0" class="quote" parent="SB_Canto_6" book="SB" index="75" link="SB 6.2.15" link_text="SB 6.2.15">
<span class="link">[[Vanisource:SB 6.2.15|SB 6.2.15, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">If one chants the holy name of Hari and then dies because of an accidental misfortune, such as falling from the top of a house, slipping and suffering broken bones while traveling on the road, being bitten by a serpent, being afflicted with pain and high fever, or being injured by a weapon, one is immediately absolved from having to enter hellish life, even though he is sinful.</p>
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<div class="purport text"><p>As stated in Bhagavad-gītā (8.6):</p>
:yaṁ yaṁ vāpi smaran bhāvaṁ
:tyajaty ante kalevaram
:taṁ tam evaiti kaunteya
:sadā tad-bhāva-bhāvitaḥ
<p>"Whatever state of being one remembers when he quits his body, that state he will attain without fail." If one practices chanting the Hare Kṛṣṇa mantra, he is naturally expected to chant Hare Kṛṣṇa when he meets with some accident. Even without such practice, however, if one somehow or other chants the holy name of the Lord (Hare Kṛṣṇa) when he meets with an accident and dies, he will be saved from hellish life after death.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB621214AllahabadJanuary171971atKumbhamela_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="713" link="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela" link_text="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela">
<span class="link">[[Vanisource:Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela|Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, it is very nice conclusion. He says, the Viṣṇudūta says, sāṅketyam. Sāṅketyam means "simply by indication." Sāṅketyaṁ pārihāsyam, "or by joking." Sometimes people joke us, "Hare Kṛṣṇa, Hare Kṛṣṇa, Haribol." That is... That has also its effect, pārihāsyam. Sāṅketyaṁ pārihāsyaṁ vā stobham, "or with devotion and reverence," stobhaṁ helanam eva vā. Or helanam means "without giving any importance, if one chants." Helanam eva vā vaikuṇṭha-nāma-grahaṇam. Vaikuṇṭha means Kṛṣṇa or Nārāyaṇa. Vaikuṇṭha-nāma-grahaṇam aśeṣāgha-haraṁ viduḥ. But even in such way one chants the holy name, then it can vanquish immediately many millions of sinful reactions. There is another Bengali verse, eka hari-nāme, yata pāpa hare, pāpī haya tata pāpa, karibāre nahe:(?) "Once chanted Hare Kṛṣṇa, or Kṛṣṇa's name, it has so potency, so much potencies that it can vanquish millions and millions of sinful reaction that so much a sinful man cannot commit." A sinful man can commit hundreds of thousands of sinful activities, but the holy name of Kṛṣṇa is so powerful that a sinful man will be unable to commit so many sins as the name can vanquish simply by chanting once offenselessly. This is the conclusion.</p>
:sāṅketyaṁ pārihāsyaṁ vā
:stobhaṁ helanam eva vā
:vaikuṇṭha-nāma-grahaṇam
:aśeṣāgha-haraṁ viduḥ
:patitaḥ skhalito bhagnaḥ
:sandaṣṭas tapta āhataḥ
:harir ity avaśenāha
:pumān nārhati yātanāḥ
<p>Some way or other, if we chant Hare Kṛṣṇa mantra, then we can save ourselves from so many troubles, as it is example. This verse shall explain tomorrow again.</p>
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<div id="LectureonSB6215VrndavanaSeptember181975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="716" link="Lecture on SB 6.2.15 -- Vrndavana, September 18, 1975" link_text="Lecture on SB 6.2.15 -- Vrndavana, September 18, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.15 -- Vrndavana, September 18, 1975|Lecture on SB 6.2.15 -- Vrndavana, September 18, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:patitaḥ skhalito bhagnaḥ
:sandaṣṭas tapta āhataḥ
:harir ity avaśenāha
:pumān nārhati yātanāḥ
:([[Vanisource:SB 6.2.15|SB 6.2.15]])
<p>These are the, some of the practical examples. There are persons who criticize chanting of Hare Kṛṣṇa mantra. Nāmnād artha-vāda. Because the glories of the holy name are described here, that one can become free from the sinful reaction of life simply by chanting the holy name of the Lord, so sometimes those who are not in the line, they think, "It is too much. It is too much." So the next verse, the... It is advised... Not it is too much. You can test it. Test it. What is that test? Patita. When you fall down from a high place... Suppose from the roof you may fall down, patitaṁ. Skhalita: you may slip and fall down. Bhagnaḥ: by falling down you may break your bones. Then sandaṣṭaḥ: you may be bitten by some animal—cats, dogs, a snake. There are so many, domestic. Then tapta: you may be burned. And āhataḥ: you may be injured from others. Then during this time you can test, practical. What is that test? Harir ity avaśena aha. Try to chant Hare Kṛṣṇa. Pumān. If anyone does so, na arhati yātanāḥ. You'll immediately feel that from the injuries you are not feeling pain. This is practical seen. Even a snake bite... You may be saved. The author says, never says, that you may be saved from death, but the suggestion is that you may not feel much pain. This is practical.</p>
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SB 06.02.14 sanketyam parihasyam va... cited

2011-09-18T13:35:57Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"asesagha-haram viduh"|"sanketyam parihasyam va"|"stobham helanam eva va"|"vaikuntha-nama-grahanam"}} {{notes|}} {{compiler|Sunita…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6214_0" class="quote" parent="SB_Canto_6" book="SB" index="74" link="SB 6.2.14" link_text="SB 6.2.14">
<span class="link">[[Vanisource:SB 6.2.14|SB 6.2.14, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly (to indicate something else), jokingly, for musical entertainment, or even neglectfully. This is accepted by all the learned scholars of the scriptures.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB621214AllahabadJanuary171971atKumbhamela_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="713" link="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela" link_text="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela">
<span class="link">[[Vanisource:Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela|Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now,</p>
:sāṅketyaṁ pārihāsyaṁ vā
:stobhaṁ helanam eva vā
:vaikuṇṭha-nāma-grahaṇam
:aśeṣāgha-haraṁ viduḥ
:([[Vanisource:SB 6.2.14|SB 6.2.14]])
<p>Now, it is very nice conclusion. He says, the Viṣṇudūta says, sāṅketyam. Sāṅketyam means "simply by indication." Sāṅketyaṁ pārihāsyam, "or by joking." Sometimes people joke us, "Hare Kṛṣṇa, Hare Kṛṣṇa, Haribol." That is... That has also its effect, pārihāsyam. Sāṅketyaṁ pārihāsyaṁ vā stobham, "or with devotion and reverence," stobhaṁ helanam eva vā. Or helanam means "without giving any importance, if one chants." Helanam eva vā vaikuṇṭha-nāma-grahaṇam. Vaikuṇṭha means Kṛṣṇa or Nārāyaṇa. Vaikuṇṭha-nāma-grahaṇam aśeṣāgha-haraṁ viduḥ. But even in such way one chants the holy name, then it can vanquish immediately many millions of sinful reactions. There is another Bengali verse, eka hari-nāme, yata pāpa hare, pāpī haya tata pāpa, karibāre nahe:(?) "Once chanted Hare Kṛṣṇa, or Kṛṣṇa's name, it has so potency, so much potencies that it can vanquish millions and millions of sinful reaction that so much a sinful man cannot commit." A sinful man can commit hundreds of thousands of sinful activities, but the holy name of Kṛṣṇa is so powerful that a sinful man will be unable to commit so many sins as the name can vanquish simply by chanting once offenselessly. This is the conclusion.</p>
:sāṅketyaṁ pārihāsyaṁ vā
:stobhaṁ helanam eva vā
:vaikuṇṭha-nāma-grahaṇam
:aśeṣāgha-haraṁ viduḥ
:patitaḥ skhalito bhagnaḥ
:sandaṣṭas tapta āhataḥ
:harir ity avaśenāha
:pumān nārhati yātanāḥ
<p>Some way or other, if we chant Hare Kṛṣṇa mantra, then we can save ourselves from so many troubles, as it is example. This verse shall explain tomorrow again.</p>
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<div id="LectureonSB6213VrndavanaSeptember151975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="714" link="Lecture on SB 6.2.13 -- Vrndavana, September 15, 1975" link_text="Lecture on SB 6.2.13 -- Vrndavana, September 15, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.13 -- Vrndavana, September 15, 1975|Lecture on SB 6.2.13 -- Vrndavana, September 15, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the Yamadūta forbade them, that "Don't touch him. He is not fit for going to Yamaloka, but he is fit for going to Viṣṇuloka." Bhagavan-nāma mriyamāṇaḥ. The most important thing is how to become successful. At the time of death chant Hare Kṛṣṇa. This should be there. Bhagavan-nāma mriyamāṇaḥ. That will be the perfection of life. Then they explain,</p>
:sāṅketyaṁ pārihāsyaṁ vā
:stobhaṁ helanam eva vā
:vaikuṇṭha-nāma-grahaṇam
:aśeṣāgha-haraṁ viduḥ
<p>Sāṅketya. Just like sometimes on the street some outsider, seeing you, they chant Hare Kṛṣṇa only by the symbolic, sāṅketya. Because they see: "They have got tilaka, kunti." Therefore these things are required. Don't become immediately paramahaṁsa—no tilaka, no kunti and no bead bag. This is not good. Sāṅketya. So that others may understand, "Here is a Vaiṣṇava. Here is a Kṛṣṇa devotee..." And if he is simple, he'll chant, "Hare Kṛṣṇa." This chance should be given. Therefore it is necessary, how people can utter. That chanting may save him from the greatest danger. Therefore it is said, sāṅketyaṁ pārihāsyam. If somebody jokes... Sometimes they do that. "Hare Kṛṣṇa" means he is not seriously chanting, but he is trying to joke the other party who is engaged in chanting. And that is also good, pārihāsya. During Caitanya Mahāprabhu's time, the Muslims, they used to joke the Hindus, "Hare Kṛṣṇa, Hare Kṛṣṇa." So the practice made them chanting Hare Kṛṣṇa. And the police officer was informed by the constables that "These Hindus are chanting 'Hare Kṛṣṇa, Hare Kṛṣṇa.' " The police officer asked him, "Then why you are chanting Hare Kṛṣṇa?" By imitating, they became practiced to chant Hare Kṛṣṇa. It is so nice, even joking, symbolic. Sāṅketyaṁ pārihāsyaṁ stobham. Or prema. Helanam eva vā. Without any care, "Hare Kṛṣṇa," any way, if you chant Hare Kṛṣṇa, then vaikuṇṭha-nāma grahaṇam aśeṣa agha-haram. Agha. Agha means sinful activities.</p>
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<div id="LectureonSB6214VrndavanaSeptember171975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="715" link="Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975" link_text="Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975|Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda: All right. Sāṅketyam, "indication."</p>
:sāṅketyaṁ pārihāsyaṁ vā
:stobhaṁ helanam eva vā
:vaikuṇṭha-nāma-grahaṇam
:aśeṣāgha-haraṁ viduḥ
:([[Vanisource:SB 6.2.14|SB 6.2.14]])
<p>Everyone should know, viduḥ. Generally we do not know what is the power of vaikuṇṭha-nāma.</p>
:nāmnām akāri bahudhā nija-sarva-śaktis
:tatrārpitā niyamitaḥ smaraṇe na kālaḥ
:etādṛśī tava kṛpā bhagavan mamāpi
:durdaivam īdṛśam ihājani nānurāgaḥ
<p>Caitanya Mahāprabhu regretted that the holy name of Kṛṣṇa is so powerful that all the potencies or all the energies in the Absolute Person, the same thing you'll find in His name, in His form. But these things are not understood by less intelligent class of men. To understand these things means to know Kṛṣṇa in truth.</p>
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<div id="LectureonSB6214VrndavanaSeptember171975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="715" link="Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975" link_text="Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975|Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So helanam eva vaikuṇṭha-nāma-grahaṇaṁ aśeṣāgha-haraṁ viduḥ. So some way or other, if we are engaged in chanting the Vaikuṇṭha-nāma Vaikuṇṭha-nāma. Vaikuṇṭha is Kṛṣṇa or Viṣṇu. Vigata-kuṇṭhād yasmād iti vaikuṇṭha. Here in the material world you are always filled up with kuṇṭha, anxieties. And if you go to Viṣṇu or Kṛṣṇa, then there is no more kuṇṭha, full freedom without anxiety. Because even if you realize yourself that you are part and parcel of Para-brahman, when you realize Brahman yourself, not this body, immediately you become jolly. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati ([[Vanisource:BG 18.54|BG 18.54]]). There are many sannyāsīs who are brahmavādī. So as soon as they feel "Ahaṁ brahmāsmi," they are no more in anxiety of this material world. And if you increase that—Brahman, Paramātmā, Bhagavān That simple Brahman realization, it is knowledge that "I am not this, but I am that." Neti. But that knowledge will not be sufficient. You have to make progress further because we are by nature ānandamāya. Ānanda-mayo 'bhyāsāt. Our nature is to search after ānanda. So simply Brahman realization will not give you ānanda. Therefore we see sometimes big, big sannyāsīs, they gave up this world as brahma satyaṁ jagan mithyā, but because they could not get ānanda, they come down again. Again they become busy in opening hospital and school and philanthropic work, politics, because they could not get ānanda. That is the defect of the impersonalists. They can simply understand ahaṁ brahmāsmi: "I am not this body. I am not matter. I am spirit." But that much understanding will not help. It may be helpful for some time, but because he is bereft of ānanda, he will fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta yuṣmad-aṅghrayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]). Ānanda you cannot get without being a servant of the Supreme Lord. That is ānanda, reciprocation(?). That is Vṛndāvana. There is ānanda, cinmāya, ānanda, because everyone is engaged in the service of Kṛṣṇa. The cowherd boys, the calves, the cows, the birds, the beasts, the trees, the water, the father, mother, playmates—everyone—Kṛṣṇa is the center. That is ānanda. And if you make Kṛṣṇa minus, then there is no ānanda. You may be Brahman realized, you may be seeing the Paramātmā, but there is no ānanda.</p>
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SB 06.02.13 athainam mapanayata... cited

2011-09-18T13:27:35Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"athainam mapanayata"|"krtasesagha-niskrtam"|"mriyamanah samagrahit"|"yad asau bhagavan-nama"}} {{notes|}} {{compiler|SunitaS}} {{…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6213_0" class="quote" parent="SB_Canto_6" book="SB" index="73" link="SB 6.2.13" link_text="SB 6.2.13">
<span class="link">[[Vanisource:SB 6.2.13|SB 6.2.13, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">At the time of death, this Ajāmila helplessly and very loudly chanted the holy name of the Lord, Nārāyaṇa. That chanting alone has already freed him from the reactions of all sinful life. Therefore, O servants of Yamarāja, do not try to take him to your master for punishment in hellish conditions.</p>
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<div class="purport text"><p>The Viṣṇudūtas, who are superior authorities, gave orders to the Yamadūtas, who did not know that Ajāmila was no longer subject to tribulation in hellish life for his past sins. Although he had chanted the holy name Nārāyaṇa to indicate his son, the holy name is so transcendentally powerful that he was automatically freed because he had chanted the holy name while dying (ante nārāyaṇa-smṛtiḥ ([[Vanisource:SB 2.1.6|SB 2.1.6]])). As Kṛṣṇa confirms in Bhagavad-gītā (7.28):</p>
:yeṣāṁ tv anta-gataṁ pāpaṁ
:janānāṁ puṇya-karmaṇām
:te dvandva-moha-nirmuktā
:bhajante māṁ dṛḍha-vratāḥ
<p>"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination." Unless one is freed from all sinful reactions, one cannot be promoted to the platform of devotional service. Elsewhere in Bhagavad-gītā (8.5) it is stated:</p>
:anta-kāle ca mām eva
:smaran muktvā kalevaram
:yaḥ prayāti sa mad-bhāvaṁ
:yāti nāsty atra saṁśayaḥ
<p>If one remembers Kṛṣṇa, Nārāyaṇa, at the time of death, one is certainly eligible to return immediately home, back to Godhead.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB621214AllahabadJanuary171971atKumbhamela_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="713" link="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela" link_text="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela">
<span class="link">[[Vanisource:Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela|Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Tat karma-nirhāram abhīpsatāṁ harer guṇānuvādaḥ khalu sattva-bhāvanaḥ. Therefore tat karma-nirhāram abhīpsatām. Karma. Because if you are engaged in ordinary karma... Karma I have already explained. Karma means doing something for your personal benefit. That is called karma. Or, in plain words, doing something for sense gratification, that is called karma. And as soon as you engage your activities for such sense gratification or for your personal benefit, then you have to commit sins. That's a fact. Therefore we are entangled in this birth and death problem. So here the Viṣṇudūta advises that "If you want..." Tat karma-nirhāram abhīpsatām. "If you desire at all that 'I shall be freed from the resultant action of karma,' then your duty should be harer guṇānuvādaḥ khalu sattva-bhāvanaḥ. You simply try to glorify the Supreme Lord always, twenty-four hours. That will purify you." Khalu sattva-bhāvanaḥ. Sattva-bhāvanaḥ. Śrīdhara Svāmī says, sattva-bhāvanaḥ citta-śodhakaḥ. Sattva-bhāvana means citta-śodhaka. Citta means the heart, and śodhaka, the purifying process. So instead of taking yourself to these prescribed ritualistic ceremonies, if you simply engage your mind in describing or glorifying the Supreme Personality of Godhead... That is our process. Our only objective is how to glorify the Supreme Personality of Godhead. We are writing books, we are publishing magazines, we are preaching, we are going everywhere—just to glorify the Supreme Personality of Godhead, Kṛṣṇa. That is our only business. This process is recommended here, citta-śodhaka. If you sit down and write some article on Kṛṣṇa, that means you have to concentrate on Kṛṣṇa's activities or Kṛṣṇa's devotees' activities, and that very process will purify your heart. Therefore we always recommend to our students that you write articles, read our magazine, read our book. In this way if we keep ourself... Work for Kṛṣṇa. This... We have come here in this paṇḍal or in this Kumbha-melā not for any other purpose than to glorify the Supreme Lord so that people may understand the importance of this movement. So citta-śodhaka, here recommended by the Viṣṇudūta. Viṣṇudūta means the direct associates of Lord Viṣṇu. Tat karma-nirhāram abhīpsatāṁ harer guṇānuvādaḥ khalu sattva-bhāvanaḥ. Be always engaged in glorifying the transcendental qualities of Hari. Again it is said hareḥ, not any other person, Hari, Viṣṇu, the Supreme Personality of Godhead.</p>
:athainaṁ māpanayata
:kṛtāśeṣāgha-niṣkṛtam
:yad asau bhagavan-nāma
:mriyamāṇaḥ samagrahīt
:([[Vanisource:SB 6.2.13|SB 6.2.13]])
<p>Now, the Viṣṇudūta concludes that "This Ajāmila, we know that throughout his whole life he has simply committed sinful activities. That's a fact. We know. But at the time of his death," mriyamāṇaḥ, yad asau bhagavan-nāma samagrahīt, "simply chanted the name of Hari, Nārāyaṇa," samagrahīt, "perfectly, without any offense." Just try to understand that simply by chanting one name only, Nārāyaṇa, samagrahīt, without any offense, he became immediately purified from all sinful activities. These are not exaggeration. This is the fact. Otherwise why Caitanya Mahāprabhu should encourage,</p>
:harer nāma harer nāma harer nāmaiva kevalam
:kalau nāsty eva nāsty eva nāsty eva gatir anyathā
:([[Vanisource:CC Adi 17.21|CC Adi 17.21]])
<p>You'll never find any disagreement with the śāstra, sādhu, and guru. Therefore Narottama dāsa Ṭhākura says, sādhu-śāstra-guru-vākya. That is our guidance. Sādhu. If you say Caitanya Mahāprabhu was a sādhu or a devotee, so His words and the words of the scriptures are the same. The sādhu will speak only on the authority of śāstra. And śāstra means the description given by the sādhu. They are correlative. And guru means who follows the sādhu and the śāstra. So these are very instructive. Sādhu who is always engaged in the service of the Lord, he is sādhu, bhakta. And śāstra. Śāstra means description of the activities of the sādhu and Bhagavān. Just like Śrīmad-Bhāgavatam. We are reading the story of Ajāmila. He became a sādhu; therefore his description of his life is imparted here. Prahlāda Mahārāja is sādhu, Dhruva Mahārāja, a sādhu, Ambarīṣa Mahārāja, a sādhu. Formerly the kings were all sādhus, rājarṣi. Just like in the Bhagavad-gītā, you have heard, imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2|BG 4.2]]). Formerly the kings were so exalted and they were so nice that they were, although they were sitting on the throne, they were dealing in politics, still, they were sādhu, just like ṛṣi. There are many instances.</p>
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<div id="LectureonSB621214AllahabadJanuary171971atKumbhamela_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="713" link="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela" link_text="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela">
<span class="link">[[Vanisource:Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela|Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So yad asau bhagavan-nāma mriyamāṇaḥ samagrahīt. Because the Yamadūta..., yes, Viṣṇudūta says that "We know that this person was addicted to sinful activities throughout his whole life, but at the time of his death he has remembered. He has uttered offenselessly once the name of Nārāyaṇa." But one should not think that "All right. Let us go on committing all sinful activities, and at the time of my death I shall think of Nārāyaṇa or Kṛṣṇa." That is not possible. That is explained in the Bhagavad-gītā. If you practice when you are alive, when you are strong for chanting the holy name of Kṛṣṇa or Nārāyaṇa, then there may be chance. Otherwise it is not possible. Not that a layman will all of a sudden will chant "Nārāyaṇa." He must have previous practice. Therefore Caitanya Mahāprabhu has recommended, kīrtanīyaḥ sadā hariḥ ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]). Amāninā mānadena kīrtanīyaḥ sadā hariḥ. Sadā tad-bhāva-bhāvitaḥ. In the Bhagavad-gītā Śrī Kṛṣṇa says, sadā tad-bhāva-bhāvitaḥ ([[Vanisource:BG 8.6|BG 8.6]]). If you practice in your life chanting the holy name of Kṛṣṇa... I remember one of our teachers in our school life. He instructed that "If you always think that 'I shall pass my examination with distinction,' then you can pass in first division. If you think that 'I shall pass my examination in the first division,' then you may pass in the third division. And if you think that 'I shall some way pass my examination in the third division,' then you will fail." That means if you expect more than your capacity, then it may be possible that at the time of examination you get the right number and pass your examination.</p>
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<div id="LectureonSB6213VrndavanaSeptember151975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="714" link="Lecture on SB 6.2.13 -- Vrndavana, September 15, 1975" link_text="Lecture on SB 6.2.13 -- Vrndavana, September 15, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.13 -- Vrndavana, September 15, 1975|Lecture on SB 6.2.13 -- Vrndavana, September 15, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:athainaṁ māpanayata
:kṛtāśeṣāgha-niṣkṛtaṁ
:yad asau bhagavan-nāma
:mriyamāṇaḥ samagrahīt
:([[Vanisource:SB 6.2.13|SB 6.2.13]])
<p>The most important word here is mriyamāṇaḥ samagrahīt. Ordinarily there are discrimination of nāma, nāmābhāsa, and nāmāparādha-śuddha-nāma, pure name; nāmābhāsa, almost pure; and nāmāparādha, chanting the holy name with aparādha. There are ten kinds of offenses, that nāma... Nāmnād... Out of the ten kinds of offenses, the most offensive chanting is nāmnād balād yasya hi pāpa-buddhiḥ. One aparādha is guror avajñā. If we neglect the orders of guru and chant Hare Kṛṣṇa, then it is aparādha, offense. Guru-avajñā śruti-śāstra-nindanam. The Vedic literature, whatever injunction is there, if I don't obey or I decry—"Oh, there are so many rules. It is not possible"—śruti-śāstra nindanam. Nāma artha-vāda. We interpret in our own way about the nāma. And to consider the holy name of Viṣṇu and other name equally potent, that is nāmāparādha. And nāmnād balād yasya hi pāpa-buddhiḥ. And because one is chanting Hare Kṛṣṇa, he thinks, "Even if I do something sinful, it will be counteracted." That is aparādha. And to instruct to a person who has no interest in hari-kīrtana, that is also aparādha. So we should not be very much interested to preach Kṛṣṇa consciousness if one is not very much interested. But tactfully, if you can, just try to give him a book. In this way there are ten kinds of offenses. We have discussed many times, and I think all of you know it.</p>
<p>So here it is said, mriyamāṇaḥ samagrahīt. Because at the time of death he has uttered "Nārāyaṇa," so now there is no question of offense. There is no question of. It is said in the Bhagavad-gītā that yeṣāṁ tu anta-gataṁ pāpam: by chanting Hare Kṛṣṇa mantra, one gradually becomes free from all sinful reaction. Yeṣāṁ tu anta-gataṁ. Te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ ([[Vanisource:BG 7.28|BG 7.28]]). And the proof is, as it is said in the Bhagavad-gītā,</p>
:anta-kāle ca mām eva
:smaran muktvā kalevaraṁ
:yaḥ prayāti sa mad-bhāvaṁ
:yāti nāsty atra saṁśayaḥ
:([[Vanisource:BG 8.5|BG 8.5]])
<p>If at the time of death one can chant Hare Kṛṣṇa, then he is glorious. Nāsty atra saṁśayaḥ. Here is clearly said in the Bhagavad-gītā, nāsty atra. Anta-kāle: "At the time of..." I have several times said, the test will be examined at the time of death. They say in Bengal, bhajan koro pūjān koro murte jānle haya.(?) Your austerity, penances, chanting of the holy name, all these things... Just like there is examination. Before promotion to the higher class, one is examined in the school, and the, if the marks are sufficient, then he is promoted. So our promotion will depend at the time of death, where we are going. Tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13|BG 2.13]]). We are going to change our... Death means we are going to change our body. So this change of body will be decided at the time of death. It is already decided what kind of body we are going to get, but the final decision will be taken at the time of death. That is said by Kṛṣṇa. So how the test... You... Everyone can understand. If at the time of death one chants Hare Kṛṣṇa, then you know certainly that he has gone to Vaikuṇṭha. There is no doubt about it. Anta-kāle. And even there is aparādha, that is not taken into consideration, because at the time of death he has uttered. This is special consideration. Anta-kāle.</p>
<p>Here it is said, yad asau bhagavan-nāma mriyamāṇaḥ samagrahīt. Sama means samak, "perfectly." "Now he is quite fit for going back to home, back to Godhead. So you do not touch him. He is completely free." So if we are serious about our life, the method is very easy. The prescription is man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65|BG 18.65]]). Where is the difficulty? We are now serious. Chant Hare Kṛṣṇa and hear Hare Kṛṣṇa. Then mind is fixed up. Sa vai manaḥ kṛṣṇa-padāravindayoḥ ([[Vanisource:SB 9.4.18|SB 9.4.18]]). Our business is to fix up my mind on the lotus feet of Kṛṣṇa. So this Kṛṣṇa, Hare Kṛṣṇa chanting, will help us. As soon as we chant, we hear. It is not that simply by seeing Kṛṣṇa you become perfect. By hearing Kṛṣṇa also. This is also another sense. We gather knowledge from different senses. Suppose there is a good mango. So when you say, "Let me see how the mango is," but you are seeing. No, this seeing is imperfect. You take little portion of the mango and taste it; then you can understand. So experience is gathered from different senses. Why you are giving stress only on seeing? This is foolishness. Just like you can... Even if you do not taste—the mango seller may not allow you to taste—but you can smell. By smelling, you can understand whether the mango is good or bad. After all, you have to get experience. So why we should stress upon seeing Kṛṣṇa? That is most foolish proposal. You have other senses. Kṛṣṇa is prepared to be perceived by you by other senses. What is that? If you hear Kṛṣṇa, then you must know there is Kṛṣṇa. There is Kṛṣṇa. Kṛṣṇa is not different from His name, from His form, either form or name or quality or paraphernalia, anything. He is Absolute. There is no duality. Anything you perceive, that is Kṛṣṇa. This Kṛṣṇa temple is also Kṛṣṇa. So we have no sufficient knowledge how to understand Kṛṣṇa. Kṛṣṇa is prepared to be understood by us in so many ways. So the Kali-yuga, therefore, name is so important. Kalau nāsty eva nāsty eva nāsty eva gatir anyathā. Harer nāma harer nāma harer nāmaiva kevalam ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]). This formula should be seriously taken. Kṛtāśeṣa agha-niṣkṛtam. Aśeṣa. Unlimited amount or unlimited number of sinful activities are already finished.</p>
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SB 06.02.12 naikantikam tad dhi krte 'pi niskrte... cited

2011-09-18T13:22:38Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"gunanuvadah khalu sattva-bhavanah"|"manah punar dhavati ced asat-pathe"|"naikantikam tad dhi krte pi niskrte"|"tat karma-nirharam…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6212_0" class="quote" parent="SB_Canto_6" book="SB" index="72" link="SB 6.2.12" link_text="SB 6.2.12">
<span class="link">[[Vanisource:SB 6.2.12|SB 6.2.12, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The ritualistic ceremonies of atonement recommended in the religious scriptures are insufficient to cleanse the heart absolutely because after atonement one's mind again runs toward material activities. Consequently, for one who wants liberation from the fruitive reactions of material activities, the chanting of the Hare Kṛṣṇa mantra, or glorification of the name, fame and pastimes of the Lord, is recommended as the most perfect process of atonement because such chanting eradicates the dirt from one's heart completely.</p>
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<div class="purport text"><p>The statements in this verse have been confirmed previously in Śrīmad-Bhāgavatam (1.2.17):</p>
:śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
:puṇya-śravaṇa-kīrtanaḥ
:hṛdy antaḥ-stho hy abhadrāṇi
:vidhunoti suhṛt satām
<p>"Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā (Supersoul) in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted." It is the special mercy of the Supreme Lord that as soon as He knows that one is glorifying His name, fame and attributes, He personally helps cleanse the dirt from one's heart. Therefore simply by such glorification one not only becomes purified, but also achieves the results of pious activities (puṇya-śravaṇa-kīrtana). Puṇya-śravaṇa-kīrtana refers to the process of devotional service. Even if one does not understand the meaning of the Lord's name, pastimes or attributes, one is purified simply by hearing or chanting of them. Such purification is called sattva-bhāvana.</p>
<p>One's main purpose in human life should be to purify his existence and achieve liberation. As long as one has a material body, one is understood to be impure. In such an impure, material condition, one cannot enjoy a truly blissful life, although everyone seeks it. Therefore Śrīmad-Bhāgavatam (5.5.1) says, tapo divyaṁ putrakā yena sattvaṁ śuddhyet: one must perform tapasya, austerity, to purify his existence in order to come to the spiritual platform. The tapasya of chanting and glorifying the name, fame and attributes of the Lord is a very easy purifying process by which everyone can be happy. Therefore everyone who desires the ultimate cleansing of his heart must adopt this process. Other processes, such as karma, jñāna and yoga, cannot cleanse the heart absolutely.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB621214AllahabadJanuary171971atKumbhamela_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="713" link="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela" link_text="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela">
<span class="link">[[Vanisource:Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela|Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore here it is said, naikāntikam. Naikāntikaṁ tad dhi kṛte 'pi niṣkṛte ([[Vanisource:SB 6.2.12|SB 6.2.12]]). Even one becomes free from all contamination of sinful life by prosecuting the particular type of religious principles, that is not sufficient, because ultimately it cannot give any good result. Naikāntikaṁ tad dhi kṛte 'pi niṣkṛte manaḥ punar dhāvati ced asat-pathe. Because the mind is so disturbing that even after being free from all contamination of sinful life, the mind again goes to that sinful activity. It is very difficult to control the mind. Arjuna, when he was advised to perform the haṭha-yoga system to control the mind, he flatly refused, that "I am unable to control my mind in this way." He stated that cañcalaṁ hi manaḥ kṛṣṇa: ([[Vanisource:BG 6.34|BG 6.34]]) "Kṛṣṇa, the mind is so agitating and moving," cañcalaṁ hi manaḥ kṛṣṇa pramāthi, "it is just like a madman." Just like you cannot control a madman. Sometimes you have to chain a madman for doing mischievous activities. Sometimes you have to send to some hospital for special care. So Arjuna said, cañcalaṁ hi manaḥ kṛṣṇa pramāthi, balavat. And not only balavat, "is very strong," and dṛḍham, "and very strong and determined" Tasyāhaṁ nigrahaṁ manye: "If you ask me to control my mind, it is very difficult for me." Tasyāhaṁ nigrahaṁ manye vāyor api suduṣkaram: "If there is some wind, strong wind, and if one thinks that 'I shall control this wind, stop this strong blowing of wind,' as it is impossible, similarly, the movement of my mind is so strong that I cannot promise that I can control this mind." And after the statement of Arjuna, Kṛṣṇa said... Kṛṣṇa saw that His friend was becoming disappointed. Because he cannot prosecute the yoga system, so he's becoming disappointed. But He knew that Arjuna was always thinking of Kṛṣṇa. That was certain. Although his mind was very agitated because he was politician, he was warrior, still, his mind was fixed up in Kṛṣṇa. That He knew. Therefore He said that yoginām api sarveṣāṁ mad-gatenāntar-ātmanā ([[Vanisource:BG 6.47|BG 6.47]]).</p>
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<div id="LectureonSB621214AllahabadJanuary171971atKumbhamela_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="713" link="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela" link_text="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela">
<span class="link">[[Vanisource:Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela|Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is the art. Just like Ambarīṣa Mahārāja. He was also great emperor, and he had to rule over all over the world. Still, sa vai manaḥ kṛṣṇa-padāravindayoḥ: ([[Vanisource:SB 9.4.18|SB 9.4.18]]) he always fixed up his mind on the lotus feet of Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane. That is the art of Kṛṣṇa consciousness. In spite of your all engagement, your mind should be fixed up in Kṛṣṇa. Naikāntikaṁ tad dhi kṛte 'pi niṣkṛte manaḥ punar dhāvati ced asat-pathe. Because mind is inclined, inclined to go astray. Asat-pathe. Asat means this material, and pathe means way. Mind is generally attracted to this asat-pathe. but you have to draw the mind to the sat-pathe. Sat means spiritual, eternal. That is the practice.</p>
<p>Tat karma-nirhāram abhīpsatāṁ harer guṇānuvādaḥ khalu sattva-bhāvanaḥ. Therefore tat karma-nirhāram abhīpsatām. Karma. Because if you are engaged in ordinary karma... Karma I have already explained. Karma means doing something for your personal benefit. That is called karma. Or, in plain words, doing something for sense gratification, that is called karma. And as soon as you engage your activities for such sense gratification or for your personal benefit, then you have to commit sins. That's a fact. Therefore we are entangled in this birth and death problem. So here the Viṣṇudūta advises that "If you want..." Tat karma-nirhāram abhīpsatām. "If you desire at all that 'I shall be freed from the resultant action of karma,' then your duty should be harer guṇānuvādaḥ khalu sattva-bhāvanaḥ. You simply try to glorify the Supreme Lord always, twenty-four hours. That will purify you." Khalu sattva-bhāvanaḥ. Sattva-bhāvanaḥ. Śrīdhara Svāmī says, sattva-bhāvanaḥ citta-śodhakaḥ. Sattva-bhāvana means citta-śodhaka. Citta means the heart, and śodhaka, the purifying process. So instead of taking yourself to these prescribed ritualistic ceremonies, if you simply engage your mind in describing or glorifying the Supreme Personality of Godhead... That is our process. Our only objective is how to glorify the Supreme Personality of Godhead. We are writing books, we are publishing magazines, we are preaching, we are going everywhere—just to glorify the Supreme Personality of Godhead, Kṛṣṇa. That is our only business. This process is recommended here, citta-śodhaka. If you sit down and write some article on Kṛṣṇa, that means you have to concentrate on Kṛṣṇa's activities or Kṛṣṇa's devotees' activities, and that very process will purify your heart. Therefore we always recommend to our students that you write articles, read our magazine, read our book. In this way if we keep ourself... Work for Kṛṣṇa. This... We have come here in this paṇḍal or in this Kumbha-melā not for any other purpose than to glorify the Supreme Lord so that people may understand the importance of this movement. So citta-śodhaka, here recommended by the Viṣṇudūta. Viṣṇudūta means the direct associates of Lord Viṣṇu. Tat karma-nirhāram abhīpsatāṁ harer guṇānuvādaḥ khalu sattva-bhāvanaḥ. Be always engaged in glorifying the transcendental qualities of Hari. Again it is said hareḥ, not any other person, Hari, Viṣṇu, the Supreme Personality of Godhead.</p>
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<div id="LectureonSB622425GorakhpurFebruary131971_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="719" link="Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971" link_text="Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971|Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971]]: </span><div class="text"><p style="display: inline;">Prabhupāda: In Ajāmila. There was not pure saṅkīrtana. Just like we are advised when chanting the mantra, mahā-mantra, to avoid ten kinds of offenses. So Ajāmila had no such program. He never meant that he was chanting the holy name of Nārāyaṇa. This point is being stressed by Śrīdhāra Swami. He simply tried to call his son, whose name was Nārāyaṇa. That was not practically kīrtana, but this very vibration, transcendent vibration, has got so potency that without following the rules and regulations of chanting the holy name, he became immediately released from all sinful reaction. That point is stressed here. Abhavan aśucir api niyamāna asustha-cittaḥ (?). Not only he never meant for chanting the holy name, he was not only sinful, but he was practically in coma because he was dying. His all functions of the physical body was stopped, and he could not chant even properly. Still, he became released from all sinful reaction. At the time of death... Why death? Even in our sleeping condition we are out of our own control completely. So Ajāmila was diseased and was almost on the verge of death, and he was calling his son only. Practically he had no program, but still, he became released, and what to speak of persons who are regularly chanting Hare Kṛṣṇa mantra under principles and without any offense? Avṛtti-śraddhādi-viṣayas tu pāpa-vāsanā-kṣayārtham harer guṇānuvādaḥ khalu sattva-bhāvanaḥ (?). So some way or other, if one is engaged in glorifying the activities...(Hindi) Harer guṇānuvādaṁ khalu sattva-bhāvanaḥ. So even with offense... Because in the beginning everyone chants with offenses... But harer guṇānuvāda, the glorification of the Lord is so powerful that simply by chanting constantly... Therefore we stress that so many rounds must be done. So many rounds must be done. That will protect him from contamination of this material world. Sattva-bhāvanaḥ. Sattva-bhāvanaḥ means his pure consciousness will gradually develop. Pure consciousness means Kṛṣṇa consciousness. Yadu-priya āvṛtaṁ tarhi dāruṣa, dāruṣābdi-smaraṇam iti tatrāha prāya... (etc., to:) ...tvayi noktam (reads long commentary in Sanskrit).</p>
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SB 06.02.11 na niskrtair uditair brahma-vadibhis... cited

2011-09-18T13:17:42Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"na niskrtair uditair brahma-vadibhis"|"tad uttamasloka-gunopalambhakam"|"tatha visuddhyaty aghavan vratadibhih"|"yatha harer nama…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6211_0" class="quote" parent="SB_Canto_6" book="SB" index="71" link="SB 6.2.11" link_text="SB 6.2.11">
<span class="link">[[Vanisource:SB 6.2.11|SB 6.2.11, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari. Although ritualistic atonement may free one from sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord's names, which reminds one of the Lord's fame, qualities, attributes, pastimes and paraphernalia.</p>
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<div class="purport text"><p>Śrīla Viśvanātha Cakravartī Ṭhākura comments that the chanting of the holy name of the Lord has special significance that distinguishes it from the Vedic ritualistic ceremonies of atonement for severe, more severe or most severe sinful actions. There are twenty types of religious scriptures called dharma-śāstras, beginning with the Manu-saṁhitā and Parāśara-saṁhitā, but herein it is stressed that although one may become free from the reactions of the most sinful activities by following the religious principles of these scriptures, this cannot promote a sinful man to the stage of loving service to the Lord. On the other hand, chanting the holy name of the Lord even once not only frees one immediately from the reactions of the greatest sins, but also raises one to the platform of rendering loving service to the Supreme Personality of Godhead, who is described as uttamaśloka because He is famous for His glorious activities. Thus one serves the Lord by remembering His form, His attributes and pastimes. Śrīla Viśvanātha Cakravartī Ṭhākura explains that this is all possible simply by chanting the Lord's holy name because of the Lord's omnipotence. What cannot be achieved through the performance of Vedic rituals can be easily achieved through the chanting of the Lord's holy name. To chant the holy name and dance in ecstasy is so easy and sublime that one can achieve all the benefits of spiritual life simply by following this process. Therefore Śrī Caitanya Mahāprabhu declares, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: "All glories to Śrī Kṛṣṇa saṅkīrtana!" The saṅkīrtana movement we have started offers the best process for becoming purified of all sinful reactions and coming immediately to the platform of spiritual life.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6211AllahabadJanuary161971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="711" link="Lecture on SB 6.2.11 -- Allahabad, January 16, 1971" link_text="Lecture on SB 6.2.11 -- Allahabad, January 16, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.11 -- Allahabad, January 16, 1971|Lecture on SB 6.2.11 -- Allahabad, January 16, 1971]]: </span><div class="text"><p style="display: inline;">Prabhupāda: (Hindi) (sings maṅgalacaraṇa prayers) (aside:) That's all right.</p>
:na niṣkṛtair uditair brahma-vādibhis
:tathā viśuddhyaty aghavān vratādibhiḥ
:yathā harer nāma-padair udāhṛtais
:tad uttamaśloka-guṇopalambhakam
:([[Vanisource:SB 6.2.11|SB 6.2.11]])
<p>Na niṣkṛtair uditair brahma-vādibhiḥ. There are twenty kinds of religious scripture, out of which, Manu is considered to be the greatest. So they have prescribed many methods for getting oneself released from the reaction of sinful activities. Every one of us, anyone who is engaged in karma... Karma means pāpa, sinful activities. And karma means one who is working for his own benefit. He is karmī. The whole world is working so hard not for others' benefit but his personal benefit. That is called karma. Try to understand what is karma. Karma means anyone who is working very hard day and night for his own benefit. That is called karma. And whenever you perform karma for your personal interest there must be some sinful activity. Therefore every karmī is a sinful man. It is clear understanding. No karmī can be without being sinful. Every karmī is. Therefore how to work?</p>
<p>Just like government gives you license, say for... One is... Every businessman is given some license. The municipality gives license. The sales tax department gives license, certificate. There are so many licenses a businessman has to follow, income tax licenses. But there are rules and regulations because all these departments know it very well that any businessman or karmī, he is sure to commit sinful activities. Therefore there are so many regulations just to stop him as far as possible from sinful activities. Similarly, there are twenty kinds of viṁśati-prakāśa-dharma-śāstra. How one can live faithfully, religiously, the directions are there in twenty kinds of scriptures made by Parāśara, Manu, and many other sages. There are different types. So therefore it is said here that na niṣkṛtair uditair brahma-vādibhiḥ. Brahma-vādibhiḥ. Brahma-vādī means those who are trying to lead persons to realize Brahman. The whole direction of the Vedic injunction is to understand that "I am not this material body; I am spirit soul." And in order to understand this factual position there are so many directions in the dharma-śāstra or religious scriptures. And you'll find here the Yamadūta or Yamarāja will speak, dharmaṁ tu sākṣād bhagavat-praṇītam ([[Vanisource:SB 6.3.19|SB 6.3.19]]).</p>
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<div id="LectureonSB6211AllahabadJanuary161971_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="711" link="Lecture on SB 6.2.11 -- Allahabad, January 16, 1971" link_text="Lecture on SB 6.2.11 -- Allahabad, January 16, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.11 -- Allahabad, January 16, 1971|Lecture on SB 6.2.11 -- Allahabad, January 16, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Na niṣkṛtair uditair brahma-vādibhiḥ. Now here the Viṣṇudūta says that "The direction given in the religious principles, to get out of reaction of the sinful activities, they are not sufficient." Just like in Christian religion there is the direction that if anyone is sinful he should go to a priest and confess that "I have committed these things." And if the priest or the father who is supposed to be representative of God or Christ, if he excuses for his confession, then his sinful activities become null and void. Here it is said, na niṣkṛtair uditair brahma-vādibhis tathā viśuddhyaty aghavān. Just try to understand that this direction cannot purify the sinful man so nicely because the same man who has confessed that "I have committed these sins," he again comes out of the church and again commits the same sin. Therefore he is not purified. He is not purified. Here it is said, na viśuddhyaty aghavān vratādibhiḥ. It is not only in Christian religion. In every religion there are some prescribed method that... Accepting as a matter of fact that every man is sinful, therefore in religious scriptures there are certain methods to purify them. But here the Viṣṇudūta says that these prescribed methods, although they are authorized and fact, but they cannot purify the heart of the follower of that religion. And you can see that as our Hindu-Muslim religion, even they perform the ritualistic ceremonies, they do not cease from committing the sins. Just like a rascal patient. He goes to the physician. The physician gives some medicine and gives some direction that "You take this medicine. Do not do this. You do not eat so many things. You eat like this." But he takes the medicine. For the time being he follows and again he commits the same mistake and again he goes to the physician and "Doctor, please give me medicine." This is going on.</p>
<p>So this kind of treatment is not accepted by the Viṣṇudūta. Therefore it is said, tathā viśuddhyaty,</p>
:na tathā viśuddhyaty aghavān vratādibhiḥ
:yathā harer nāma-padair udāhṛtais
:tad uttamaśloka-guṇopalambhakam
<p>So this is the superexcellence of chanting the holy name of Kṛṣṇa or God. Here it is said that "Such description or prescription for performing ritualistic ceremony, they are not sufficient to purify a man." But if one chants the holy name of God, Hare Kṛṣṇa mantra, yathā harer nāma-padair udāhṛtaiḥ, padaiḥ, once, once only, Kṛṣṇa, Rāma, Nārāyaṇa... So harer nāma, not other name, only harer nāma. Yathā harer nāma-padair udāhṛtaiḥ. Simply once chanting. Uttamaśloka-guṇopalambhakam. The purification of chanting harer nāma ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]) means as soon as you chant the holy name of Kṛṣṇa immediately you will see the form of Kṛṣṇa, you will realize the qualities of Kṛṣṇa, you will immediately remember the pastimes of Kṛṣṇa. That is pure chanting of Hare Kṛṣṇa mantra. That is the commented by Śrīla Jīva Gosvāmī, that a pure devotee who chants Hare Kṛṣṇa mantra, immediately all these—nāma, rūpa, guṇa, līlā, parikara, vasiṣṭha... Simply by chanting name you will feel the form of Kṛṣṇa: "Here is Kṛṣṇa." Nāma, rūpa, guṇa. "Here are the qualities. Oh, Kṛṣṇa is so qualified. He is so kind. He is so magnanimous." So many qualities you will remember. Nāma, rūpa, guṇa, līlā. Then His pastimes. "Oh, Kṛṣṇa instructed Arjuna. Kṛṣṇa played with His cowherd boys. Kṛṣṇa had very nice talks with the gopīs, with His Mother Yaśodā." These things will be remembered. That is factual perfection of chanting, that Ajāmila...</p>
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<div id="LectureonSB6211VrndavanaSeptember131975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="712" link="Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975" link_text="Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975|Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:na niṣkṛtair uditair brahma-vādibhis
:tathā viśuddhyaty aghavān vratādibhiḥ
:yathā harer nāma-padair udāhṛtais
:tad uttamaśloka-guṇopalambhakam
:([[Vanisource:SB 6.2.11|SB 6.2.11]])
<p>So the Viṣṇudūtas, they are instructing the Yamadūtas. They are authorized person. These Viṣṇudūta, they are authorized persons. They are not ordinary person. They are coming from Vaikuṇṭha. Just like Nārada Muni comes from higher planetary system, Vaikuṇṭhaloka. He is called deva-ṛṣi. He travels all over the universes, material and spiritual. He has got special concession. Sometimes... (child making noise—Hindi) Sometimes we have got information the yogis, they can also travel not only within this material universe but in the spiritual. The instance of... (child making noise) Durvāsā Muni.</p>
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<div id="LectureonSB6211VrndavanaSeptember131975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="712" link="Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975" link_text="Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975|Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is wanted. If you have got a pinch of anyābhilāṣa, then you cannot become a pure devotee. That is not possible. Then Kṛṣṇa will give you chance to fulfill your anyābhilāṣa, not Kṛṣṇa bhakti. He can give you even mukti, but He will not give you bhakti. This is Kṛṣṇa's principle. Bhakti can be awarded to a person who is fully surrendering, one who does not know anything but Kṛṣṇa. This is the way. Therefore, it is said, na niṣkṛtair uditair brahma-vādibhis tathā viśuddhyaty aghavān vratādibhiḥ.</p>
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<div id="LectureonSB6211VrndavanaSeptember131975_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="712" link="Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975" link_text="Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975|Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the bhakti-mārga, it is clearly said, it is, that you cannot be purified simply by performing the Vedic ritualistic ceremony. Na niskrtaiḥ. Na niṣkṛtair uditair brahma-vādibhiḥ. Brahma-vādī means... Brahma means śabda-brahma, Vedic injunction. So there are many brahmavādīs. Just like Manu-saṁhitā. Parāśara, he has made viṁśati dharma-śāstras. So they are authorized things. But still, if you follow the ritualistic ceremonies, if you make atonement according to the Vedic direction, you cannot be fully purified, fully purified, because unless you are detestful of this material existence, unless you are determined to go back to home, back to Godhead. If you want to adjust in this material world to be happy, then you have to commit sinful activities. There is no doubt about it. Therefore it is said that you cannot be purified. Na niṣkṛtair uditair brahma-vādibhis tathā viśuddhyaty aghavān vratādibhiḥ. Aghavān. Aghavān means sinful. Every one of us who is in this material world, he is sinful. So he has to be purified. So this best purification process is devotional service. And the purification process begins—anyābhilāṣitā-śūnyam: (Brs. 1.1.11) when you have no more any material desires. Then you..., the purification begins.</p>
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<div id="LectureonSB6211VrndavanaSeptember131975_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="712" link="Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975" link_text="Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975|Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If you don't accept the injunction in the śāstras, especially when Kṛṣṇa, the Supreme Lord, is instructing you in the Bhagavad-gītā... That is the essence of all śāstra. You take that. Then you will be happy. Otherwise not. So here it is said that aghavān, the sinful man, cannot be purified by simply these ritualistic ceremonies, atonement, or keeping some vow, vrataḥ. Then how it is possible? Because everyone... Yathā harer nāma. Therefore it is recommended, harer nāma harer nāma harer nāmaiva kevalam, kalau nāsty eva nāsty eva nāsty eva ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]), the same thing. You will never find the injunction of the śāstra contradictory. In the Agni Purāṇa it is said and in the Śrīmad-Bhāgavata also the same thing. Agni Purāṇa says, harer nāma harer nāma harer nāmaiva kevalam, and here in the Śrīmad Bhāgavatam it is said, yathā harer nāma-padair udāhṛtaiḥ tad uttamaśloka-guṇopalambhakam. Harer nāma means chanting of the holy name. That is simple. But when you chant harer nāma then you gradually understand what is Hari, what is His form, what is His quality, what is His activities. Then you can understand. Because without harer nāma your heart is dirty—ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]])—unless your heart is cleansed you cannot understand what is Hari, what is His name, what is His form, what is His quality, what are His activities. You cannot understand.</p>
<p>Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). Your blunt nonsense senses, if you utilize, you cannot understand Kṛṣṇa. Therefore people are not understanding Kṛṣṇa, neither they understanding the value of hari-nāma. Because their senses are blunt, contaminated with these māyic qualities, they cannot understand. But this is the only way—ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). Because you have to be purified, so this is the only method. Chant Hare Kṛṣṇa. Then you will be gradually purified. Puṇya-śravaṇa-kīrtanaḥ. Puṇya-śravaṇa-kīrtanaḥ. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ ([[Vanisource:SB 1.2.17|SB 1.2.17]]). If you hear, if you chant about Kṛṣṇa, Uttamaśloka, as it is said, tad uttamaśloka-guṇopalambhakam, so many benefits are there. So the Hare Kṛṣṇa movement is so important that everyone should take it very seriously. Kīrtanīyaḥ sadā hariḥ.</p>
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SB 06.02.10 sarvesam apy aghavatam... cited

2011-09-18T13:12:33Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"idam eva suniskrtam"|"nama-vyaharanam visnor"|"sarvesam apy aghavatam"|"yatas tad-visaya matih"}} {{notes|}} {{compiler|SunitaS}}…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB62910_0" class="quote" parent="SB_Canto_6" book="SB" index="70" link="SB 6.2.9-10" link_text="SB 6.2.9-10">
<span class="link">[[Vanisource:SB 6.2.9-10|SB 6.2.9-10, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The chanting of the holy name of Lord Viṣṇu is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brāhmaṇa, or for one who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for one who murders women, the king or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Viṣṇu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers, "Because this man has chanted My holy name, My duty is to give him protection."</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB62910AllahabadJanuary151971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="710" link="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971" link_text="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971|Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Sarveṣām apy aghavatām idam eva suniṣkṛtam. Suniṣkṛtam. Nāma-vyāharaṇaṁ viṣṇor yatas tad-viṣayā matiḥ. Now, the Viṣṇudūta says, sarveṣām apy aghavatām. Aghavatām means those who are sinful. Agha means sin, and vatām means who are possessors of sinful life. Sarveṣām, "Of all kinds of sinful persons," sarveṣām apy aghavatām idam eva suniṣkṛtam, "this is the only process by which he can become immediately freed from the reaction." Idam eva suniṣkṛtam. What is that? Nāma-vyāharaṇam: "Simply chanting this mantra," vyāharaṇa. Nāma-vyāharaṇaṁ viṣṇoḥ. Not that any other name. The foolish persons, they say that "You chant any name, any name," sometimes demigods' names, sometimes his beloved's name. They think that any name, chanting... Because the Māyāvādīs, they think that everyone is God—"Even the demigods, they are God. I am God. You are God"—therefore they say that any name you chant and you will be free. But that's not a fact. Here it is said clearly, vyāharaṇaṁ nāma viṣṇoḥ: "Only the Supreme Personality of Godhead Viṣṇu's name," viṣṇu-sahasra-nāma. There are list of one thousand names of Viṣṇu. So Kṛṣṇa and Viṣṇu, the same, and it is stated in the śāstras that by chanting one thousand holy names of Viṣṇu you can get the result of chanting..., once chanting the name of Rāma. If you, say, only chant Rāma, by this chanting, you immediately get the result of chanting thousand times Viṣṇu's name. And by chanting three times Lord Rāma's name you get the result of chanting once Kṛṣṇa's name. Therefore by chanting Kṛṣṇa's name you get all the good results.</p>
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<div id="LectureonSB62910AllahabadJanuary151971_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="710" link="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971" link_text="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971|Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Caitanya Mahāprabhu therefore recommends this. He recommends, not that He has manufactured. He recommends the shastric injunction: harer nāma harer nāma harer nāmaiva kevalam ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]). So the harer nāma or viṣṇu-nāma or devotional service to Viṣṇu... Śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23|SB 7.5.23]]). You should always remember this, because sometimes rascals mislead that "Any name." In Bengal it is very popular. There is a party, they chant kālī-kīrtana. "Kālī, Kālī, Kālī," imitation. Or there are so many so-called avatāras. There was another rascal, he added his wife's name. Yes. And the rascal, foolish scholars also accepted. Yes. "Haro kusuma, haro kusuma, kusuma kusuma, haro," like that. The rascal's name was Haro, and his wife's name was Kusuma, so he made a mantra, "haro kusuma, haro kusuma, kusuma kusuma, haro haro." (laughter) And the rascal followers also accepted that this is... So this is going on. A Māyāvādī philosophers, they are so dangerous that they mislead their followers to the hell. Caitanya Mahāprabhu has therefore strongly warned, māyāvādi-bhāṣya śunile haya sarva-nāśa: ([[Vanisource:CC Madhya 6.169|CC Madhya 6.169]]) "If you attempt to hear some Māyāvādī philosopher, then your life will be spoiled. Your path to devotional service will be blocked, so don't try to hear a Māyāvādī." This is the recommendation by Caitanya Mahāprabhu. So we should always remember, when there is question of chanting the holy name, that means Viṣṇu, not any other's name. Vyāharaṇaṁ viṣṇor yatas tad-viṣayā matiḥ.</p>
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<div id="LectureonSB62910AllahabadJanuary151971_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="710" link="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971" link_text="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971|Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971]]: </span><div style="display: inline;" class="text"><dd>So the...</dd>
<dd>sarveṣām apy aghavatām</dd>
<dd>idam eva suniṣkṛtam</dd>
<dd>nāma-vyāharaṇaṁ viṣṇor</dd>
<dd>yatas tad-viṣayā matiḥ</dd>
<dd>([[Vanisource:SB 6.2.10|SB 6.2.10]])</dd>
<p>So by chanting Hare Kṛṣṇa mantra one becomes free from sinful reaction. Not only that, he becomes very soon a devotee. Yatas tad-viṣayā matiḥ. Yataḥ means simply by chanting. Here it is clearly stated, nāma-vyāharaṇam, chanting of the holy name. Vyāharaṇam means chanting. Nāma-vyāharaṇaṁ viṣṇoḥ, "of Lord Viṣṇu." So not only he becomes free from all sinful reaction of his life, but yatas tad-viṣayā matiḥ: his mind becomes fixed up in the lotus feet of Kṛṣṇa. So try to understand what is the result of chanting, simply by chanting Hare Kṛṣṇa mantra. Therefore Caitanya Mahāprabhu recommends, harer nāma harer nāma harer nāmaiva kevalam ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]). So without offense, without committing offense, if we regularly chant this Hare Kṛṣṇa mantra, then we remain freed from all sinful reaction of life and our attachment for the Supreme Lord in devotional service increases. Yatas tad-viṣayā matiḥ. Brahma-vādibhiḥ. Brahma-vādī means those who are very much fond of Vedic rituals, performances, yajñas. There was an argument, conversation with Haridāsa Ṭhākura and a brāhmaṇa. The Haridāsa Ṭhākura says that offenseless chanting of the holy name of Lord, one not only becomes free, not only he becomes brahma-bhūta ([[Vanisource:SB 4.30.20|SB 4.30.20]]), but his love of Godhead manifests. The dormant love of Godhead manifests and automatically he is liberated. So that brāhmaṇa protested that "Don't exaggerate your chanting in this way. One becomes liberated after performing so much austerities, penances, and you say simply by chanting Hare Kṛṣṇa? This is too much exaggeration." So there was argument, and the argument increased, and there was cursing also, and Haridāsa Ṭhākura was a little bit agitated, and the brāhmaṇa became offender and he suffered. That incidence is described in the Caitanya-caritāmṛta.</p>
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SB 06.02.09 stenah sura-po mitra-dhrug... cited

2011-09-18T13:01:46Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB62910_0" class="quote" parent="SB_Canto_6" book="SB" index="70" link="SB 6.2.9-10" link_text="SB 6.2.9-10">
<span class="link">[[Vanisource:SB 6.2.9-10|SB 6.2.9-10, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The chanting of the holy name of Lord Viṣṇu is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brāhmaṇa, or for one who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for one who murders women, the king or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Viṣṇu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers, "Because this man has chanted My holy name, My duty is to give him protection."</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB62910AllahabadJanuary151971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="710" link="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971" link_text="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971|Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the assistants of Yamarāja charged that "This man was throughout his whole life a sinful man. Therefore he is punishable and we must take him to the Yamarāja." And the Viṣṇudūtas protested that "Even though he was sinful throughout his whole life, because he once uttered the holy name of Nārāyaṇa some way or other—it doesn't matter—therefore he is now free from all reaction of sinful life." And he has spoken that there are different kinds of sinful life, and he has described some of them. Stenaḥ. Stenaḥ means stealing, thieves, burglars. They are very sinful. Stenaḥ; surā-paḥ, drunkard, intoxicant, those who are addicted to intoxication. So stealing and drinking, these are the honorable occupations of the moralist. But they are condemned by the Yamarāja..., by the Viṣṇu... Stenaḥ surā-po mitra-dhruk ([[Vanisource:SB 6.2.9|SB 6.2.9]]). One who is unfaithful to his friends, mitra-dhruk; brahma-hā, one who has killed a brāhmaṇa or a Vaiṣṇava, brahma-hā. And guru-talpa-gaḥ: and one who has dishonored a spiritual master or teacher. Strī-rāja-pitṛ-go-hantā, one who has killed a woman, one who has killed a king, and one who has killed a cow. These are all the severest type of sinful activities. Ye ca pātakino 'pare. Some of the sinful activities are mentioned here. And besides these sinful activities, there are other, many.</p>
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SB 06.02.08 etenaiva hy aghono 'sya... cited

2011-09-18T11:30:35Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"etenaiva hy aghono sya"|"jagada catur-aksaram"|"krtam syad agha-niskrtam"|"yada narayanayeti"}} {{notes|}} {{compiler|SunitaS}} {…'

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB628_0" class="quote" parent="SB_Canto_6" book="SB" index="69" link="SB 6.2.8" link_text="SB 6.2.8">
<span class="link">[[Vanisource:SB 6.2.8|SB 6.2.8, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Viṣṇudūtas continued: Even previously, while eating and at other times, this Ajāmila would call his son, saying, "My dear Nārāyaṇa, please come here." Although calling the name of his son, he nevertheless uttered the four syllables nā-rā-ya-ṇa. Simply by chanting the name of Nārāyaṇa in this way, he sufficiently atoned for the sinful reactions of millions of lives.</p>
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<div class="purport text"><p>Previously, when engaged in sinful activities to maintain his family, Ajāmila chanted the name of Nārāyaṇa without offenses. To chant the holy name of the Lord just to counteract one's sinful activities, or to commit sinful activities on the strength of chanting the holy name, is offensive (nāmno balād yasya hi pāpa-buddhiḥ). But although Ajāmila engaged in sinful activities, he never chanted the holy name of Nārāyaṇa to counteract them; he simply chanted the name Nārāyaṇa to call his son. Therefore his chanting was effective. Because of chanting the holy name of Nārāyaṇa in this way, he had already vanquished the accumulated sinful reactions of many, many lives. In the beginning he was pure, but although he later committed many sinful acts, he was offenseless because he did not chant the holy name of Nārāyaṇa to counteract them. One who always chants the holy name of the Lord without offenses is always pure. As confirmed in this verse Ajāmila was already sinless, and because he chanted the name of Nārāyaṇa he remained sinless. It did not matter that he was calling his son; the name itself was effective.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6258CalcuttaJanuary101971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="707" link="Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971" link_text="Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971|Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So one may be not bewildered. They may criticize that it's too much, but it is not too much. It is actual fact. Actual fact. That is aparādha. One who thinks like that, that hari-nāma has not so much power that it can counteract, they are offender. For them it is not possible. But one who believes in the words of the śāstras, as it is stated here, for him it is actually effective. Artha-vāda. Out of ten offenses, artha-vāda, one who comments like that, that is artha-vāda, and that is offense. So those who are cultivating this chanting of Hare Kṛṣṇa mantra, they should have firm faith in the statement of the śāstras that chanting of harer nāma is so powerful.</p>
:etenaiva hy aghono 'sya
:kṛtaṁ syād agha-niṣkṛtam
:yadā nārāyaṇāyeti
:jagāda catur-akṣaram
:([[Vanisource:SB 6.2.8|SB 6.2.8]])
<p>Now, it clearly says that catur-akṣaram, these four alphabet—nā, rā, ya, ṇa—four, nā, rā, ya, ṇa, that "Because he has uttered these four alphabets, Nārāyaṇa..." But he had no offense in chanting. He sincerely chanted offenseless chanting; therefore he became free immediately.</p>
:etenaiva hy aghono 'sya
:kṛtaṁ syād agha-niṣkṛtam
:yadā nārāyaṇāyeti
:jagāda catur-akṣaram
:([[Vanisource:SB 6.2.8|SB 6.2.8]])
<p>(commentary:) Nanu karma syād guṇakaram harer nāmeti yuktam, yasya smṛtya ca nāmoktvā tapo-yajña-kriyādiṣu nūnaṁ taṁ pūrṇakaṁ yati sadyaḥ vande acyutam ity ādi-vacanam.(?) So Śrīdhara Svāmī is quoting from śāstras that baddha parikaratvena mokṣaya gamanam pratiti smṛte, na kevalaṁ prāyaścittaṁ harer nāma api tu satyayana...(?) (etc.) This is a quotation from smṛti-śāstra, that sakṛd uccaritaṁ yena hariti akṣara-dvayam. If anyone simply chants these two alphabets, ha, ri-hari—then baddha-parikaras tena mokṣaya gamanaṁ pratiti: "Although he is a conditioned soul, his path for liberation is open." Yasya smṛtya ca nāmoktvā tapa-yajña-kriyādiṣu, nūnaṁ taṁ pūrṇakaṁ yati sadyaḥ vande acyutam ity ādi-vacanam.(?) There is another quotation, that yasya smṛtya ca moktva tapo-yajña-kriyādiṣu. These are pious activities: austerity and sacrifice, tapas, yajña, and kriyā, pious activities. Everything is done simply by chanting this Hare Kṛṣṇa mantra. There is no need of doing anything. Simply by chanting, one can achieve the result of japa, yajña, and other ritualistic performances prescribed in the Vedas. And this is specially advised to the karma-kāṇḍīyas, those who are very much fond of performing ritualistic ceremony. For them this instruction is specially meant, that if you chant simply Hare Kṛṣṇa mantra without any offense, then you'll get all the results of japa, yajña, and other ritualistic performances.</p>
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<div id="LectureonSB628VrndavanaSeptember111975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="709" link="Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975" link_text="Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975|Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:etenaiva hy aghono 'sya
:kṛtaṁ syād agha-niṣkṛtaṁ
:yadā nārāyaṇāyeti
:jagāda catur-akṣaram
:([[Vanisource:SB 6.2.8|SB 6.2.8]])
<p>Now, the question may be... The Viṣṇudūta asked the Yamadūta, "You don't touch him. Don't try to take him away. He is now clean of all sinful reaction. You cannot touch him." Yamadūta is meant for the unclean, sinful men, not for the pious, clean men. Criminal department is meant for the unclean, not for the honest gentlemen. Similarly Yamarāja is meant for punishing the sinful men. So apparently he was sinful man. He did everything. But the Viṣṇudūta came to deliver him.</p>
<p>So the question is that "When this man became sinless?" So that answer is given here, etenaiva: "This chanting of Nārāyaṇa, by this process," eva, "indeed, he, also," aghonaḥ-agha means sinful"—asya, "of this Ajāmila," kṛtaṁ syād agha-niṣkṛtam, "he is now cleansed of all sinful reaction." When he became? Yadā, "from that time." Yadā, nārāyaṇa, " 'O Nārāyaṇa,' " āyeti, āyeti, " 'Come here please...' " He was affectionate to his youngest son, little son, child. Generally father-mother becomes very much attached. So this child was named Nārāyaṇa. So constantly he was chanting, "Nārāyaṇa, please come here." (aside:) What is that?</p>
<p>Devotee: (loud chirping of bird) (someone claps)</p>
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<div id="LectureonSB628VrndavanaSeptember111975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="709" link="Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975" link_text="Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975|Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the purport is that yadā nārāyaṇa āyeti jagāda catur-akṣaram. So Ajāmila was benefited, although he did not know the distinction between pious and impious activities on account of too much attachment with this material world. He was the husband of a prostitute, and he got some children. So to maintain the family and children he used to adopt any means. Never mind. He did not know what is sinful and what is not sinful. But his only credit was that he was chanting "Nārāyaṇa." He was chanting "Nārāyaṇa." It does not mean knowingly we shall commit sinful activities and chant "Nārāyaṇa." It is not meant, that. He did not know what is sin, what is not sin, what is Nārāyaṇa, but circumstantially he was doing all the sinful activities; at the same time he was chanting "Nārāyaṇa." This is by accident. He did not know that "I am becoming sinless by chanting Nārāyaṇa." He did not have that concept. Knowingly... Nāmnād balād yasya hi pāpa-buddhiḥ. If somebody chants the name of Nārāyaṇa knowingly, that "I am chanting the name of Nārāyaṇa; therefore let me do, act some sinful activity," it will be counteracted. They are very sinful. They are not excused. But he was innocent. He did not know that what is the effect of sinful activities, neither he knew what is sinful activity, neither he knew what is Nārāyaṇa. Therefore it was going to his credit. The Viṣṇudūta informed the Yamadūta that "He is already cleansed. Don't worry about him," because he was chanting nārāyaṇāyeti. Nārāyaṇāyeti: "Nārāyaṇa, my dear son, please come here." He was very much attached. Yadā nārāyaṇeti jagāda. He uttered catur-akṣaram, four words, four alphabets only, catur-akṣaram.</p>
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SB 06.02.07 ayam hi krta-nirveso... cited

2011-09-18T11:27:00Z

SunitaS: moved SB 06.01.07 ayam hi krta-nirveso... cited to SB 06.02.07 ayam hi krta-nirveso... cited

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB627_0" class="quote" parent="SB_Canto_6" book="SB" index="68" link="SB 6.2.7" link_text="SB 6.2.7">
<span class="link">[[Vanisource:SB 6.2.7|SB 6.2.7, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Ajāmila has already atoned for all his sinful actions. Indeed, he has atoned not only for sins performed in one life but for those performed in millions of lives, for in a helpless condition he chanted the holy name of Nārāyaṇa. Even though he did not chant purely, he chanted without offense, and therefore he is now pure and eligible for liberation.</p>
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<div class="purport text"><p>The Yamadūtas had considered only the external situation of Ajāmila. Since he was extremely sinful throughout his life, they thought he should be taken to Yamarāja and did not know that he had become free from the reactions of all his sins. The Viṣṇudūtas therefore instructed that because he had chanted the four syllables of the name Nārāyaṇa at the time of his death, he was freed from all sinful reactions. In this regard Śrīla Viśvanātha Cakravartī Ṭhākura quotes the following verses from the smṛti-śāstra:</p>
:nāmno hi yāvatī śaktiḥ
:pāpa-nirharaṇe hareḥ
:tāvat kartuṁ na śaknoti
:pātakaṁ pātakī naraḥ
<p>"Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he is able to commit." (Bṛhad-viṣṇu Purāṇa)</p>
:avaśenāpi yan-nāmni
:kīrtite sarva-pātakaiḥ
:pumān vimucyate sadyaḥ
:siṁha-trastair mṛgair iva
<p>"If one chants the holy name of the Lord, even in a helpless condition or without desiring to do so, all the reactions of his sinful life depart, just as when a lion roars, all the small animals flee in fear." (Garuḍa Purāṇa)</p>
:sakṛd uccāritaṁ yena
:harir ity akṣara-dvayam
:baddha-parikaras tena
:mokṣāya gamanaṁ prati
<p>"By once chanting the holy name of the Lord, which consists of the two syllables ha-ri, one guarantees his path to liberation." (Skanda Purāṇa)</p>
<p>These are some of the reasons why the Viṣṇudūtas objected to the Yamadūtas' taking Ajāmila to the court of Yamarāja.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6258CalcuttaJanuary101971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="707" link="Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971" link_text="Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971|Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So,</p>
:ayaṁ hi kṛta-nirveśo
:janma-koṭy-aṁhasām api
:yad vyājahāra vivaśo
:nāma svasty-ayanaṁ hareḥ
:([[Vanisource:SB 6.2.7|SB 6.2.7]])
<p>The charge of Viṣṇudūtas for the Yamadūta was that they did not know whom to arrest and whom not to arrest. Therefore he was criticizing. Yamarāja is meant for arresting the criminals, sinful persons. But these Yamadūtas came to arrest Ajāmila, who was already relieved from all sinful actions simply by chanting "Nārāyaṇa." That was not known to them. So in order to criticize them, that "You do not know where to go and where not to go," they described in so many ways. Now they are positively saying that ayaṁ hi kṛta-nirveśo janma-koṭy-aṁhasām api: "Even though he committed sinful activity for millions of years, he is now free." Ayaṁ hi kṛta-nirveśaḥ: "He has completely counteracted all those sinful activities." How? Yad vyājahāra vivaśo nāma svasty-ayanaṁ hareḥ. So vivaśaḥ: "Somehow or other, he has chanted the holy name of Hari." Asya pāpena daṇḍe kim artham akrośa kriyate tatrāhur ayaṁ hriyate:(?) (commentary) "Why you are attempting to arrest this person as criminal?" Yamadūta, yad yada vivaśi 'pi harer nāma vyājahāra uccaritavan:(?) "There was no intention of chanting the holy name of Hari, but even though consciously or unconsciously he has chanted the holy name of Hari, therefore he is now free."</p>
<p>Now, we have to note this important thing, that the powerful hari-nāma is so strong that even one unconsciously or conscious... Sometimes they imitate: "Hare Kṛṣṇa." They have no intention to chant the holy name of Kṛṣṇa, but they imitate or criticize, "Hare Kṛṣṇa." That has also effect. That has also effect. Just like the Muhammadans during Caitanya Mahāprabhu's time, they sometimes used to criticize, "These Hindus are chanting Hare Kṛṣṇa." So they were imitating. So gradually they also became devotees. Yad vyājahāra vivaśo nāma svasty-ayanaṁ hareḥ. Vivaśi 'pi harer nāma vyājahāra uccaritavan na kevalam prāyaścitta. Mātram harer nāma api tu svasty-ayanaṁ makara-sādhanam api.(?) So Śrīdhara Svāmī says that "This chanting of holy name of Nārāyaṇa, Hari, is not only counteracting his all sinful reactions, but he is now eligible to become liberated and being transferred to the spiritual world. Not only he has been freed from, but there is a reward for it." You see? Eka hari-nāme yata pāpa hare, pāpī haya tata pāpa karibāre nare.(?) A sinful man is very expert in committing sinful activities, but here is a statement that the holy name of Hari is so powerful that even an expert criminal cannot commit as much sinful activity as by once chanting the holy name of Hari, it can be counteracted. He is unable. The expert criminal is very advanced in committing sinful life, but śāstra says that he cannot commit so many sinful life. The one chanting of Hare Kṛṣṇa mantra is so powerful.</p>
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</div>
<div id="LectureonSB627VrndavanaSeptember101975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="708" link="Lecture on SB 6.2.7 -- Vrndavana, September 10, 1975" link_text="Lecture on SB 6.2.7 -- Vrndavana, September 10, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.7 -- Vrndavana, September 10, 1975|Lecture on SB 6.2.7 -- Vrndavana, September 10, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:ayaṁ hi kṛta-nirveśo
:janma-koṭy-aṁhasām api
:yad vyājahāra vivaśo
:nāma svasty-ayanaṁ hareḥ
:([[Vanisource:SB 6.2.7|SB 6.2.7]])
<p>So the order carriers of Lord Viṣṇu, Viṣṇudūta, declared that "This man, although he was very sinful, but now he is cleared of all sinful reaction. He is now clean." How he is clean? Yad vyājahāra: "He has uttered the name of Nārāyaṇa," yad vyājahāra vivaśo, "not any artificially, but automatically," vivaśaḥ, nāma, "the holy name." Svasty-ayanam: "To chant the holy name of the Lord means to achieve all auspicity." Hare.</p>
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SB 06.02.07 ayam hi krta-nirveso... cited

2011-09-18T11:26:20Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"ayam hi krta-nirveso"|"janma-koty-amhasam api"|"nama svasty-ayanam hareh"|"yad vyajahara vivaso"}} {{notes|}} {{compiler|SunitaS}…'

SB 06.02.04 yad yad acarati sreyan... cited

2011-09-18T11:23:25Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"itaras tat tad ihate"|"lokas tad anuvartate"|"sa yat pramanam kurute"|"yad yad acarati sreyan"}} {{notes|}} {{compiler|SunitaS}} …'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB624_0" class="quote" parent="SB_Canto_6" book="SB" index="66" link="SB 6.2.4" link_text="SB 6.2.4">
<span class="link">[[Vanisource:SB 6.2.4|SB 6.2.4, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The mass of people follow the example of a leader in society and imitate his behavior. They accept as evidence whatever the leader accepts.</p>
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<div class="purport text"><p>Although Ajāmila was not punishable, the Yamadūtas were insisting on taking him away to Yamarāja for punishment. This was adharma, contrary to religious principles. The Viṣṇudūtas feared that if such irreligious acts were allowed, the management of human society would be spoiled. In modern times, the Kṛṣṇa consciousness movement is trying to introduce the right principles of management for human society, but unfortunately the governments of Kali-yuga do not properly support the Hare Kṛṣṇa movement because they do not appreciate its valuable service. The Hare Kṛṣṇa movement is the right movement for ameliorating the fallen condition of human society, and therefore governments and public leaders in every part of the world should support this movement to completely rectify humanity's sinful condition.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6215CalcuttaJanuary61971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="701" link="Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971" link_text="Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971|Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is the position now. This is called Kali-yuga. They have no other shelter. Now, these people are so frightened of their life and property; still, they cannot go to the... But it will happen in this age. Ācchinna-dāra-draviṇā gacchanti giri-kānanam. Due to this rascal government people will be so much embarrassed that ācchinna-dāra-draviṇāḥ: they will be separated from their wife, children, and money, and they will go to the forest. This will happen. They will go to the forest. Nobody wants to leave the company of wife, children, and property, but people will be forced. Just like we have seen already in the time of partition, the Muslims and Hindus. The Hindus were going away, and the Muslims were also going away. Nobody was happy, but the partition was made, and this was accepted as India's independence. This is called māyā. They are going to be more dependent, more and more, and still, it was accepted as independence.</p>
:yad yad ācarati śreyān
:itaras tat tad īhate
:sa yat pramāṇaṁ kurute
:lokas tad anuvartate
<p>If the head..., the heads of the society, whatever they do, general people follow them. Yad yad ācarati śreyān. Śreyān means the leading personality. Yad yad ācarati śreyān itaras tat tad īhate. And the general public, they follow them. Sa yat pramāṇaṁ kurute. What the leaders accept as good, the general public they also accept so. Sa yat pramāṇaṁ kurute lokas tad anuvartate. Pitaraḥ. Pitṛ iva pālakaḥ. Now, here the government or the king is compared with the father. That is the position of father. Just like a father will never tolerate the killing of his child before him. He will give his own life. He will try to attack that person who has killed his child and give his own life: "I do not like to live." That is the position of government. But they are silent. They're silent. This is Kali-yuga. Sa yat pramāṇaṁ kurute lokas tad anuvartate.</p>
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</div>
<div id="LectureonSB624VrndavanaSeptember81975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="705" link="Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975" link_text="Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975|Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:yad yad ācarati śreyān
:itaras tat tad īhate
:sa yat pramāṇaṁ kurute
:lokas tad anuvartate
:([[Vanisource:SB 6.2.4|SB 6.2.4]])
<p>Very important verse. Ideal class of men therefore needed in the society. Therefore Vedic society is divided—ideal men: the brāhmaṇas. Brāhmaṇa, kṣatriya, vaiśya, śūdra. The brāhmaṇa, the saintly person, the sannyāsī, the rājarṣi. This is required. Imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2|BG 4.2]]). In the Bhagavad-gītā it is said that the Bhagavad-gītā was taught to the rājarṣi, not to the third-class men. Rājarṣi, rāja and ṛṣi at the same time. Although king, but they were saintly king, just like Mahārāja Yudhiṣṭhira, the ideal king. Bhagavān, Rāmacandra, the ideal king, ideal king, so ideal that because some citizen criticized that "Lord Rāmacandara, King Rāmacandra, has accepted His wife who was kidnapped by Rāvaṇa," and he was a low-class man, washerman, and still, the king, Lord Rāmacandra, thought that "My citizens are criticizing Me." Immediately He separated Lakṣmī-devi, Sītā. This is ideal king, no criticism from the citizen, even Lord Rāmacandra. This is called rājarṣi.</p>
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</div>
<div id="LectureonSB624VrndavanaSeptember81975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="705" link="Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975" link_text="Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975|Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the king was very strict not to allow these things. The people were following. Yad yad ācarati śreyān. The king was strict; the government was strict. Therefore people were following. So these sinful activities of the whole world can be stopped immediately if the government is strong. But the government members, they are themself, they are victims of Kali-yuga, so how they can stop it? Some big, big politician, when they enjoy, they bring naked girls and drinking, and this is their standard of enjoyment. So how you can expect good government? It is not possible. Why they should be bothering about people's happiness? They want to occupy big, big ministerial post to enjoy their life. Therefore the position of the whole world is so deteriorated because there is no ideal man. All rogues, thieves, I mean to say, in very fallen condition. Therefore people are deteriorating. Dāmpatye ratim eva hi. These will be the signs of Kali-yuga. Dāmpata means husband and wife. Their relation will stand so long they satisfy one another by sex, rati. Rati means sex. Dāmpate ratim eva hi. And as soon as there is sex disturbance: divorce—"I don't want you." Vipratve sūtram eva hi: "A brāhmaṇa means one, two paisa thread." That's all. "A sannyāsī means a rod." These are the explanations. And a very expert man means kuṭumba, dākṣyaṁ kuṭumba-bharaṇam. If anyone can maintain a family—family means one wife and one or two children—then he is to be considered very expert, successful because... Therefore you will find in these days—no wife, no children, no family. In Western countries they take dog as the best friend, and television. That's all. Because this is Kali-yuga, no family. But he must have some companion, but he doesn't want family, the botheration of family. Then dog is the best friend. What can be done? This is going on, and it will increase more and more, more and more.</p>
<p>Therefore, at the present moment it is a great necessity to have some ideal men. Yad yad ācarati śreyān. Therefore we are endeavoring to create some ideal men, Kṛṣṇa conscious men, their character, their behavior, their ideal aim of life. So those who have taken to Kṛṣṇa consciousness seriously, they should be ideal men. The society will be benefited at least by seeing their behavior. And Caitanya Mahāprabhu has taught us, āpani ācari prabhu jīveri śikṣāya. If you don't behave yourself as an ideal man, you cannot preach. Your preaching will not be successful. Āpani ācari prabhu jīveri śikṣāya. Because the nature's law is that ordinary men, they follow the ideal. If there is rājarṣi, kṣatriya, ruler, king, just like saintly person, like Mahārāja Yudhiṣṭhira, Parīkṣit, Lord Rāmacandra—there are many—Mahārāja Ambarīṣa, then people will be happy. Just like it is described, during the reign of Mahārāja Parīkṣit there was no trouble at all of the citizens. They were free from even ordinary minor diseases. It is said there, in the Śrīmad Bhāgavatam. And so far production is concerned, it is said that the land was producing all the necessities. Sarva-dughāṁ mahī. Sarva-kāma-dughāṁ mahī. Actually we get everything from the earth, all supplies. We are getting these flowers from earth. We are getting these fruits from earth. We are getting foodstuff from the earth. We are getting minerals from the earth—everything. Sarva-dughāṁ mahī. So nature will supply you sufficiently, provided you follow ideal life. Otherwise nature will punish you. There will be no supply.</p>
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</div>
<div id="LectureonSB624VrndavanaSeptember81975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="705" link="Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975" link_text="Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975|Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore our Kṛṣṇa consciousness movement is just to teach people how to become Kṛṣṇa conscious, surrender unto Him. Then they will be happy. This is the way of Kṛṣṇa consciousness movement. We want to create some ideal men. People will see them, and at least they will understand that "Here are the ideal men." They will be ashamed. So those who are in Kṛṣṇa consciousness movement, they should be śreyān-yad yad ācarati śreyān—the best men in the society. Otherwise useless. If you waste your time to make a free hotel and sleep—useless. That will not make our mission successful, if you take advantage of free hotel and no work. That will not be successful. We must be śreyān, first-class men. That is wanted because there is no first-class men. All fourth-class, fifth-class śūdra. Kalau śūdrā-sambhavāḥ. Śūdra means fourth-class men, and caṇḍāla means fifth-class men. So nowadays they are mainly caṇḍālas. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ ([[Vanisource:SB 2.4.18|SB 2.4.18]]). Yavana and caṇḍālas. By the grace of Caitanya Mahāprabhu, this movement is able to pick up even caṇḍālas and yavanās to become brāhmaṇas.</p>
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</div>
<div id="LectureonSB624VrndavanaSeptember81975_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="705" link="Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975" link_text="Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975|Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda: "One who is engaged in devotional service, he becomes immediately transcendental to this infection of the three qualities of material nature." Sa guṇān samatītyaitān brahma-bhūyāya kalpate. That is actually happening. This powerful Kṛṣṇa consciousness movement is so strong that we can pick up from the lowest stage of life and bring him to the highest stage of life if we follow the rules and regulation. It is possible. Practically we are seeing. So that is required, yad yad ācarati śreyān, a class of men. Maybe minority; it doesn't matter. But their ideal behavior, character, will lead other people to appreciate: "Yes. We should be like this." Now, who was telling this night? I think Praṇava was telling that some friend has told that in the Western countries they are appreciating this movement because I have stopped amongst my members this intoxication. There are. Are you not telling?</p>
<p>Praṇava: Yes.</p>
<p>Prabhupāda: Yes. They are gradually appreciating that "Oh." Yes, Professor Judah also, he says that. They are appreciating now, that "How is this, nice movement, that our students, they were habituated to all these and they have now become God conscious? They are mad after God?" And one priest in Boston, he also agreed. One priest came to see me. He said, "Swamiji, how is that? Your disciples look so bright." They are appreciating. This is wanted, everyone śreyān. So this movement is very important movement because it is creating first-class men so that others will see and follow. So this is required. Yad yad ācarati śreyān tad tad itaraḥ īhate. It is natural. A father may be drunkard, but he doesn't like to see his son has become drunkard. This is natural. Everyone appreciates good quality. So similarly, if we can create an ideal class of men, then others who are fallen will try to become like us.</p>
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<div id="LectureonSB624VrndavanaSeptember81975_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="705" link="Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975" link_text="Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975|Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we have taken this Bhāgavatam. We should be very, very careful to become first-class men so that others will follow. Sa yat pramāṇaṁ kurute. If you become a first-class man, sa yat pramāṇam, whatever you will do, lokas tad anuvartate, people will follow, naturally. Lokas tad anuvartate. Unfortunately nowadays first-class man means kill Kṛṣṇa. This is first-class man. All these so-called rascal scholars of Bhagavad-gītā, their only business is how to kill Kṛṣṇa, pounce Him, (Kamsa?), as Kamsa was planning how to kill Kṛṣṇa. That was his plan, demon. He was also thinking of Kṛṣṇa, but he was thinking Kṛṣṇa, how to kill Him. So that is not bhakti. Kṛṣṇa consciousness... He was also Kṛṣṇa conscious. He was thinking always, twenty-four hours, Kṛṣṇa, how to kill Kṛṣṇa. So that is not bhakti. Bhakti means how to serve Kṛṣṇa. That is bhakti. Ānukūlyena kṛṣṇānuśīlanaṁ, na tu pratikūlyena ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]). Pratikūla means adverse. Yes. If you think of Kṛṣṇa adversely, how to kill this Kṛṣṇa consciousness movement... Of course, Kṛṣṇa is so nice that even if you think of Kṛṣṇa adversely, because you'll chant "Kṛṣṇa, Kṛṣṇa," you will get benefit. Kṛṣṇa is so nice. Because you are chanting unconsciously... Just like there were so many propaganda in Germany, "The Hare Kṛṣṇa people are so bad." But every paper chanted Hare Kṛṣṇa. "Hare Kṛṣṇa movement is bad," but in the beginning, "Hare Kṛṣṇa." So therefore, in spite of their propaganda, we are existing there. We are existing. We have come out triumphant. They could not do anything.</p>
<p>So the Hare Kṛṣṇa movement is so strong, and indirectly, directly, or some way or other, if you chant Hare Kṛṣṇa, you become benefited. It is so. So if you neglectfully chant Hare Kṛṣṇa you become so benefited, then how much you will be benefited if you carefully chant Hare Kṛṣṇa. That should be the ideal. Therefore, sa yat pramāṇaṁ kurute lokas tad anuvartate. Unfortunately, those decrying this Kṛṣṇa movement or Kṛṣṇa... They directly making propaganda. When Kṛṣṇa says, man-manā mad-bhakto mad-yājī māṁ namaskuru, the so-called scholars, they say, "It is not to Kṛṣṇa." They're misleading. Lokas tad anuvartate. The people are becoming against Kṛṣṇa: "Why Kṛṣṇa should be God? I have got another God, manufactured. Here is God." Kṛṣṇa was so beautiful, and I am God, so ugly God? No. There are so many ugly Gods nowadays that ferocious face and he is God. We worship God, so nice face, people come and become enchanted, and they bring a God, a ferocious head, and he becomes God. This is going on. The whole propaganda is like that. Even big, big political leaders, they'll say, "We don't believe in Kṛṣṇa, there was a person as Kṛṣṇa living ever." So people are being misled. Lokas tad anuvartate. He has taken the position of śreyān, big leader, big scholar, and he is decrying Kṛṣṇa. So what people will do? They are helpless. They will give, "Oh, Mr. such and such said it is fiction. Kṛṣṇa is imagination." This is going on. In Vṛndāvana you'll find so many big, big Māyāvādīs. They're explaining that this Kṛṣṇa concept is an imagination, and people are thronged together to hear him, in Vṛndāvana, and what to speak of other places. So this is the position of the world, and they are suffering and they will continue to suffer. Nature will punish them. Yamarāja will take them. That is their next life. So you try to save them. This is Kṛṣṇa consciousness movement.</p>
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SB 06.02.03 prakrtim svam avastabhya... cited

2011-09-18T11:09:48Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"avasam prakrter vasat"|"bhuta-gramam imam krtsnam"|"prakrtim svam avastabhya"|"visrjami punah punah"}} {{notes|}} {{compiler|Suni…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
</div>
<div id="BG_Chapters_7_-_12" class="sub_section" sec_index="2" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 7 - 12"><h3>BG Chapters 7 - 12</h3>
</div>
<div id="BG98_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="66" link="BG 9.8" link_text="BG 9.8">
<span class="link">[[Vanisource:BG 9.8|BG 9.8, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end.</p>
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<div class="purport text"><p>This material world is the manifestation of the inferior energy of the Supreme Personality of Godhead. This has already been explained several times. At the creation, the material energy is let loose as the mahat-tattva, into which the Lord as His first puruṣa incarnation, Mahā-viṣṇu, enters. He lies within the Causal Ocean and breathes out innumerable universes, and into each universe the Lord again enters as Garbhodakaśāyī Viṣṇu. Each universe is in that way created. He still further manifests Himself as Kṣīrodakaśāyī Viṣṇu, and that Viṣṇu enters into everything—even into the minute atom. This fact is explained here. He enters into everything.</p>
<p>Now, as far as the living entities are concerned, they are impregnated into this material nature, and as a result of their past deeds they take different positions. Thus the activities of this material world begin. The activities of the different species of living beings are begun from the very moment of the creation. It is not that all is evolved. The different species of life are created immediately along with the universe. Men, animals, beasts, birds—everything is simultaneously created, because whatever desires the living entities had at the last annihilation are again manifested. It is clearly indicated here by the word avaśam that the living entities have nothing to do with this process. The state of being in their past life in the past creation is simply manifested again, and all this is done simply by His will. This is the inconceivable potency of the Supreme Personality of God. And after creating different species of life, He has no connection with them. The creation takes place to accommodate the inclinations of the various living entities, and so the Lord does not become involved with it.</p>
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB21013_0" class="quote" parent="SB_Canto_2" book="SB" index="337" link="SB 2.10.13" link_text="SB 2.10.13">
<span class="link">[[Vanisource:SB 2.10.13|SB 2.10.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Bhagavad-gītā (9.7-8) the creation and annihilation of the material world are stated as follows:</p>
:sarva-bhūtāni kaunteya
:prakṛtiṁ yānti māmikām
:kalpa-kṣaye punas tāni
:kalpādau visṛjāmy aham
:prakṛtiṁ svām avaṣṭabhya
:visṛjāmi punaḥ punaḥ
:bhūta-grāmam imaṁ kṛtsnam
:avaśaṁ prakṛter vaśāt
<p>"At the end of each millennium the creative forces, namely the material nature and the living entities who struggle in the material nature, all merge together into the transcendental body of the Lord, and again when the Lord desires to manifest them, all of them are again displayed by the Lord.</p>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB31013_0" class="quote" parent="SB_Canto_3" book="SB" index="365" link="SB 3.10.13" link_text="SB 3.10.13">
<span class="link">[[Vanisource:SB 3.10.13|SB 3.10.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is a systematic schedule for the perpetual manifestation, maintenance and annihilation of the material world, as stated in Bhagavad-gītā (9.8): bhūta-grāmam imaṁ kṛtsnam avaśaṁ prakṛter vaśāt. As it is created now and as it will be destroyed later on, so also it existed in the past and again will be created, maintained and destroyed in due course of time. Therefore, the systematic activities of the time factor are perpetual and eternal and cannot be stated to be false. The manifestation is temporary and occasional, but it is not false as claimed by the Māyāvādī philosophers.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG9710NewYorkNovember251966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="311" link="Lecture on BG 9.7-10 -- New York, November 25, 1966" link_text="Lecture on BG 9.7-10 -- New York, November 25, 1966">
<span class="link">[[Vanisource:Lecture on BG 9.7-10 -- New York, November 25, 1966|Lecture on BG 9.7-10 -- New York, November 25, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, we are concerned how to get out of this temporary life. We are hankering after eternal life, how to get out of this temporary life. That should be our problem. There is no use calculating for how many years one kalpa, one duration of this cosmic manifestation, is maintained. But our concern is that whether we can get out of these clutches of material nature and get into our spiritual nature and have our eternal blissful life. That is our problem. That we can make solution. If we culture the Kṛṣṇa consciousness seriously, then even after annihilation of this body, we can get into the spiritual nature and spiritual nature, and we are also spirit. Therefore there is no difference; there is no question of birth and death. That is the problem.</p>
:prakṛtiṁ svām avaṣṭabhya
:visṛjāmi punaḥ punaḥ
:bhūta-grāmam imaṁ kṛtsnam
:avaśaṁ prakṛter vaśāt
<p>Prakṛter vaśāt. We are completely under the grip of the stringent laws of material nature, and we are repeatedly put into that stringent laws of material nature so that we may come into our consciousness that "Why we are suffering this repeated birth and death?" But we have become so much dull and so much accustomed to this habit... Because it is continuing since a very, very long time, time immemorial, so we have become accustomed. We have become accustomed. So we don't take it very seriously that why we are dying and why we are getting again body and why we are suffering these miseries. So this is called ignorance. This is called ignorance. So we are not very serious. Especially in this age we are not very serious. We think this is the process of life. No. This is not the process of life.</p>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB623VrndavanaSeptember71975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="704" link="Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975" link_text="Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975|Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:...am pitaro ye ca
:śāstāraḥ sādhavaḥ samāḥ
:yadi syāt teṣu vaiṣamyaṁ
:kaṁ yānti śaraṇaṁ prajāḥ
:([[Vanisource:SB 6.2.3|SB 6.2.3]])
<p>So yesterday we discussed that aho kaṣṭaṁ dharma-dṛśām adharmaḥ spṛśate sabhām. Just like in the court, court of justice, if there is adharma, then it is very painful situation. That is happening now in this Kali-yuga generally. Big, big court justice, magistrate, they are giving favorable judgment, being bribed. This is Kali-yuga. But śāstra says, "No. Justice must be given very honestly." That is the rule.</p>
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
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<div id="MorningWalkApril21974Bombay_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="52" link="Morning Walk -- April 2, 1974, Bombay" link_text="Morning Walk -- April 2, 1974, Bombay">
<span class="link">[[Vanisource:Morning Walk -- April 2, 1974, Bombay|Morning Walk -- April 2, 1974, Bombay]]: </span><div class="text"><p style="display: inline;">Dr. Patel:</p>
:prakṛtiṁ svām avaṣṭabhya
:visṛjāmi punaḥ punaḥ
:bhūta-grāmam imaṁ kṛtsnam
:avaśaṁ prakṛter vaśāt
<p>Prabhupāda: Now visṛjāmi. The Gods, He creates. Here they comes. The rascals, they do not believe it, that "There is no creator." The Jains, they do not believe it, that creator has done it. "It has come automatically." Buddhist philosophy is like that, that "Everything is coming by combination..."</p>
<p>Dr. Patel: Prakṛti and puruṣa.</p>
<p>Prabhupāda: Yes. This is wrong theory. Actually, He says visṛjāmi, ahaṁ visṛjāmi: "I do."</p>
<p>Dr. Patel: Prakṛtiṁ svām avaṣṭabhya: "Controlling my prakṛti."</p>
<p>Prabhupāda: Avaṣṭabhya, now entering.</p>
<p>Dr. Patel: "Entering into My prakṛti, I am sṛjāmi, punaḥ punaḥ."</p>
<p>Prabhupāda: Yes, yes. He is outside; He is inside.</p>
<p>Indian: And then leave it in the control of the prakṛti, prakṛter vaśāt, avaṣaṁ prakṛter vaṣāt. Bhūta-grāmam imaṁ kṛtsnam avaṣām prakṛter vaśāt.</p>
<p>Prabhupāda: Bhūta-grāmam, not He.</p>
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SB 06.02.02 aho kastam dharma-drsam... cited

2011-09-18T11:05:51Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"adharmah sprsate sabham"|"aho kastam dharma-drsam"|"dando yair dhriyate vrtha"|"yatradandyesv apapesu"}} {{notes|}} {{compiler|Su…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB622_0" class="quote" parent="SB_Canto_6" book="SB" index="64" link="SB 6.2.2" link_text="SB 6.2.2">
<span class="link">[[Vanisource:SB 6.2.2|SB 6.2.2, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Viṣṇudūtas said: Alas, how painful it is that irreligion is being introduced into an assembly where religion should be maintained. Indeed, those in charge of maintaining the religious principles are needlessly punishing a sinless, unpunishable person.</p>
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<div class="purport text"><p>The Viṣṇudūtas accused the Yamadūtas of violating the religious principles by attempting to drag Ajāmila to Yamarāja for punishment. Yamarāja is the officer appointed by the Supreme Personality of Godhead to judge religious and irreligious principles and to punish people who are irreligious. However, if completely sinless people are punished, the entire assembly of Yamarāja is contaminated. This principle applies not only in the assembly of Yamarāja, but throughout human society also.</p>
<p>In human society, properly maintaining religious principles is the duty of the king's court or the government. Unfortunately, in this yuga, Kali-yuga, the religious principles are tampered with, and the government cannot properly judge who is to be punished and who is not. It is said that in the Kali-yuga if one cannot spend money in court, one cannot get justice. Indeed, in courts of justice it is often found that magistrates are bribed for favorable judgments. Sometimes religious men who preach the Kṛṣṇa consciousness movement for the benefit of the entire populace are arrested and harassed by the police and courts. The Viṣṇudūtas, who are Vaiṣṇavas, lamented for these very regrettable facts. Because of their spiritual compassion for all the fallen souls, Vaiṣṇavas go out to preach according to the standard method of all religious principles, but unfortunately, because of the influence of Kali-yuga, Vaiṣṇavas who have dedicated their lives to preaching the glories of the Lord are sometimes harassed and punished by courts on false charges of disturbing the peace.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6215CalcuttaJanuary61971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="701" link="Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971" link_text="Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971|Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971]]: </span><div style="display: inline;" class="text"><dd>viṣṇudūtā ūcuḥ</dd>
<dd>aho kaṣṭaṁ dharma-dṛśām</dd>
<dd>adharmaḥ spṛśate sabhām</dd>
<dd>yatrādaṇḍyeṣv apāpeṣu</dd>
<dd>daṇḍo yair dhriyate vṛthā</dd>
<p>Now, he is regretting that "If the court is contaminated..." Court, everyone goes to the court to receive justice. But if the court is itself polluted, then how people will live? That has become the practice in the Kali-yuga. Anardhyena nyāya-rahitam.(?) In Kali-yuga, if you have no money, then you will not be able to get justice. Anardhyena nyāya-rahitam. As soon as you go to the court, immediately you'll have to appoint a pleader and pay him at least seventy-five rupees and then stamp duty, this and that, so many things—then bribe. Then bribe. You give bribe to this man, you give bribe to that man. Suppose you actually want some money from somebody. He has taken money, he is not paying, or something else. So you have to push good money after bad money. So money which is due from others—he is not paying—that has become a bad money. Good money means which is in your hand. That is good money. And if you are simply speculating that "I shall get this money from that person. I shall get this money from...," that is bad money. So there is an English proverb, perhaps you know all, "To push good money after bad money." So therefore sometimes intelligent persons, they do not go to the court because he knows that money which is not being paid... Before entering into agreement you should be very clever so that your money may not be bad money which you are advancing. But if somehow or other it has become bad money, don't try to put good money. Let that bad money go to hell. So better nowadays not to go to the court as far as possible. But you should deal with people in such a way... Just like I was advising you, just find out a respectable transporter, because the time is very bad. Otherwise it will become a bad money. You go for cheap thing, that "He will carry my goods free," but he will throw it away. Somebody will take away. Then your whole profit is gone. You should be very careful. And if you have to go to court, then it is still more bad. You see?</p>
<p>So we have to be very careful. The age is very bad, the Kali-yuga. You are experiencing. We have to simply take shelter of Kṛṣṇa and always cry,</p>
<p>kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, he!</p>
<p>kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, he!</p>
<p>kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, rakṣa mām!</p>
<p>kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, pāhi mām!</p>
<p>kṛṣṇa, keśava, kṛṣṇa, keśava, kṛṣṇa, keśava, rakṣa mām!</p>
<p>rāma rāghava, rāma rāghava, rāma rāghava, pāhi mām!</p>
<p>Like that, as Caitanya Mahāprabhu taught us. The time is very dangerous. And still, in this dangerous time... Just like in epidemic condition where every people is being contaminated and dying, still, the doctors appointed by the government, they have to go into the epidemic area and try to treat the person and save them. Our duty is like that. The whole atmosphere is epidemic, whole atmosphere, this Kali-yuga. And still, by the superior orders we have to preach this Kṛṣṇa consciousness movement. Therefore our only shelter is Kṛṣṇa. Kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, rakṣa mām. Very dangerous position. The foolish people, they are thinking that "We are very happy and we are very safe." But nobody is safe. Nobody is safe. So we have to deal with persons very carefully, and at the same time, we have to push our missionary activities. Aho kaṣṭaṁ dharma-dṛśām.</p>
</div>
</div>
<div id="LectureonSB6215CalcuttaJanuary61971_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="701" link="Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971" link_text="Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971|Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Like that, as Caitanya Mahāprabhu taught us. The time is very dangerous. And still, in this dangerous time... Just like in epidemic condition where every people is being contaminated and dying, still, the doctors appointed by the government, they have to go into the epidemic area and try to treat the person and save them. Our duty is like that. The whole atmosphere is epidemic, whole atmosphere, this Kali-yuga. And still, by the superior orders we have to preach this Kṛṣṇa consciousness movement. Therefore our only shelter is Kṛṣṇa. Kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, kṛṣṇa, rakṣa mām. Very dangerous position. The foolish people, they are thinking that "We are very happy and we are very safe." But nobody is safe. Nobody is safe. So we have to deal with persons very carefully, and at the same time, we have to push our missionary activities. Aho kaṣṭaṁ dharma-dṛśām.</p>
<p>So they are saying, dharma-dṛśāṁ sabhām, sabhā, sabhām adharmaḥ spṛśate: "If in the court of justice these false things are bribing and without money nobody can get justice, these things happen, it becomes very troublesome."</p>
:aho kaṣṭaṁ dharma-dṛśām
:adharmaḥ spṛśate sabhām
:yatrādaṇḍyeṣv apāpeṣu
:daṇḍo yair dhriyate vṛthā
<p>Sabhāṁ yatra sabhāyam, vaidharma dhigbhiḥ esam tan saha.(?) "If the people who are administering justice, they become irreligious, impious, oh, how troublesome situation!" is the first acclamation. Then he says,</p>
:prajānāṁ pitaro ye ca
:śāstāraḥ sādhavaḥ samāḥ
:yadi syāt teṣu vaiṣamyaṁ
:kaṁ yānti śaraṇaṁ prajāḥ
<p>"The citizens, they are just like innocent children, and the government is to be supposed as the father. So small children, they are completely dependent on father with full faith: 'My father is there. My mother is there.' And if the father and mother become contaminated, then where is the position of the children?" If the whole government is polluted, then what is the position of the citizens? Just see. There is so-called government, millions of rupees they are spending and taking salary, government house, but the prajā, they have no security for their life income. Just see the position. So that is said here. Prajānāṁ pitaro ye ca śāstāraḥ sādhavaḥ samāḥ. How impartial they should be, how competent they should be to give protection to the citizens. And if they are polluted, if they are incapable and such government is there, then it is just like... Yadi syāt teṣu vaiṣamyaṁ kaṁ yānti śaraṇaṁ prajāḥ. Then what is the condition of the citizens? Where they will go for protection?</p>
<p>That is the position now. This is called Kali-yuga. They have no other shelter. Now, these people are so frightened of their life and property; still, they cannot go to the... But it will happen in this age.</p>
</div>
</div>
<div id="LectureonSB622VrndavanaSeptember61975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="703" link="Lecture on SB 6.2.2 -- Vrndavana, September 6, 1975" link_text="Lecture on SB 6.2.2 -- Vrndavana, September 6, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.2 -- Vrndavana, September 6, 1975|Lecture on SB 6.2.2 -- Vrndavana, September 6, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:śrī-viṣṇudūtā ūcuḥ
:aho kaṣṭaṁ dharma-dṛśām
:adharmaḥ spṛśate sabhām
:yatrādaṇḍyeṣv apāpeṣu
:daṇḍo yair dhriyate vṛthā
:([[Vanisource:SB 6.2.2|SB 6.2.2]])
<p>So the conversation between the Yamadūta and Viṣṇudūta... So this material world is for Yamaduta, and the spiritual world is for Viṣṇudūta. We have discussed all these points. So in the material world, more or less, we are susceptible for being punished by the Yamadūtas or Yamarāja, not all. Who are punishable? They are nondevotees, those who are sinful. So anyone who is not following the principles of religion, they are to be punished, because the human form of life is meant for executing religion. Not the animals.</p>
</div>
</div>
<div id="LectureonSB623VrndavanaSeptember71975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="704" link="Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975" link_text="Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975|Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So yesterday we discussed that aho kaṣṭaṁ dharma-dṛśām adharmaḥ spṛśate sabhām. Just like in the court, court of justice, if there is adharma, then it is very painful situation. That is happening now in this Kali-yuga generally. Big, big court justice, magistrate, they are giving favorable judgment, being bribed. This is Kali-yuga. But śāstra says, "No. Justice must be given very honestly." That is the rule.</p>
<p>So about this Ajāmila, these Yamadūtas, they came to take him away to Yamarāja, but the Viṣṇudūtas said, "No. He is not to be taken away. He is now cleansed of all sinful activities. You do not know that; therefore you are not giving him justice." So yatrādaṇḍyeṣv apāpeṣu daṇḍo yair dhriyate vṛthā: "One who is not punishable, if he is punished, that is injustice. So you should not take him away. He is not punishable." Yamarāja is there for punishing the sinful men. So all of them are not sinful. There are many pious men. Sinful men, they are of small number. So one must be very cognizant of justice. Just like in the prison house the number of prisoners are not greater than the number of free persons. That is natural. Although this material world is mixed—sinful men and pious men—still, at least formerly, there were sinful men, less. It is said in the śāstra that in Satya-yuga there was no sinful men at all. All pious men. Then, in Tretā-yuga, one-fourth sinful and three-fourth's pious. And then, Dvāpara-yuga, half and half. And now, in the Kali-yuga, one-fourth pious and three-fourth's sinful. And that will also gradually diminish. And when everyone will be sinful, then there is no more preaching. There is Kalki avatāra, simply cutting the head. That's all. What is that verse? That Kalki avatāra... Keśava dhṛta-kalki-śarīra jaya jagadīśa hare.</p>
</div>
</div>
<div id="LectureonSB623VrndavanaSeptember71975_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="704" link="Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975" link_text="Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975|Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So these Yamadūta, they did not know. So they came to arrest him. But Viṣṇudūta came to save him: "No, no. He is no more sinful. He is free from all sinful life. Don't do injustice." So for They are regretting that aho kaṣṭaṁ dharma-dṛśām adharmaḥ spṛśate sabhām. "Justice must be done very nicely." Prajānāṁ pitaro ye ca śāstāraḥ sādhavaḥ samāḥ. Prajānām, children, or the citizens, prajā Prajā means who has taken birth, national. Prajānāṁ pitaro. Pitaro means father or anyone who takes the care of the children or the citizen like father. The government or the king—formerly there was king, now government—their position is just like father. As the father's duty is to see that the children, the son, is raised very nicely so that in future he may be very happy. This is the duty of the father, to see, not that simply to feed him and make him fatty. No. In the śāstra it is said, pitā na sa syāt. One should not become a father. This is contraceptive. Pitā na sa syāt jananī na sā syāt: "One should not become a father, one should not become a mother, one should not become a guru, one should not become a relative, one should not become a caretaker, one should not become the king..." Who? Na mocayed yaḥ samupeta-mṛtyum: "One who cannot protect the dependent from the clutches of death." This is sastric injunction. So how much the father and the government or the guru should be strong so that he can save his dependents from the clutches of death.</p>
</div>
</div>
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SB 06.02.01 evam te bhagavad-duta... cited

2011-09-18T11:02:18Z

SunitaS: moved SB 06.01.01 evam te bhagavad-duta... cited to SB 06.02.01 evam te bhagavad-duta... cited

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{{terms|"evam te bhagavad-duta"|"pratyahur naya-kovidah"|"upadharyatha tan rajan"|"yamadutabhibhasitam"}}
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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB621_0" class="quote" parent="SB_Canto_6" book="SB" index="63" link="SB 6.2.1" link_text="SB 6.2.1">
<span class="link">[[Vanisource:SB 6.2.1|SB 6.2.1, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śukadeva Gosvāmī said: My dear King, the servants of Lord Viṣṇu are always very expert in logic and arguments. After hearing the statements of the Yamadūtas, they replied as follows.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6215CalcuttaJanuary61971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="701" link="Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971" link_text="Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971|Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971]]: </span><div class="text"><p style="display: inline;">Prabhupāda: ...authorized is Śukadeva Gosvāmī. You haven't got to sit here.</p>
:evaṁ te bhagavad-dūtā
:yamadūtābhibhāṣitam
:upadhāryātha tān rājan
:pratyāhur naya-kovidāḥ
:([[Vanisource:SB 6.2.1|SB 6.2.1]])
<p>So the speeches of the Yamadūta, assistants of Yamarāja, was thus finished, arguments. The argument was that "This man, Ajāmila, born of a brāhmaṇa father, although acquired all qualification... He was qualified brāhmaṇa, not simply born of a brāhmaṇa father, but qualified brāhmaṇa, with full knowledge of Vedic instruction, nice character, very gentle and silent and offering respects to elderly persons, spiritual master, father. In this way he was perfect brāhmaṇa. But due to his contact with a prostitute he lost his all good qualification. And later on, he had to earn money by hook and crook, and thus he degraded more and more, and therefore his sinful activities are now responsible for his punishment, and we shall take him to the court of Yamarāja." That was the summary of the speech of the Yamadūta. Evaṁ te bhagavad-dūtā yamadūtābhibhāṣitam.</p>
</div>
</div>
<div id="LectureonSB6215CalcuttaJanuary61971_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="701" link="Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971" link_text="Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971|Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">And those who are actually Vaiṣṇava, they follow this instruction.</p>
:evaṁ te bhagavad-dūtā
:yamadūtābhibhāṣitam
:upadhāryātha tān rājan
:pratyāhur naya-kovidāḥ
:([[Vanisource:SB 6.2.1|SB 6.2.1]])
<p>Naya-kovidāḥ. Naya-kovidāḥ means nyāya-nipuṇa. Bhagavad-dūtas, those who are gosvāmīs, they place everything with nyāya, or logic. Their instructions are not blind, dogmatic. Naya-kovidāḥ. Everything, what is said by Kṛṣṇa or His representative, they are not dogmas. Those who are not representative of Kṛṣṇa, they will say simply dogmas. Just like in every religion there is a dogma. But in bhāgavata religion, bhāgavata-dharma, there is no dogma. Caitanya Mahāprabhu's bhāgavata-dharma, the Caitanya-caritāmṛta's author, Kṛṣṇadāsa Kavirāja Gosvāmī, says, therefore, that caitanyera dayāra kathā karaha vicāra. Vicāra means you just try to understand the gift of Lord Caitanya by logic, vicāra. Don't follow blindly. Following blindly something, that is not good. That will not stay. But one should take everything with logic. But the servants of God, they put everything in logic. Caitanyera dayāra kathā karaha vicāra. If you study the Caitanya's philosophy with logic and argument... Don't go by sentiment. The so-called missionary, they're simply bogus propaganda without any logic. Without any logic. Just like some missionary people are propagating a man to become God. How a man can become God? There must be evidences how God incarnates. Not that somebody by worshiping a demigod becomes God. So many false propaganda is going on. That is not logical at all. So one should be intelligent to understand the philosophy of Kṛṣṇa or philosophy of Lord Caitanya with logic and argument. Don't follow blindly. But once you accept, you cannot argue. You have to accept blindly. But before accepting, you take to logic. But when you accept, then don't go back. Then that is falldown. Naya-kovidāḥ.</p>
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<div id="LectureonSB621VrndavanaSeptember51975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="702" link="Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975" link_text="Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975|Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:śrī-bādarāyaṇir uvāca
:evaṁ te bhagavad-dūtā
:yamadūtābhibhāṣitam
:upadhāryātha tān rājan
:pratyāhur naya-kovidāḥ
:([[Vanisource:SB 6.2.1|SB 6.2.1]])
<p>So two parties, Yamadūta and the Bhagavad-dūtā. So this human life is the junction, which way to go, to the Yamadūtas or to the Bhagavad-dūtās. There is no three. Two alternative. In the Bible also it is said, "Either you go to hell or go to heaven." Is it not? This is right. Yamadūta means go to hell, and Bhagavad-dūtā means go to Vaikuṇṭha. This is the junction.</p>
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<div id="LectureonSB621VrndavanaSeptember51975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="702" link="Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975" link_text="Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975|Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Yamadūtas, they came to take him. Now the Viṣṇudūta... Evaṁ te bhagavad-dūtā. So Bhagavad-dūtā... Bhagavān is not alone, without any followers. In the Vaikuṇṭhaloka Bhagavān is there in His innumerable forms. There are innumerable Vaikuṇṭhalokas, and in each and every planet there is innumerable devotees. He is not alone. Advaitam acyutam anantam ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). So Yamadūtas As the Yamarāja has got his adherent order-carriers, similarly, in the Vaikuṇṭhaloka there are so many order-carriers. In the Vaikuṇṭhaloka there is no a single person who is not a devotee. That is Vaikuṇṭha. Vaikuṇṭha means... Kuṇṭha means anxiety, and vigata-kuṇṭha iti vaikuṇṭha. There is no anxiety. And the material world means anxiety: "What will happen? What will happen." Even the sparrow, you will see. You give them some grain, they are eating, but they are looking this way, that way: "If somebody is not coming to kill me?" Everyone—full of anxiety. That we are forgetting, that we are trying to remain in this material world very happy, but that is not possible. Anxiety, full of anxiety.</p>
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<div id="LectureonSB621VrndavanaSeptember51975_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="702" link="Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975" link_text="Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975|Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Evaṁ te bhagavad-dūtā yamadūtābhibhāṣitam, upadhārya. They listened to the words of Yamadūta very carefully, upadhārya, not that haphazardously they heard, no. Their reason, their everything, that "This man was like this, and he must be carried to Yamarāja for punishment..." Why punishment? No, to make him purified, it is said. Punishment required. This is nature's law. Just like if you have infected some disease, the punishment is you must suffer for it. The punishment is good. If you have infected some disease, and when you suffer, that means you become purified from the disease. Suffering is not bad, to become purified. Therefore when a devotee suffers, he does not take it illy. He thinks that "I am being purified. I am being purified."</p>
:tat te 'nukampāṁ su-samīkṣamāṇo
:bhuñjāna evātma-kṛtaṁ vipākam
:hṛd-vāg-vapurbhir vidadhan namas te
:jīveta yo mukti-pade sa dāya-bhāk
:([[Vanisource:SB 10.14.8|SB 10.14.8]])
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SB 06.02.01 evam te bhagavad-duta... cited

2011-09-18T11:01:24Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"evam te bhagavad-duta"|"pratyahur naya-kovidah"|"upadharyatha tan rajan"|"yamadutabhibhasitam"}} {{notes|}} {{compiler|SunitaS}} …'

SB 06.01.68 tata enam danda-paneh... cited

2011-09-18T10:51:34Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"nesyamo krta-nirvesam"|"sakasam krta-kilbisam"|"tata enam danda-paneh"|"yatra dandena suddhyati"}} {{notes|}} {{compiler|SunitaS}…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6168_0" class="quote" parent="SB_Canto_6" book="SB" index="61" link="SB 6.1.68" link_text="SB 6.1.68">
<span class="link">[[Vanisource:SB 6.1.68|SB 6.1.68, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">This man Ajāmila did not undergo atonement. Therefore because of his sinful life, we must take him into the presence of Yamarāja for punishment. There, according to the extent of his sinful acts, he will be punished and thus purified.</p>
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<div class="purport text"><p>The Viṣṇudūtas had forbidden the Yamadūtas to take Ajāmila to Yamarāja, and therefore the Yamadūtas explained that taking such a man to Yamarāja was appropriate. Since Ajāmila had not undergone atonement for his sinful acts, he was to be taken to Yamarāja to be purified. When a man commits murder he becomes sinful, and therefore he also must be killed; otherwise after death he must suffer many sinful reactions. Similarly, punishment by Yamarāja is a process of purification for the most abominable sinful persons. Therefore the Yamadūtas requested the Viṣṇudūtas not to obstruct their taking Ajāmila to Yamarāja.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6168VrndavanaSeptember41975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="700" link="Lecture on SB 6.1.68 -- Vrndavana, September 4, 1975" link_text="Lecture on SB 6.1.68 -- Vrndavana, September 4, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.68 -- Vrndavana, September 4, 1975|Lecture on SB 6.1.68 -- Vrndavana, September 4, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:tata enaṁ daṇḍa-pāṇeḥ
:sakāśaṁ kṛta-kilbiṣaṁ
:neṣyāmo 'kṛta-nirveśaṁ
:yatra daṇḍena śuddhyati
:([[Vanisource:SB 6.1.68|SB 6.1.68]])
<p>So without obeying the instruction of the śāstra, he has fallen down. Although he was born in the brāhmaṇa family and educated nicely, but on account of bad association he fell down from the standard of human ideal life. Therefore he is punishable. Not only he, every one of us. The human fom of life is specially meant for going back to home, back to Godhead. The animal life... By progressive evolution, they come to the human form of life, and when one is, the living entity is on the platform of human form of life, he has got his responsibility. Therefore śāstra says,</p>
:nāyaṁ deho deha-bhājāṁ nṛloke
:kaṣṭān kāmān arhate viḍ-bhujām ye
:tapo divyaṁ putrakā yena śuddhyet
:sattvaṁ yasmād brahma-saukhyam anantam
:([[Vanisource:SB 5.5.1|SB 5.5.1]])
<p>This is the responsibility of human life. This human life is not meant for working day and night like the dogs and hogs for sense gratification. At the present moment it is going on all over the world. Simply for sense gratification, they are working so hard. From hundred miles they are going to the working place, hanging on the Delhi passenger train. Sometimes there is accident. These things are going on, very hard labor like the asses. So this is also another punishment. The more punishment is awaiting, Yama-daṇḍa, at the court of Yamarāja. Not only they are suffering here, but they will be taken to the Yamarāja. And there, according to his work, abominable work, he will be punished. Therefore the Yamadūtas said, tata enaṁ daṇḍa-pāṇeḥ sakāśaṁ kṛta-kilbiṣaṁ neṣyāmaḥ. "Now it is our duty." Just like police force, they are engaged to arrest the criminals and take him to the court or to the police officer for necessary action, so these Yamadūtas, they have given sufficient reason that "This man has committed sinful life; therefore he is punishable."</p>
</div>
</div>
<div id="LectureonSB6168VrndavanaSeptember41975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="700" link="Lecture on SB 6.1.68 -- Vrndavana, September 4, 1975" link_text="Lecture on SB 6.1.68 -- Vrndavana, September 4, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.68 -- Vrndavana, September 4, 1975|Lecture on SB 6.1.68 -- Vrndavana, September 4, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here the same thing is stated, tata enaṁ daṇḍa-pāṇeḥ sakāśaṁ kṛta-kilbiṣam: "He has acted sinfully; therefore he is punishable, and he must be taken to the Yamarāja." Neṣyāmo akṛta-nirveśam. Nirveśam means... Suppose I have committed some sins. I must be arrested. Sometimes a great criminal voluntarily goes to the police and surrenders because he knows, "I will be arrested, and if I surrender immediately, my punishment may be lesser." So you cannot escape the punishment. So punishment... Suppose you have stolen something. You must be punished for six months' imprisonment. That is the law. If you have killed somebody, then you must be killed. You must be hanged. This is the law. So that is called nirviśeṣam, to counteract. If I have stolen some property, then I must suffer imprisonment. This is counteracting, prāyaścitta. If you have infected some disease, then you must suffer for some time from that disease. So akṛta-nirveśam: "So he has not neutralized his sinful activities." Yatra daṇḍena śuddhyati: "Because he has not nullified his sinful activities by atonement or other measures, then he must be punsihed. Then he will be purified."</p>
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</div>

SB 06.01.67 yad asau sastram ullanghya... cited

2011-09-18T10:47:13Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"aghayur asucir malat"|"avartata ciram kalam"|"svaira-cary ati-garhitah"|"yad asau sastram ullanghya"}} {{notes|}} {{compiler|Suni…'

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6167_0" class="quote" parent="SB_Canto_6" book="SB" index="60" link="SB 6.1.67" link_text="SB 6.1.67">
<span class="link">[[Vanisource:SB 6.1.67|SB 6.1.67, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">This brāhmaṇa irresponsibly spent his long lifetime transgressing all the rules and regulations of the holy scripture, living extravagantly and eating food prepared by a prostitute. Therefore he is full of sins. He is unclean and is addicted to forbidden activities.</p>
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<div class="purport text"><p>Food prepared by an unclean, sinful man or woman, especially a prostitute, is extremely infectious. Ajāmila ate such food, and therefore he was subject to be punished by Yamarāja.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6167VrndavanaSeptember31975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="699" link="Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975" link_text="Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975|Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:yad asau śāstram ullaṅghya
:svaira-cāry-ati-garhitaḥ
:avartata ciraṁ kālam
:aghāyur aśucir malāt
:([[Vanisource:SB 6.1.67|SB 6.1.67]])
<p>Degradation. The first degradation is undesirable association, the first degradation; then no more respect for scriptural injunction, second degradation; and then the third step, aghāyur aśuciḥ, you become infected with the low-grade quality. Jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ. The first grade qualification is sattva-guṇa, second rajo-guṇa, and the third, tamo-guṇa. So they believe in the evolution. Now, in this human form of life, what is further evolution? The further evolution is that if you are keeping in sattva-guṇa, in goodness, then you can be promoted, elevated, to the higher planetary system. Ūrdhvaṁ gacchanti sattva-sthāḥ ([[Vanisource:BG 14.18|BG 14.18]]). And if you keep yourself in the rajo-guṇa, then you will keep within this Bhurloka. And if you are infected with the tamo-guṇa, then you again go to lower grade life, again animal life, plant life. This is the nature's process. You cannot avoid it. You may be very much proud falsely, but after death, after giving up this body, you are completely... You are already completely under the regulative principle of nature. You cannot violate even. But if you foolishly violate, then you are preparing your next life according to your karma. Karmaṇā daiva-netreṇa ([[Vanisource:SB 3.31.1|SB 3.31.1]]).</p>
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<div id="LectureonSB6167VrndavanaSeptember31975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="699" link="Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975" link_text="Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975|Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This brahma-bhūyāya means śuddha-sattva. Śuddha-sattva. That is also, in śuddha-sattva-guṇa, that is liberated stage. If you do not stick to devotional service, then there is chance of fall down also. So without taking to the devotional service, life is very, very risky. Risky means now we can dance and laugh because we have got this human form of life. But after death we do not know. We do not know unless we are very much cautious. That is... Here it is said aghāyuḥ. Aghāyuḥ. This Ajāmila lived for more than eighty-eight years, but what is the use of prolonged life? Aghāyuḥ. Just like trees, they are standing for thousands of years. Taravaḥ kiṁ na jīvanti ([[Vanisource:SB 2.3.18|SB 2.3.18]]) . You are trying to prolong your life by scientific method, but what is the use of such life? This material life, there is suffering. Just like the tree. It does not do any harm to anyone. Rather, it is very hospitable. It gives shelter to the people. They are taking fruits, they are taking branches, leaves, sometimes cutting. They are very harmless, but still, there is harm, suffering. Must stand there for five thousand years and scorching heat and pinching winter, storm, and sometimes fall down. The suffering is there. Even we become a nonviolent... Even Gandhi. He was nonviolent, very moralist. Still he was killed. Just see. This is material world. He was killed by bullet. So the material world means suffering. So what is the use of making a prolonged life? Prolonged suffering. Therefore it is said, aghāyuḥ. If you live for a moment as a devotee, your life is successful. And if you live for many thousands of years without any Kṛṣṇa consciousness—aghāyuḥ, useless life, useless. Aghāyur aśucir malāt, because the desire is there, kāma and lobha, greediness and lusty desire.</p>
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SB 06.01.66 yatas tatas copaninye... cited

2011-09-18T10:43:28Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"babharasyah kutumbinyah"|"kutumbam manda-dhir ayam"|"nyayato nyayato dhanam"|"yatas tatas copaninye"}} {{notes|}} {{compiler|Suni…'

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</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6166_0" class="quote" parent="SB_Canto_6" book="SB" index="59" link="SB 6.1.66" link_text="SB 6.1.66">
<span class="link">[[Vanisource:SB 6.1.66|SB 6.1.66, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Although born of a brāhmaṇa family, this rascal, bereft of intelligence because of the prostitute's association, earned money somehow or other, regardless of whether properly or improperly, and used it to maintain the prostitute's sons and daughters.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6166VrndavanaSeptember21975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="698" link="Lecture on SB 6.1.66 -- Vrndavana, September 2, 1975" link_text="Lecture on SB 6.1.66 -- Vrndavana, September 2, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.66 -- Vrndavana, September 2, 1975|Lecture on SB 6.1.66 -- Vrndavana, September 2, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:yatas tataś copaninye
:nyāyato 'nyāyato dhanaṁ
:babhārāsyāḥ kuṭumbinyāḥ
:kuṭumbaṁ manda-dhīr ayam
:([[Vanisource:SB 6.1.66|SB 6.1.66]])
<p>So this is the beginning of saṁsāra. So there is attraction between man and woman, and as soon as the attraction becomes little intimate, they unite. Then they have children. Then they require money, apartment, so many things. This man became sinful. He gave up his real wife, married wife, coming from very good family, but he became attracted with that śūdrāṇī, fourth class. Śūdra means fourth class, worker class. Brāhmaṇa, kṣatriya, vaiśya, śūdra. So śūdra women, they are not chaste. Some of them are practically professional prostitute. But that is not in higher caste family—brāhmaṇa, kṣatriya, vaiśya. But at the present moment it is very difficult to distinguish who is brāhmaṇa and who is śūdra. But formerly this is the system of Vedic civilization—ideal character, ideal behavior of the brāhmaṇa; less, little less, kṣatriya; little less, vaiśya; and less than the vaiśya, the śūdra; and less than the śūdras are called caṇḍālas. First class, second class, third class, fourth class, and then fifth class.</p>
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<div id="LectureonSB6166VrndavanaSeptember21975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="698" link="Lecture on SB 6.1.66 -- Vrndavana, September 2, 1975" link_text="Lecture on SB 6.1.66 -- Vrndavana, September 2, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.66 -- Vrndavana, September 2, 1975|Lecture on SB 6.1.66 -- Vrndavana, September 2, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So now it is falling down. His business... He has got family, wife, children, and he requires money because the economic development, economic impetus, begins from this family affection. It is fact. Nobody would earn money. Therefore, if one is not married, he does not like to earn money. This is natural. And if he has got family, wife and children, then he will try to earn money. So this man is a rogue, he is sinful, but because still he has got children and wife, therefore he has to earn money. But because he is sinful, he cannot earn money honestly. Yatas tataś ca upaninye. Yena tena prakāreṇa: "Bring money. Somehow or other, bring money." Yatas tataś ca upaninye nyāyataḥ anyāyataḥ. Nyāyataḥ means legally, lawfully. Nyāya means law. Anyāyataḥ, "without legal..." Just like we can earn money by stealing, but that is anyāyataḥ. You cannot touch others' property. Tena tyaktena bhuñjīthāḥ mā gṛdhaḥ kasya svid dhanam ([[Vanisource:ISO 1|ISO 1]]). This is Vedic instruction. Whatever you are allotted you can "A brāhmaṇa, you can earn like this. A kṣatriya, you can earn like this. A vaiśya, you can earn like this." But don't encroach upon others' property. But he became sinful, yena tena prakāreṇa. Nyāyataḥ anyāyataḥ. Nyāyataḥ is finished because he was a brāhmaṇa. No more he is brāhmaṇa. So anyāyataḥ, simply unlawfully. Anyāya. Why? Babhāra, maintaining, asyāḥ kuṭumbinyāḥ, the family members, wife and children. Kuṭumbaṁ manda-dhīr ayam. Manda-dhīḥ. Manda means very bad, very bad intelligence. In this way he began to earn his money and gradually he degraded and that will be described, how he became degraded.</p>
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SB 06.01.65 vipram sva-bharyam apraudham... cited

2011-09-18T10:30:12Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"kule mahati lambhitam"|"svairinyapanga-viddha-dhih"|"vipram sva-bharyam apraudham"|"visasarjacirat papah"}} {{notes|}} {{compiler…'

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6165_0" class="quote" parent="SB_Canto_6" book="SB" index="58" link="SB 6.1.65" link_text="SB 6.1.65">
<span class="link">[[Vanisource:SB 6.1.65|SB 6.1.65, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Because his intelligence was pierced by the lustful glance of the prostitute, the victimized brāhmaṇa Ajāmila engaged in sinful acts in her association. He even gave up the company of his very beautiful young wife, who came from a very respectable brāhmaṇa family.</p>
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<div class="purport text"><p>Customarily everyone is eligible to inherit his father's property, and Ajāmila also inherited the money of his father. But what did he do with the money? Instead of engaging the money in the service of Kṛṣṇa, he engaged it in the service of a prostitute. Therefore he was condemned and was punishable by Yamarāja. How did this happen? He was victimized by the dangerous lustful glance of a prostitute.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB616465VrndavanaSeptember11975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="697" link="Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975" link_text="Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975|Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this man, although he was being trained up as a brāhmaṇa, his attention was diverted all of a sudden by seeing one śūdra and śūdrāṇī embracing, kissing, talking. So that became his meditation. Instead of meditating on Viṣṇu, he began to meditate on that śūdrani. Svayam eva toṣayām āsa. In the first verse, tan-nimitta-smara vyāja-graha-grasto vicetasaḥ. He became mad, vicetasa, bewildered, as if haunted by ghost. Tām eva manasā dhyāyan. Always meditating, "How shall I get that woman? How shall I please that woman so that she may satisfy my lusty desires?" Therefore tām eva toṣayām āsa: "His only business was how to please her." Now they require money. So he was not earning money, but pitṛyeṇa, whatever money he inherited from the father's earning... The son generally inherits father's property. He was the only son. So he was squandering the father's money in that way just to please that śūdrāṇī-tām eva toṣayām āsa pitṛyenārthena yāvatā—as much as possible. If he could get more money, then he would have spent them only for that women. Grāmyaiḥ. Grāmyair manoramaiḥ. This word grāmya is very significant. Grāmya means external, material. Grāmyair manoramaiḥ. By the sense gratification, whatever we find very pleasing, that is called grāmya manorama. Actually that is not pleasing. That is entangling. But he became entangled. So grāmyair manoramaiḥ kāmaiḥ. The basic principle is lust. Kāmaiḥ prasīdeta yaḥ. Wanted to satisfy the woman here and there as soon as meets. We can see these examples very often. Then next step was,</p>
:viprāṁ sva-bhāryām aprauḍhāṁ
:kule mahati lambhitāṁ
:visasarjācirāt pāpaḥ
:svairiṇyāpāṅga-viddha-dhīḥ
:([[Vanisource:SB 6.1.65|SB 6.1.65]])
<p>There are three kinds of women: kāmiṇī, svairiṇi, and puṁścalī. Puṁścalī. Svairiṇi means free, freedom. Nobody is controller. That is called svairiṇi. And kāmiṇī means to attract, very much attract. And another, puṁścalī—living with woman, er, man for some time; giving up; again another; again another. That is exemplified by the lightning. You have seen the lightning—immediately, within a second, from this cloud to that cloud, that cloud to that cloud. So they are called svairiṇi. So three divisions. Similarly, there are divisions of men also.</p>
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SB 06.01.64 tam eva tosayam asa... cited

2011-09-18T10:26:29Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"gramyair manoramaih kamaih"|"pitryenarthena yavata"|"prasideta yatha tatha"|"tam eva tosayam asa"}} {{notes|}} {{compiler|SunitaS…'

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6164_0" class="quote" parent="SB_Canto_6" book="SB" index="57" link="SB 6.1.64" link_text="SB 6.1.64">
<span class="link">[[Vanisource:SB 6.1.64|SB 6.1.64, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thus Ajāmila began spending whatever money he had inherited from his father to satisfy the prostitute with various material presentations so that she would remain pleased with him. He gave up all his brahminical activities to satisfy the prostitute.</p>
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<div class="purport text"><p>There are many instances throughout the world in which even a purified person, being attracted by a prostitute, spends all the money he has inherited. Prostitute hunting is so abominable that the desire for sex with a prostitute can ruin one's character, destroy one's exalted position and plunder all one's money. Therefore illicit sex is strictly prohibited. One should be satisfied with his married wife, for even a slight deviation will create havoc. A Kṛṣṇa conscious gṛhastha should always remember this. He should always be satisfied with one wife and be peaceful simply by chanting the Hare Kṛṣṇa mantra. Otherwise at any moment he may fall down from his good position, as exemplified in the case of Ajāmila.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB616465VrndavanaSeptember11975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="697" link="Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975" link_text="Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975|Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:tām eva toṣayām āsa
:pitṛyeṇārthena yāvatā
:grāmyair manoramaiḥ kāmaiḥ
:prasīdeta yathā tathā
:([[Vanisource:SB 6.1.64|SB 6.1.64]])
<p>So after seeing the woman, he was meditating always, twenty-four hours, about the subject, lusty desires. Kāmais tais tair hṛta-jñānāḥ ([[Vanisource:BG 7.20|BG 7.20]]). When one becomes lusty, then one becomes lost of all intelligence. The whole world is going on on the basis of these lusty desires. This is material world. And because I am lusty, you are lusty, every one of us, so as soon as my desires are not fulfilled, your desires are not fulfilled, then I become your enemy, you become my enemy. I cannot see you are making very good progress. You cannot see me making very good progress. This is material world, envious, lusty desires, kāma, krodha, lobha, moha, mātsarya. This is the basis of this material world.</p>
</div>
</div>
<div id="LectureonSB616465VrndavanaSeptember11975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="697" link="Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975" link_text="Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975|Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this man, although he was being trained up as a brāhmaṇa, his attention was diverted all of a sudden by seeing one śūdra and śūdrāṇī embracing, kissing, talking. So that became his meditation. Instead of meditating on Viṣṇu, he began to meditate on that śūdrani. Svayam eva toṣayām āsa. In the first verse, tan-nimitta-smara vyāja-graha-grasto vicetasaḥ. He became mad, vicetasa, bewildered, as if haunted by ghost. Tām eva manasā dhyāyan. Always meditating, "How shall I get that woman? How shall I please that woman so that she may satisfy my lusty desires?" Therefore tām eva toṣayām āsa: "His only business was how to please her." Now they require money. So he was not earning money, but pitṛyeṇa, whatever money he inherited from the father's earning... The son generally inherits father's property. He was the only son. So he was squandering the father's money in that way just to please that śūdrāṇī-tām eva toṣayām āsa pitṛyenārthena yāvatā—as much as possible. If he could get more money, then he would have spent them only for that women. Grāmyaiḥ. Grāmyair manoramaiḥ. This word grāmya is very significant. Grāmya means external, material. Grāmyair manoramaiḥ. By the sense gratification, whatever we find very pleasing, that is called grāmya manorama. Actually that is not pleasing. That is entangling. But he became entangled. So grāmyair manoramaiḥ kāmaiḥ. The basic principle is lust. Kāmaiḥ prasīdeta yaḥ. Wanted to satisfy the woman here and there as soon as meets. We can see these examples very often. Then next step was,</p>
:viprāṁ sva-bhāryām aprauḍhāṁ
:kule mahati lambhitāṁ
:visasarjācirāt pāpaḥ
:svairiṇyāpāṅga-viddha-dhīḥ
:([[Vanisource:SB 6.1.65|SB 6.1.65]])
<p>There are three kinds of women: kāmiṇī, svairiṇi, and puṁścalī. Puṁścalī. Svairiṇi means free, freedom. Nobody is controller. That is called svairiṇi. And kāmiṇī means to attract, very much attract. And another, puṁścalī—living with woman, er, man for some time; giving up; again another; again another. That is exemplified by the lightning. You have seen the lightning—immediately, within a second, from this cloud to that cloud, that cloud to that cloud. So they are called svairiṇi. So three divisions. Similarly, there are divisions of men also.</p>
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SB 06.01.63 tan-nimitta-smara-vyaja... cited

2011-09-18T09:54:12Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"graha-grasto vicetanah"|"sva-dharmad virarama ha"|"tam eva manasa dhyayan"|"tan-nimitta-smara-vyaja-"}} {{notes|}} {{compiler|Sun…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6163_0" class="quote" parent="SB_Canto_6" book="SB" index="56" link="SB 6.1.63" link_text="SB 6.1.63">
<span class="link">[[Vanisource:SB 6.1.63|SB 6.1.63, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In the same way that the sun and moon are eclipsed by a low planet, the brāhmaṇa lost all his good sense. Taking advantage of this situation, he always thought of the prostitute, and within a short time he took her as a servant in his house and abandoned all the regulative principles of a brāhmaṇa.</p>
</div>
<div class="purport text"><p>By speaking this verse, Śukadeva Gosvāmī wants to impress upon the mind of the reader that Ajāmila's exalted position as a brāhmaṇa was vanquished by his association with the prostitute, so much so that he forgot all his brahminical activities. Nevertheless, at the end of his life, by chanting the four syllables of the name Nārāyaṇa, he was saved from the gravest danger of falling down. Svalpam apy asya dharmasya trāyate mahato bhayāt: even a little devotional service can save one from the greatest danger. Devotional service, which begins with chanting of the holy name of the Lord, is so powerful that even if one falls down from the exalted position of a brāhmaṇa through sexual indulgence, he can be saved from all calamities if he somehow or other chants the holy name of the Lord. This is the extraordinary power of the Lord's holy name. Therefore in Bhagavad-gītā it is advised that one not forget the chanting of the holy name even for a moment (satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ ([[Vanisource:BG 9.14|BG 9.14]])). There are so many dangers in this material world that one may fall down from an exalted position at any time. Yet if one keeps himself always pure and steady by chanting the Hare Kṛṣṇa mahā-mantra, he will be safe without a doubt.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6163VrndavanaAugust301975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="696" link="Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975" link_text="Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975|Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:tan-nimitta-smara-vyāja
:graha-grasto vicetasaḥ
:tām eva manasā dhyāyan
:sva-dharmād virarāma ha
:([[Vanisource:SB 6.1.63|SB 6.1.63]])
<p>So the one word is very significant in this connection: graha-grasto vicetasaḥ. Graha-grasto means ghostly haunted or influenced by bad star, graha-grasto. Sometimes we become... We are always graha-grasto in this material world. It is said by some Vaiṣṇava poet, piśāci pāile yena mati-cchana haya māyār graṣṭa jīvera sei dāsa upajaya. Piśāci, ghostly haunted or inspired by the witches, when one becomes so, mati-cchana, he becomes bewildered and his intelligence becomes scattered. Mati-cchana. That is the condition of all living entities within this material world in different degrees. Everyone is ghostly haunted. And what is that ghostly haunted? That ghostly haunted, tan-nimitta-smara-vyāja. This Ajāmila had seen one śūdra and one śūdrāṇī were embracing, kissing, laughing, enjoying in lusty affairs. So he became tan-nimitta. By seeing these activities of the śūdra and the śūdrāṇī, naturally the lusty desire is there, which I explained yesterday. It is called hṛd-roga-kāma. This kāma, lusty desire, is a heart disease. So he was infected by the heart disease by seeing the scene, that one woman and man is embracing kissing, immediately.</p>
</div>
</div>
<div id="LectureonSB6163VrndavanaAugust301975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="696" link="Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975" link_text="Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975|Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this is the example. The Ajāmila was trained up as a nice brāhmaṇa, but he was not still expert to become Vaiṣṇava. Therefore... But still, the seed of Vaiṣṇavism was there because a brāhmaṇa is trained up how to worship Viṣṇu, how to worship Nārāyaṇa. That is essential. So this boy was also trained up how to worship Nārāyaṇa, Viṣṇu. And it was beneficially at the last stage of his life. Svalpam apy asya dharmasya trāyate mahato bhayāt. Even if you practice little of devotional service, it can save you from the greatest danger of life. That actually happened in the life of Ajamila. So tan-nimitta. So in this age, especially Kali-yuga, it is very, very difficult to save oneself from these infections of life. We have got already... We have come to this material world to fulfill our lusty desires. Naturally whenever there is any lusty activities, our heart disease immediately becomes impeted, and the same thing happened to Ajāmila. And graha-grasto vicetasaḥ. Graha-grasta. Just like when we are haunted by ghost—a ghost captures, then vicetasaḥ, we are lost, lost of our our consciousness, our intelligence—he became like that. Tām eva manasā dhyāyan. Then, instead of meditating on Kṛṣṇa, he began to meditate on the lusty affairs of the śūdra and the śūdrāṇī.</p>
</div>
</div>
<div id="LectureonSB616465VrndavanaSeptember11975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="697" link="Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975" link_text="Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975|Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this man, although he was being trained up as a brāhmaṇa, his attention was diverted all of a sudden by seeing one śūdra and śūdrāṇī embracing, kissing, talking. So that became his meditation. Instead of meditating on Viṣṇu, he began to meditate on that śūdrani. Svayam eva toṣayām āsa. In the first verse, tan-nimitta-smara vyāja-graha-grasto vicetasaḥ. He became mad, vicetasa, bewildered, as if haunted by ghost. Tām eva manasā dhyāyan. Always meditating, "How shall I get that woman? How shall I please that woman so that she may satisfy my lusty desires?" Therefore tām eva toṣayām āsa: "His only business was how to please her." Now they require money. So he was not earning money, but pitṛyeṇa, whatever money he inherited from the father's earning... The son generally inherits father's property. He was the only son. So he was squandering the father's money in that way just to please that śūdrāṇī-tām eva toṣayām āsa pitṛyenārthena yāvatā—as much as possible. If he could get more money, then he would have spent them only for that women. Grāmyaiḥ. Grāmyair manoramaiḥ. This word grāmya is very significant. Grāmya means external, material. Grāmyair manoramaiḥ. By the sense gratification, whatever we find very pleasing, that is called grāmya manorama. Actually that is not pleasing. That is entangling. But he became entangled. So grāmyair manoramaiḥ kāmaiḥ. The basic principle is lust. Kāmaiḥ prasīdeta yaḥ. Wanted to satisfy the woman here and there as soon as meets. We can see these examples very often. Then next step was,</p>
:viprāṁ sva-bhāryām aprauḍhāṁ
:kule mahati lambhitāṁ
:visasarjācirāt pāpaḥ
:svairiṇyāpāṅga-viddha-dhīḥ
:([[Vanisource:SB 6.1.65|SB 6.1.65]])
</div>
</div>
</div>

SB 06.01.62 stambhayann atmanatmanam... cited

2011-09-18T09:51:34Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"mano madana-vepitam"|"na sasaka samadhatum"|"stambhayann atmanatmanam"|"yavat sattvam yatha-srutam"}} {{notes|}} {{compiler|Sunit…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6162_0" class="quote" parent="SB_Canto_6" book="SB" index="55" link="SB 6.1.62" link_text="SB 6.1.62">
<span class="link">[[Vanisource:SB 6.1.62|SB 6.1.62, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">As far as possible he patiently tried to remember the instructions of the śāstras not even to see a woman. With the help of this knowledge and his intellect, he tried to control his lusty desires, but because of the force of Cupid within his heart, he failed to control his mind.</p>
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<div class="purport text"><p>Unless one is very strong in knowledge, patience and proper bodily, mental and intellectual behavior, controlling one's lusty desires is extremely difficult. Thus after seeing a man embracing a young woman and practically doing everything required for sex life, even a fully qualified brāhmaṇa, as described above, could not control his lusty desires and restrain himself from pursuing them. Because of the force of materialistic life, to maintain self-control is extremely difficult unless one is specifically under the protection of the Supreme Personality of Godhead through devotional service.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB615662SuratJanuary31971atAdubhaiPatelsHouse_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="693" link="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House" link_text="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House">
<span class="link">[[Vanisource:Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House|Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So dṛṣṭvā tāṁ kāma-liptena bāhunā parirambhitām. Kāma-liptena, engaged in such lusty affairs, embracing one another by the arms, jagāma hṛc-chaya-vaśaṁ sahasaiva vimohitaḥ, all his education and training become bewildered, and he become attracted and stunned by the scene. Stambhayann ātmanātmānaṁ yāvat sattvaṁ yathā-śrutam.</p>
:stambhayann ātmanātmānaṁ
:yāvat sattvaṁ yathā-śrutam
:na śaśāka samādhātuṁ
:mano madana-vepitam
:([[Vanisource:SB 6.1.62|SB 6.1.62]])
<p>Madana-vepitam. Madana, this Cupid. When Cupid attacks somebody or one who... When one becomes, I mean to say, too much attracted by lust, all his education, all his culture, all his knowledge, becomes stunned. That is the... Therefore one has to avoid this society. Tyaja durjana-saṁsargam. The Cāṇakya Paṇḍita, he advises us, tyaja durjana-saṁsargam: "Always avoid durjana-saṁsargam, association with durjana." Durjana means sense gratifying persons, those who are engaged only in sense gratification, durjana. And sujana means those who are engaged for spiritual enlightenment. They are called sujana. That is the instruction everywhere. Therefore, from the very beginning of life a boy is sent to gurukula for good association. Gurukula means... Still there are many gurukulas in India, a spiritual master training some boys in spiritual life. That has also become polluted. So many things... This is Kali-yuga. Therefore the only way of deliverance from this bewilderment is chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa... He became attracted. Na śaśāka samādhātuṁ mano madana-vepitam. He is personally seeing the sex affairs. How he can be checked from the sex appetite? It is clearly said, na śaśāka: "He was unable," na śaśāka samādhātum, "to control himself." Controlling.</p>
</div>
</div>
<div id="LectureonSB6162VrndavanaAugust291975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="695" link="Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975" link_text="Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975|Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:stambhayann ātmanātmānaṁ
:yāvat sattvaṁ yathā-śrutaṁ
:na śaśāka samādhātuṁ
:mano madana-vepitam
:([[Vanisource:SB 6.1.62|SB 6.1.62]])
<p>So his mind became very much agitated, young man, and he is seeing in his front that another young man and woman embracing and kissing. It is very difficult to restrain. Unless one is very advanced, it is not possible. That I was reciting, the verse by Yamunācārya, yadāvadhi mama cettaḥ padāravinde, kṛṣṇa-padāravinde nava-nava-dhāman rantum āsīt, tadāvadhi bata nārī-aṅgame bhavati suṣṭu niṣṭhi... Unless one is very strong in Kṛṣṇa consciousness, it is very difficult to restrain the mind and the senses. It is very difficult. Here it is said, mana madana-vepitum. Madana means Cupid, or the lusty desires. So he was agitated. His mind was agitated by lusty desires. Therefore we have to be very careful for the association. Saṅgāt sañjāyate kāmaḥ. We develop different consciousness by particular association. Therefore, for advancing in Kṛṣṇa consciousness, we must associate with the devotees. You cannot advance in Kṛṣṇa consciousness without being in the association of devotees. Śrī Narottama dāsa Ṭhākura says... (aside:) Tell them that Hindi will be in the evening. Tell them that Hindi will be evening. They are going away. Yes. Between half past seven to half past eight. So mano madana-vepitam. Cupid is always disturbing. This material world means this Madana, Cupid, whole material world. Yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ ([[Vanisource:SB 7.9.45|SB 7.9.45]]). Gṛhamedhi means those who have decided to prolong this body for sense enjoyment. That is going on. Everyone is trying so hard. In big, big cities they are working so hard like hogs and dogs, not for... They say that "We are hungry. We must work very hard." But that is not the fact. The real fact is that "We want to enjoy sex." So far hunger is concerned, you can control, but sex desire, it is very difficult to control.</p>
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<div id="LectureonSB6162VrndavanaAugust291975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="695" link="Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975" link_text="Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975|Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">But that is not the fact. Real fact is how to control the mind. Here we see that mana madana-vepitam. Na śaśāka samādhātuṁ mano madana-vepitam. Our mind is always agitated for sense enjoyment. Mind is the master of the senses, or the chief man, just like superintendent. Mind is dictating, and the senses The mind is dictating, "You go there"; immediately the legs go. "You see here"; the eyes see. So mind is the center. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati ([[Vanisource:BG 15.7|BG 15.7]]). Bhagavad-gītā. This living entity, mamaivāṁśo Kṛṣṇa says, "All these living entities, they are My part and parcel." So question may be, "Then why they are rotting here? If the living entities are part and parcel of Kṛṣṇa, or God, so why does he not live with God?" The immediate answer is manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati ([[Vanisource:BG 15.7|BG 15.7]]). These living entities, these conditioned souls who has come to this material world—the only reason is that they want to satisfy the senses, manaḥ-ṣaṣṭhānīndriyāṇi. Therefore there is struggle for existence. He wants to enjoy. He wants to become the enjoyer. But he is not enjoyer. That is called illusion. He is enjoyed. He cannot enjoy. Enjoyer is only Kṛṣṇa, puruṣa. Puruṣaḥ śāśvatam.</p>
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<div id="LectureonSB6162VrndavanaAugust291975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="695" link="Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975" link_text="Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975|Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this person... There are many important words in this verse, and it can be explained for a long time. The one word is that stambhayann ātmanā ātmānam. Just like a thief is going to steal. He also tries to control him: "I am going to steal. The after-effect will be that I will be arrested, and I will have to go to jail, and it is forbidden by śāstra and human laws also, state laws. So I am going to steal. There is risk." Actually there is risk. But this consciousness beats him, but he cannot control. This is the position. He cannot control. He knows everything, but still, he steals. The same thing happened here. Here it is said, na śaśāka samādhātum. He was a brāhmaṇa, learned brāhmaṇa. He knew that "I am being agitated by these sex desires. It is not good. It is not good." Yathā-śrutam. Śruta. Śruta means Vedic knowledge. He had sufficient education in Vedic knowledge. Yathā-śrutam and yāvat sattvam, as far he could control... Stambhayann ātmanā ātmānam. He tried to control the mind as far as intelligence concerned, but na śaśāka—he could not control. Na śaśāka samādhātum. Why? The mind was too much agitated. This is the point. This is the point, that his mind was too much agitated, madana-vepitam, by lusty desire. Lusty desire is very strong. Therefore it is in the injunction of the śāstra,</p>
:mātrā svasrā duhitrā vā
:nāviviktāsane vaset
:balavān indriya-grāmo
:vidvāṁsam api karṣati
:([[Vanisource:SB 9.19.17|SB 9.19.17]])
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SB 06.01.61 drstva tam kama-liptena... cited

2011-09-17T08:22:20Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"bahuna parirambhitam"|"drstva tam kama-liptena"|"jagama hrc-chaya-vasam"|"sahasaiva vimohitah"}} {{notes|}} {{compiler|SunitaS}} …'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6161_0" class="quote" parent="SB_Canto_6" book="SB" index="54" link="SB 6.1.61" link_text="SB 6.1.61">
<span class="link">[[Vanisource:SB 6.1.61|SB 6.1.61, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The śūdra, his arm decorated with turmeric powder, was embracing the prostitute. When Ajāmila saw her, the dormant lusty desires in his heart awakened, and in illusion he fell under their control.</p>
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<div class="purport text"><p>It is said that if one's body is smeared with turmeric, it attracts the lusty desires of the opposite sex. The word kāma-liptena indicates that the śūdra was decorated with turmeric smeared on his body.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB615662SuratJanuary31971atAdubhaiPatelsHouse_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="693" link="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House" link_text="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House">
<span class="link">[[Vanisource:Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House|Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So pītvā ca. Pītvā means drinking. Madhu-maireyam. Pītvā ca madhu, mada āghūrṇita-netrayā. When one becomes a drunkard, his eyes are not set up in right position. These things he saw. Mattayā viślathan-nīvyā vyapetaṁ nirapatrapam. And because both of them were drunkard, their, I mean to say, dhotis and saris were slackened. Now it has become a fashion, to slacken, but this is not very good. To make more attractive for sex indulgence, of course, this has become a fashion, but it is not very good. Then mattayā viślathan-nīvyā vyapetaṁ nirapatrapam. And because they were so rascal, they had no, I mean to say, bashfulness. They were freely... Nirapatrapam. Nirapatrapa means one who does not care for any public criticism. Nirapatrapam, krīḍantam anugāyantaṁ hasantam anayāntike. And was laughing and smiling and singing and enjoying. And this boy, Ajāmila, when he was passing on that road he saw everything. Dṛṣṭvā tāṁ kāma-liptena bāhunā parirambhitām. The boy, when he saw that they are engaged in such lusty affairs, bāhunā, with arms, parirambhitām... Parirambhitām means embracing one another.</p>
:dṛṣṭvā tāṁ kāma-liptena
:bāhunā parirambhitām
:jagāma hṛc-chaya-vaśaṁ
:sahasaiva vimohitaḥ
:([[Vanisource:SB 6.1.61|SB 6.1.61]])
<p>Although he was so much trained up, still, vimohita, forcibly he was attracted to this thing, forcibly. Because young man.</p>
</div>
</div>
<div id="LectureonSB615662SuratJanuary31971atAdubhaiPatelsHouse_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="693" link="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House" link_text="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House">
<span class="link">[[Vanisource:Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House|Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So dṛṣṭvā tāṁ kāma-liptena bāhunā parirambhitām. Kāma-liptena, engaged in such lusty affairs, embracing one another by the arms, jagāma hṛc-chaya-vaśaṁ sahasaiva vimohitaḥ, all his education and training become bewildered, and he become attracted and stunned by the scene. Stambhayann ātmanātmānaṁ yāvat sattvaṁ yathā-śrutam.</p>
:stambhayann ātmanātmānaṁ
:yāvat sattvaṁ yathā-śrutam
:na śaśāka samādhātuṁ
:mano madana-vepitam
:([[Vanisource:SB 6.1.62|SB 6.1.62]])
<p>Madana-vepitam. Madana, this Cupid. When Cupid attacks somebody or one who... When one becomes, I mean to say, too much attracted by lust, all his education, all his culture, all his knowledge, becomes stunned. That is the... Therefore one has to avoid this society. Tyaja durjana-saṁsargam. The Cāṇakya Paṇḍita, he advises us, tyaja durjana-saṁsargam: "Always avoid durjana-saṁsargam, association with durjana." Durjana means sense gratifying persons, those who are engaged only in sense gratification, durjana. And sujana means those who are engaged for spiritual enlightenment. They are called sujana. That is the instruction everywhere. Therefore, from the very beginning of life a boy is sent to gurukula for good association. Gurukula means... Still there are many gurukulas in India, a spiritual master training some boys in spiritual life. That has also become polluted. So many things... This is Kali-yuga. Therefore the only way of deliverance from this bewilderment is chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa... He became attracted. Na śaśāka samādhātuṁ mano madana-vepitam. He is personally seeing the sex affairs. How he can be checked from the sex appetite? It is clearly said, na śaśāka: "He was unable," na śaśāka samādhātum, "to control himself." Controlling.</p>
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<div id="LectureonSB6161VrndavanaAugust281975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="694" link="Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975" link_text="Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975|Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:dṛṣṭvā tāṁ kāma-liptena
:bāhunā parirambhitāṁ
:jagāma hṛc-chaya-vaśaṁ
:sahasaiva vimohitaḥ
:([[Vanisource:SB 6.1.61|SB 6.1.61]])
<p>So in the morning we shall speak in Hindi for the foreign students. In the evening there will be Hindi. Morning, seven up to eight or little more, and similarly in the evening.</p>
<p>So we are talking about Ajāmila. He was a nice brāhmaṇa boy executing the duties of a brāhmaṇa, but one day, when he was passing, he saw one śūdra and one śūdrāṇī embracing, kissing, talking, laughing—all lusty affairs. So it is mentioned here, śūdra.</p>
:ekadāsau vanaṁ yātaḥ
:pitṛ-sandeśa-kṛd dvijaḥ
:ādāya tata āvṛttaḥ
:phala-puṣpa-samit-kuśān
:([[Vanisource:SB 6.1.58|SB 6.1.58]])
<p>Dadarśa kāminaṁ kañcic chudram. Śūdram. This business on the public way, kissing, embracing, this is meant for the śūdras. Therefore it is said, kalau śūdrā-sambhavāḥ: "In the Kali-yuga the population is all śūdra." There is no brahminical culture. Brāhminical culture means śama, dama, controlling the mind, controlling the senses. A real brāhmaṇa will never agree to embrace the opposite sex in public way. No. That is not brāhmaṇa's business. He has been trained up how to become controller of the mind, controller of the senses. That is the first business of a brāhmaṇa. Śama, dama, satyam. He is truthful, śaucam, clean, thrice taking bath. So you should always... You are given the chance of becoming brāhmaṇa. You should not become again śūdras or mlecchas or caṇḍālas. Be careful. This is brāhmaṇa business. If we again come back to caṇḍālas or śūd... Caṇḍāla means less than the śūdras. Even śūdras, they eat meat under control. But caṇḍālas, they eat meat without any control. So just like in the Vedic society, although there are meat-eaters, they would eat meat after offering sacrifice to Goddess Kālī. Restriction. Restriction. Because if you eat meat from the slaughterhouse there is no restriction. You can go and purchase at any time. But if you follow the scriptural regulation, they say, "Yes..." It is restriction. It is indirectly saying, "Don't eat," but because this less intelligent person will not be able to understand, therefore they are given some permission under certain restriction. This is restriction, that "If you want to eat meat, then you must offer sacrifice to Goddess Kālī and then you can." And the Goddess Kālī is worshiped once in a month. That means by restriction he will come to his senses; he will give it up. So śūdra, up to śūdra, there is possibility of raising him. Although he can see ideal character, it is not that anyone be ideal character like a brāhmaṇa. That is not possible. But still, in the society there must be an ideal person who is actually brāhmaṇa.</p>
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<div id="LectureonSB6161VrndavanaAugust281975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="694" link="Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975" link_text="Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975|Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this boy, Ajāmila, he was passing, he saw that the śūdra was embracing another śūdrāṇī. Dṛṣṭvā tāṁ kāma-liptena. When he saw that this man and woman is embraced with one another with lusty desire... Embracing woman or man, this is kāma, lust. There is no question of any other thing. Kāma-liptena. Dṛṣṭvā tāṁ kāma-liptena bāhunā. The man was embracing the woman, and the woman was embracing, pari-liptena, very closely attached, and everything was going on. Then... We have got lusty desires. Everyone's heart... Hṛd-roga-kāma. The material world means there is a heart disease which is called kāma, hṛd-roga-kāma. So hṛc-chaya-avaśam. If we... This is called impetus. If I see one engaged in lusty or sex affairs, naturally my sex desire also becomes awakened. Even though I am trying to control in the neophyte stage, still, if I see in my front something, lusty affairs, naturally I will be inclined to such. Therefore it is called avaśam. He was student, brahmacārī, practicing śama, dama, satyam, śaucam. He was not very old man; he was young man. But he could not control. Therefore it is said hṛc-chaya-avaśam. Avaśam sahasaiva: "all of a sudden," vimohitam, "he became very much attracted."</p>
</div>
</div>
<div id="LectureonSB6161VrndavanaAugust281975_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="694" link="Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975" link_text="Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975|Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we have to stick to these principles to keep ourselves on the transcendental platform, rising early in the morning, offer maṅgala ārati, then gradually, one after another, attending class, guru-pūjā, and so on, so on. Up to till you go to bed, you should always be engaged. Then you will be above these three guṇas. Just like this boy, Ajāmila. He is attracted because all of a sudden he fell down on the platform of passion. There are three platforms: sattvic, rajasic, tamasic. So if you keep yourself on the sattvic platform, there is also chance to falling down on the passion and ignorance. But if you keep yourself in the śuddha-sattva platform... Śuddha-sattva platform means devotional service. Sattvaṁ viśuddhaṁ vasudeva-śabditam. Śuddha platform means... That is called vasudeva. As Vasudeva can beget a child whose name is Kṛṣṇa, similarly, if you keep yourself on the vasudeva platform, sattvaṁ viśuddhaṁ vasudeva-śabditam, then Kṛṣṇa will take birth. Kṛṣṇa will take birth. So our these rules and regulation, restriction, means to keep one on the vasudeva platform. We should remember always that. And if you keep yourself on vasudeva platform, these things will not entice you. Otherwise we shall be enticed and fallen down. Agāma hṛc-chaya-vaśaṁ sahasaiva vimohitaḥ.</p>
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SB 06.01.59 dadarsa kaminam kancic... cited

2011-09-17T08:17:49Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"chudram saha bhujisyaya"|"dadarsa kaminam kancic"|"madaghurnita-netraya"|"pitva ca madhu maireyam"}} {{notes|}} {{compiler|Sunita…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB615860_0" class="quote" parent="SB_Canto_6" book="SB" index="53" link="SB 6.1.58-60" link_text="SB 6.1.58-60">
<span class="link">[[Vanisource:SB 6.1.58-60|SB 6.1.58-60, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Once this brāhmaṇa Ajāmila, following the order of his father, went to the forest to collect fruit, flowers and two kinds of grass, called samit and kuśa. On the way home, he came upon a śūdra, a very lusty, fourth-class man, who was shamelessly embracing and kissing a prostitute. The śūdra was smiling, singing and enjoying as if this were proper behavior. Both the śūdra and the prostitute were drunk. The prostitute's eyes were rolling in intoxication, and her dress had become loose. Such was the condition in which Ajāmila saw them.</p>
</div>
<div class="purport text"><p>While traveling along the public way, Ajāmila came upon a fourth-class man and a prostitute, who are vividly described here. Drunkenness was sometimes manifest even in bygone ages, although not very frequently. In this age of Kali, however, such sin is to be seen everywhere, for people all over the world have become shameless. Long ago, when he saw the scene of the drunken śūdra and the prostitute, Ajāmila, who was a perfect brahmacārī, was affected. Nowadays such sin is visible in so many places, and we must consider the position of a brahmacārī student who sees such behavior. For such a brahmacārī to remain steady is very difficult unless he is extremely strong in following the regulative principles. Nevertheless, if one takes to Kṛṣṇa consciousness very seriously, he can withstand the provocation created by sin. In our Kṛṣṇa consciousness movement we prohibit illicit sex, intoxication, meat-eating and gambling. In Kali-yuga, a drunk, half-naked woman embracing a drunk man is a very common sight, especially in the Western countries, and restraining oneself after seeing such things is very difficult. Nevertheless, if by the grace of Kṛṣṇa one adheres to the regulative principles and chants the Hare Kṛṣṇa mantra, Kṛṣṇa will certainly protect him. Indeed, Kṛṣṇa says that His devotee is never vanquished (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ([[Vanisource:BG 9.31|BG 9.31]])). Therefore all the disciples practicing Kṛṣṇa consciousness should obediently follow the regulative principles and remain fixed in chanting the holy name of the Lord. Then there need be no fear. Otherwise one's position is very dangerous, especially in this Kali-yuga.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6155ParisAugust111975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="690" link="Lecture on SB 6.1.55 -- Paris, August 11, 1975" link_text="Lecture on SB 6.1.55 -- Paris, August 11, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.55 -- Paris, August 11, 1975|Lecture on SB 6.1.55 -- Paris, August 11, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Ekadāsau vanaṁ yātaḥ pitṛ-sandeśa-kṛd dvijaḥ. Once upon a time, he was passing through the forest to collect flowers, dry wood, by the order of his father for performing sacrifices, worshiping the Deity. He asked his son, "Please collect all these things and bring it." Ekadāsau vanaṁ yātaḥ pitṛ-sandeśa-kṛd dvijaḥ. He is explained as dvija. Dvija means twice-born. So this dvija He was a brāhmaṇa, dvija. He was initiated for the second time, dvija. So about his going to the forest for collecting all these things he was going. Yes. Ādāya tata āvṛttaḥ phala-puṣpa-samit-kuśān. In this way he collected all the things required for sacrifice, yajña. Sacrifice, yajña is It doesn't require any money. You can collect. Just like flowers you can collect, leaves you can collect, kuśa, a kind of grass, you can collect, and nobody will object. Even you collect from a nice garden nobody will object. So while he was coming back home with all these things, what happened? Dadarśa kāminaṁ kañcic chūdraṁ saha bhujiṣyayā. Kāma, a lusty ś\ udra. There are four classes—brāhmaṇa, kṣatriya, vaiśya, and śūdra. So he saw one lusty śūdra, fourth class. Dadarśa kāminaṁ kañcic chūdraṁ saha bhujiṣyayā. What he saw? That this śūdra was embracing another śūdrāṇī, woman śūdra. So nowadays it has become a fashion—young man is kissing another young woman on the street. So this embracing of young man and young woman on the public street was strictly prohibited, especially for the higher castes. But the śūdras, the lower class, fourth-class men, they used to do such things sometimes, not always. And what was their position? Pitvā ca madhu maireyaṁ madāghūrṇita-netrayā. They were not only embracing but they were drunken. And their eyes were rolling in a different way. Mattayā, and being mad, almost mad, mattayā, or intoxicated, viślathan nīvyā vyapetaṁ nirapatrapam, the dress of both of them were loose and they did not care for it. So in this posture—krīḍantam, doing their own business; anugāyantam, singing; hasantam, laughing, cheering, hasantam; anayāntike, in a place in the forest—so he saw, this young man. So after seeing that, he also become inclined, lusty, and that will be explained next, that he became a victim of this lusty woman and then he lost his good character and left home and his young wife, coming of very respectable family. He forgot everything. Then, in association with this prostitute, he gradually became degenerated, degraded. He became a thief. He became a rogue. He became a cheater. That will be explained later on.</p>
</div>
</div>
<div id="LectureonSB615657BombayAugust141975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="692" link="Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975" link_text="Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975|Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this Ajāmila's past qualification is described in this, that he was well qualified brāhmaṇa, well trained, because these qualification became manifested in his life. Then his degradation began.</p>
:ekadāsau vanaṁ yātaḥ
:pitṛ-sandeśa-kṛd dvijaḥ
:ādāya tata āvṛttaḥ
:phala-puṣpa-samit-kuśān
:([[Vanisource:SB 6.1.58|SB 6.1.58]])
:dadarśa kāminaṁ kañcic
:chūdraṁ saha-bhujiṣyayā
:([[Vanisource:SB 6.1.59|SB 6.1.59]])
<p>That, this, we may describe later on and how degradation begins even to exalted person, as described, Ajāmila. So the degradation began—dadarśa, he saw on the way... Kāminaṁ kañcic chūdram. Chūdram, these male-female behavior... Nowadays, not so much in India, but in the Western countries it is very usual thing—a young man is embracing another young woman or kissing. So there is no fault. But according to Vedic civilization, this is fault because it will give chance to others. Nowadays in picture they are also shown to enthuse others to become lusty, and that is the beginning of his falldown. But there is no restriction. The young men, they are seeing daily in the cinema, on the road, in their school, college. But this Ajāmila, although he was so exalted a brāhmaṇa, simply by seeing one śūdra... Śūdra means who has no training, fools, rascals. So he was embracing another woman, and that became attractive to this Ajāmila, and then he wanted to do the same thing and he became degraded. This will be described later on.</p>
</div>
</div>
<div id="LectureonSB615662SuratJanuary31971atAdubhaiPatelsHouse_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="693" link="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House" link_text="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House">
<span class="link">[[Vanisource:Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House|Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So how this man fell down, it is said, that ekadāsau... Dadarśa kāminam. Kāmina, kāminam. Kāminam means lusty. The lusty people, they do like that. They do not care for society, do not care for elderly persons, do not care that "People will not like this." In the road, in the street, in the sea beach—anywhere—in the cinema. These things are very advertised in cinema nowadays to attract people. You see? Formerly in India this was not, but they are gradually introducing all this nonsense to make people more lusty. And to become lusty means that he is going to hell. He is going to hell. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam ([[Vanisource:SB 5.5.2|SB 5.5.2]]). If you want to open the door of your liberation, then you should engage yourself in serving the mahat, the devotees, a pure devotee. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. Tamo-dvāram means the door for hellish condition of life. And if you want that, then you mix with yoṣitāṁ saṅgi-saṅgam. Those who are too much attached to women, you associate with them. These things are there in the śāstras. And practically it is said, dadarśa kāminaṁ kañcic chūdraṁ saha bhujiṣyayā, pītvā ca madhu maireyam. Not only he was engaged in embracing a prostitute, but the prostitute was drunk. Her eyes were moving by madhu. Wine is made from madhu, sugar, and still, all spirit is made from molasses. This is old system. This is very intoxicating. Rectified spirits, you know, doctor may know, this is made from molasses. Because we were in the chemical line we know. So here it is also said that spirit made, liquor made, whiskey made from madhu... Pītvā ca madhu-maireyam. Maireyam. Another process of manufacturing wine is, from a flower, is called mahuyā, mahuyā flower. Perhaps you know. The jungle people, the kirātas, they take this mahuyā flower from the jungle, and they soak it in water, and when it is fermented, it becomes wine. So such kind of... Everything is there. If anyone wants to manufacture wine, that is also there in Bhāgavata. You see? (laughter) Because it is perfect knowledge, all knowledge you can get.</p>
</div>
</div>
<div id="LectureonSB6161VrndavanaAugust281975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="694" link="Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975" link_text="Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975|Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Dadarśa kāminaṁ kañcic chudram. Śūdram. This business on the public way, kissing, embracing, this is meant for the śūdras. Therefore it is said, kalau śūdrā-sambhavāḥ: "In the Kali-yuga the population is all śūdra." There is no brahminical culture. Brāhminical culture means śama, dama, controlling the mind, controlling the senses. A real brāhmaṇa will never agree to embrace the opposite sex in public way. No. That is not brāhmaṇa's business. He has been trained up how to become controller of the mind, controller of the senses. That is the first business of a brāhmaṇa. Śama, dama, satyam. He is truthful, śaucam, clean, thrice taking bath. So you should always... You are given the chance of becoming brāhmaṇa. You should not become again śūdras or mlecchas or caṇḍālas. Be careful. This is brāhmaṇa business. If we again come back to caṇḍālas or śūd... Caṇḍāla means less than the śūdras. Even śūdras, they eat meat under control. But caṇḍālas, they eat meat without any control. So just like in the Vedic society, although there are meat-eaters, they would eat meat after offering sacrifice to Goddess Kālī. Restriction. Restriction. Because if you eat meat from the slaughterhouse there is no restriction. You can go and purchase at any time. But if you follow the scriptural regulation, they say, "Yes..." It is restriction. It is indirectly saying, "Don't eat," but because this less intelligent person will not be able to understand, therefore they are given some permission under certain restriction. This is restriction, that "If you want to eat meat, then you must offer sacrifice to Goddess Kālī and then you can." And the Goddess Kālī is worshiped once in a month. That means by restriction he will come to his senses; he will give it up. So śūdra, up to śūdra, there is possibility of raising him. Although he can see ideal character, it is not that anyone be ideal character like a brāhmaṇa. That is not possible. But still, in the society there must be an ideal person who is actually brāhmaṇa.</p>
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</div>
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SB 06.01.58 ekadasau vanam yatah... cited

2011-09-17T08:15:03Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"adaya tata avrttah"|"ekadasau vanam yatah"|"phala-puspa-samit-kusan"|"pitr-sandesa-krd dvijah"}} {{notes|}} {{compiler|SunitaS}} …'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB615860_0" class="quote" parent="SB_Canto_6" book="SB" index="53" link="SB 6.1.58-60" link_text="SB 6.1.58-60">
<span class="link">[[Vanisource:SB 6.1.58-60|SB 6.1.58-60, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Once this brāhmaṇa Ajāmila, following the order of his father, went to the forest to collect fruit, flowers and two kinds of grass, called samit and kuśa. On the way home, he came upon a śūdra, a very lusty, fourth-class man, who was shamelessly embracing and kissing a prostitute. The śūdra was smiling, singing and enjoying as if this were proper behavior. Both the śūdra and the prostitute were drunk. The prostitute's eyes were rolling in intoxication, and her dress had become loose. Such was the condition in which Ajāmila saw them.</p>
</div>
<div class="purport text"><p>While traveling along the public way, Ajāmila came upon a fourth-class man and a prostitute, who are vividly described here. Drunkenness was sometimes manifest even in bygone ages, although not very frequently. In this age of Kali, however, such sin is to be seen everywhere, for people all over the world have become shameless. Long ago, when he saw the scene of the drunken śūdra and the prostitute, Ajāmila, who was a perfect brahmacārī, was affected. Nowadays such sin is visible in so many places, and we must consider the position of a brahmacārī student who sees such behavior. For such a brahmacārī to remain steady is very difficult unless he is extremely strong in following the regulative principles. Nevertheless, if one takes to Kṛṣṇa consciousness very seriously, he can withstand the provocation created by sin. In our Kṛṣṇa consciousness movement we prohibit illicit sex, intoxication, meat-eating and gambling. In Kali-yuga, a drunk, half-naked woman embracing a drunk man is a very common sight, especially in the Western countries, and restraining oneself after seeing such things is very difficult. Nevertheless, if by the grace of Kṛṣṇa one adheres to the regulative principles and chants the Hare Kṛṣṇa mantra, Kṛṣṇa will certainly protect him. Indeed, Kṛṣṇa says that His devotee is never vanquished (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ([[Vanisource:BG 9.31|BG 9.31]])). Therefore all the disciples practicing Kṛṣṇa consciousness should obediently follow the regulative principles and remain fixed in chanting the holy name of the Lord. Then there need be no fear. Otherwise one's position is very dangerous, especially in this Kali-yuga.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6155ParisAugust111975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="690" link="Lecture on SB 6.1.55 -- Paris, August 11, 1975" link_text="Lecture on SB 6.1.55 -- Paris, August 11, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.55 -- Paris, August 11, 1975|Lecture on SB 6.1.55 -- Paris, August 11, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Ekadāsau vanaṁ yātaḥ pitṛ-sandeśa-kṛd dvijaḥ. Once upon a time, he was passing through the forest to collect flowers, dry wood, by the order of his father for performing sacrifices, worshiping the Deity. He asked his son, "Please collect all these things and bring it." Ekadāsau vanaṁ yātaḥ pitṛ-sandeśa-kṛd dvijaḥ. He is explained as dvija. Dvija means twice-born. So this dvija He was a brāhmaṇa, dvija. He was initiated for the second time, dvija. So about his going to the forest for collecting all these things he was going. Yes. Ādāya tata āvṛttaḥ phala-puṣpa-samit-kuśān. In this way he collected all the things required for sacrifice, yajña. Sacrifice, yajña is It doesn't require any money. You can collect. Just like flowers you can collect, leaves you can collect, kuśa, a kind of grass, you can collect, and nobody will object. Even you collect from a nice garden nobody will object. So while he was coming back home with all these things, what happened? Dadarśa kāminaṁ kañcic chūdraṁ saha bhujiṣyayā. Kāma, a lusty ś\ udra. There are four classes—brāhmaṇa, kṣatriya, vaiśya, and śūdra. So he saw one lusty śūdra, fourth class. Dadarśa kāminaṁ kañcic chūdraṁ saha bhujiṣyayā. What he saw? That this śūdra was embracing another śūdrāṇī, woman śūdra. So nowadays it has become a fashion—young man is kissing another young woman on the street. So this embracing of young man and young woman on the public street was strictly prohibited, especially for the higher castes. But the śūdras, the lower class, fourth-class men, they used to do such things sometimes, not always. And what was their position? Pitvā ca madhu maireyaṁ madāghūrṇita-netrayā. They were not only embracing but they were drunken. And their eyes were rolling in a different way. Mattayā, and being mad, almost mad, mattayā, or intoxicated, viślathan nīvyā vyapetaṁ nirapatrapam, the dress of both of them were loose and they did not care for it. So in this posture—krīḍantam, doing their own business; anugāyantam, singing; hasantam, laughing, cheering, hasantam; anayāntike, in a place in the forest—so he saw, this young man. So after seeing that, he also become inclined, lusty, and that will be explained next, that he became a victim of this lusty woman and then he lost his good character and left home and his young wife, coming of very respectable family. He forgot everything. Then, in association with this prostitute, he gradually became degenerated, degraded. He became a thief. He became a rogue. He became a cheater. That will be explained later on.</p>
</div>
</div>
<div id="LectureonSB615657BombayAugust141975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="692" link="Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975" link_text="Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975|Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this Ajāmila's past qualification is described in this, that he was well qualified brāhmaṇa, well trained, because these qualification became manifested in his life. Then his degradation began.</p>
:ekadāsau vanaṁ yātaḥ
:pitṛ-sandeśa-kṛd dvijaḥ
:ādāya tata āvṛttaḥ
:phala-puṣpa-samit-kuśān
:([[Vanisource:SB 6.1.58|SB 6.1.58]])
:dadarśa kāminaṁ kañcic
:chūdraṁ saha-bhujiṣyayā
:([[Vanisource:SB 6.1.59|SB 6.1.59]])
<p>That, this, we may describe later on and how degradation begins even to exalted person, as described, Ajāmila. So the degradation began—dadarśa, he saw on the way... Kāminaṁ kañcic chūdram. Chūdram, these male-female behavior... Nowadays, not so much in India, but in the Western countries it is very usual thing—a young man is embracing another young woman or kissing. So there is no fault. But according to Vedic civilization, this is fault because it will give chance to others. Nowadays in picture they are also shown to enthuse others to become lusty, and that is the beginning of his falldown. But there is no restriction. The young men, they are seeing daily in the cinema, on the road, in their school, college. But this Ajāmila, although he was so exalted a brāhmaṇa, simply by seeing one śūdra... Śūdra means who has no training, fools, rascals. So he was embracing another woman, and that became attractive to this Ajāmila, and then he wanted to do the same thing and he became degraded. This will be described later on.</p>
</div>
</div>
<div id="LectureonSB615662SuratJanuary31971atAdubhaiPatelsHouse_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="693" link="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House" link_text="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House">
<span class="link">[[Vanisource:Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House|Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So anyway, this, this brāhmaṇa, although so much qualified, and because he kept one prostitute it is clearly stated, naṣṭa-sadācāra: "All his good qualities became void." All his good qualities. Naṣṭa-sadācāra. Why naṣṭa-sadācāra? Dāsyāḥ saṁsarga-dūṣitaḥ: "Simply by association with a prostitute." Dāsyāḥ saṁsarga-dūṣitaḥ. This Bhāgavata was written five thousand years ago, and this story... Śukadeva Gosvāmī said, "I am speaking an old story." That means this incident of Ajāmila was not less than fifty thousand years ago. At that time, five thousand years ago, Śukadeva Gosvāmī is narrating "a very old story." And very old sto..., at least forty thousand, fifty thousand years old. So just see how Vedic civilization was planned from the very..., time immemorial. Simply by association of illicit sex life so many qualities became null and void.</p>
<p>Now he is describing that,</p>
:ekadāsau vanaṁ yātaḥ
:pitṛ-sandeśakṛd dvijaḥ
:ādāya tata āvṛttaḥ
:phala-puṣpa-samit-kuśān
:([[Vanisource:SB 6.1.58|SB 6.1.58]])
<p>For offering daily worship fruits, flowers, and samit, the kuśa, grass, everything is required for... His father ordered him, "Just bring all these things." He went in the forest to collect all these things, and while coming back he saw one śūdra was in embrace with a prostitute, and he happened to pass that way and he stood there and saw, attracted. Young man becomes attracted. Therefore these things should be very secretly done. Everyone knows that a husband, wife, have sex intercourse. But not like cats and dogs. That is human civilization. Not that on the road the boy or the girl is embracing, kissing, and having sex life. This is animal life. This is animal life. Simple they are educated to prostitution. Now, at the present moment, father, mother, sends the daughter for prostitution: "Find out a suitable man. Attract a suitable man. Don't marry abruptly. Just test this man, this man, this man, this man, this man. Then marry." So father-mother, they are teaching daughters prostitution. This is the condition of the society. How there can be peace? And they are after peace. They are making conference—"peace." By conference and passing resolution there can be peace? And the result is Naxalites, Communists. Huh?</p>
<p>Guest (1): Naxalism.</p>
</div>
</div>
<div id="LectureonSB6161VrndavanaAugust281975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="694" link="Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975" link_text="Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975|Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we are talking about Ajāmila. He was a nice brāhmaṇa boy executing the duties of a brāhmaṇa, but one day, when he was passing, he saw one śūdra and one śūdrāṇī embracing, kissing, talking, laughing—all lusty affairs. So it is mentioned here, śūdra.</p>
:ekadāsau vanaṁ yātaḥ
:pitṛ-sandeśa-kṛd dvijaḥ
:ādāya tata āvṛttaḥ
:phala-puṣpa-samit-kuśān
:([[Vanisource:SB 6.1.58|SB 6.1.58]])
<p>Dadarśa kāminaṁ kañcic chudram. Śūdram. This business on the public way, kissing, embracing, this is meant for the śūdras. Therefore it is said, kalau śūdrā-sambhavāḥ: "In the Kali-yuga the population is all śūdra." There is no brahminical culture. Brāhminical culture means śama, dama, controlling the mind, controlling the senses. A real brāhmaṇa will never agree to embrace the opposite sex in public way. No. That is not brāhmaṇa's business. He has been trained up how to become controller of the mind, controller of the senses. That is the first business of a brāhmaṇa. Śama, dama, satyam. He is truthful, śaucam, clean, thrice taking bath. So you should always... You are given the chance of becoming brāhmaṇa. You should not become again śūdras or mlecchas or caṇḍālas. Be careful. This is brāhmaṇa business. If we again come back to caṇḍālas or śūd... Caṇḍāla means less than the śūdras. Even śūdras, they eat meat under control. But caṇḍālas, they eat meat without any control. So just like in the Vedic society, although there are meat-eaters, they would eat meat after offering sacrifice to Goddess Kālī. Restriction. Restriction. Because if you eat meat from the slaughterhouse there is no restriction. You can go and purchase at any time. But if you follow the scriptural regulation, they say, "Yes..." It is restriction. It is indirectly saying, "Don't eat," but because this less intelligent person will not be able to understand, therefore they are given some permission under certain restriction. This is restriction, that "If you want to eat meat, then you must offer sacrifice to Goddess Kālī and then you can." And the Goddess Kālī is worshiped once in a month. That means by restriction he will come to his senses; he will give it up. So śūdra, up to śūdra, there is possibility of raising him. Although he can see ideal character, it is not that anyone be ideal character like a brāhmaṇa. That is not possible. But still, in the society there must be an ideal person who is actually brāhmaṇa.</p>
</div>
</div>
</div>

SB 06.01.55 esa prakrti-sangena... cited

2011-09-17T08:10:04Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"asit sa eva na cirad"|"esa prakrti-sangena"|"isa-sangad viliyate"|"purusasya viparyayah"}} {{notes|}} {{compiler|SunitaS}} {{comp…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6155_0" class="quote" parent="SB_Canto_6" book="SB" index="51" link="SB 6.1.55" link_text="SB 6.1.55">
<span class="link">[[Vanisource:SB 6.1.55|SB 6.1.55, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Since the living entity is associated with material nature, he is in an awkward position, but if in the human form of life he is taught how to associate with the Supreme Personality of Godhead or His devotee, this position can be overcome.</p>
</div>
<div class="purport text"><p>The word prakṛti means material nature, and puruṣa may also refer to the Supreme Personality of Godhead. If one wants to continue his association with prakṛti, the female energy of Kṛṣṇa, and be separated from Kṛṣṇa by the illusion that he is able to enjoy prakṛti, he must continue in his conditional life. If he changes his consciousness, however, and associates with the supreme, original person (puruṣaṁ śāśvatam), or with His associates, he can get out of the entanglement of material nature. As confirmed in Bhagavad-gītā (4.9), janma karma ca me divyam evaṁ yo vetti tattvataḥ: one must simply understand the Supreme Person, Kṛṣṇa, in terms of His form, name, activities and pastimes. This will keep one always in the association of Kṛṣṇa. Tyaktvā dehaṁ punar janma naiti mām eti so'rjuna: thus after giving up his gross material body, one accepts not another gross body but a spiritual body in which to return home, back to Godhead. Thus one ends the tribulation caused by his association with the material energy. In summary, the living entity is an eternal servant of God, but he comes to the material world and is bound by material conditions because of his desire to lord it over matter. Liberation means giving up this false consciousness and reviving one's original service to the Lord. This return to one's original life is called mukti, as confirmed in Śrīmad-Bhāgavatam (muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ ([[Vanisource:SB 2.10.6|SB 2.10.6]])).</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6155ParisAugust111975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="690" link="Lecture on SB 6.1.55 -- Paris, August 11, 1975" link_text="Lecture on SB 6.1.55 -- Paris, August 11, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.55 -- Paris, August 11, 1975|Lecture on SB 6.1.55 -- Paris, August 11, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda: (leads chanting line by line:)</p>
:eṣa prakṛti-saṅgena
:puruṣasya viparyayaḥ
:āsīt sa eva na cirād
:īśa-saṅgād vilīyate
:([[Vanisource:SB 6.1.55|SB 6.1.55]])
<p>Hm. In the previous verse it has been discussed, na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt. Nobody can... (child making sounds) Just like this child. He wants to do something. (laughter) He does not know that he is doing something nonsense. (devotee translates throughout) Similarly, the child's father also, he wants to do something although it is nonsense. Therefore, here it is mentioned, na hi kaścit, "Anyone," kṣaṇam api, "even for a moment," na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma, "he must do something." This is the tendency. How? Kāryate hy avaśaḥ. Avaśaḥ means being forced. He has no control. He must do something and he has no control over it. So why no control? No control means he is controlled by somebody else. He is not in his own control. And what is that controller? Guṇaiḥ svābhāvikair balāt. He has infected some type of material modes of nature and he has to act accordingly. Prakṛteḥ kriyamāṇāni. The similar verse is there in the Bhagavad-gītā. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ([[Vanisource:BG 3.27|BG 3.27]]).</p>
<p>So we are under the control of the modes of material nature. Now, the next verse says, eṣa prakṛti-saṅgena. Eṣa means all these living entities. In this way, on account of association with this material nature... Prakṛti-saṅgena puruṣasya viparyayaḥ. Puruṣasya means the living entities; viparyayaḥ, entanglement. Āsīt: "In this way he is involved." Sa eva na cirād īśa-saṅgād vilīyate. So he is involved in this way, but if he associates with Īśa, the Supreme Lord, then na cirād, very soon, all these things, entanglement, can be finished. This is also confirmed in the Bhagavad-gītā: daivī hy eṣā guṇamayī mama māyā duratyayā ([[Vanisource:BG 7.14|BG 7.14]]). One who is entangled with these modes of material nature, it is very difficult to come out of it. But mām eva ye prapadyante: "Anyone who takes My shelter, he can get out." And practically you have got all experience that our regulative principle is very difficult to give it up, but those who have become devotee, they have easily given up. That is also confirmed in another place, vāsudeve bhagavati bhakti-yoga-prayojitaḥ. If we engage ourself in devotional service of Vāsudeva, Kṛṣṇa, janaty āśu vairāgyam, then very soon he become detached to these material activities. Vairāgyaṁ jñānaṁ ca yad ahaitukam ([[Vanisource:SB 1.2.7|SB 1.2.7]]). These two things required: knowledge and detachment. Knowledge means that "I am not this body," and detachment means "I am not this body; therefore I have nothing to do with this material world."</p>
</div>
</div>
<div id="LectureonSB6155LondonAugust131975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="691" link="Lecture on SB 6.1.55 -- London, August 13, 1975" link_text="Lecture on SB 6.1.55 -- London, August 13, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.55 -- London, August 13, 1975|Lecture on SB 6.1.55 -- London, August 13, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:eṣa prakṛti-saṅgena
:puruṣasya viparyayaḥ
:āsīt sa eva na cirād
:īśa-saṅgād vilīyate
:([[Vanisource:SB 6.1.55|SB 6.1.55]])
<p>Viparyaya, in the reverse condition, unfavorable condition... So... (aside:) Stop.</p>
<p>Haṁsadūta: The children should go out.</p>
<p>Prabhupāda: Puruṣa. Puruṣa means enjoyer, and prakṛti means enjoyed, or, in simple word, puruṣa means male, and prakṛti means female. So this material world is called prakṛti, and the living entities who are struggling in this material world to enjoy it, they are called puruṣa. Of course, puruṣa is Kṛṣṇa only. Puruṣa means enjoyer. Nobody is enjoyer; therefore nobody is puruṣa. And in the Bhagavad-gītā, the living entities have been described also as prakṛti-apareyam itas tv bhinnāṁ me prakṛti..., apareyam itas tv bhinnāṁ me prakṛtiṁ parā-superior prakṛti, not puruṣa. But because we are conditioned, we are under illusion. Although we are prakṛti, we are thinking that we are puruṣa. But actually we are not puruṣa. We are also prakṛti. So this living entity, on the false understanding of becoming a puruṣa, they have come to this material world to enjoy the material nature.</p>
:kṛṣṇa bhuliya jīva bhoga vāñchā kare
:pāsate māyā tāre jāpaṭiyā dhare
<p>Just like a male and female. That movement is very strong now in America. The female wants to become male, or equal rights. This is māyā. How woman can become in equal with man? Of course, we are not going to study the social welfare activities or something like that, but puruṣa and prakṛti, they are different. Purusa means enjoyer, and prakṛti means enjoyed. So here the prakṛti, this material nature—earth, water, air, fire, sky, mind, intelligence, and ego, egotism—these are eight material things. So in the Bhagavad-gītā it is said, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, bhinnā prakṛtiṁ me aṣṭadhā ([[Vanisource:BG 7.4|BG 7.4]]). These are eight kinds of material energy. Material energy is one, mahat-tattva, but they have been divided. Mahat-tattva, when it is separated... Just like some philosopher says, "There was a chunk, and it became broken, and the creation took place." This can be applicable... The mahat-tattva, the total material energy, by, when the three guṇas break them, they become twenty-four elements, five material, and three material, subtle, and the ten senses, and the ten object of senses. In this way twenty-four elements is become.</p>
</div>
</div>
<div id="LectureonSB6155LondonAugust131975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="691" link="Lecture on SB 6.1.55 -- London, August 13, 1975" link_text="Lecture on SB 6.1.55 -- London, August 13, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.55 -- London, August 13, 1975|Lecture on SB 6.1.55 -- London, August 13, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore here it is said that eṣa prakṛti-saṅgena puruṣasya viparyayaḥ. His material life begun from this conception, that "I am puruṣa. I am enjoyer." And because he cannot give up this idea that "I am enjoyer," life after life he is viparyayaḥ, reverse condition. Reverse condition means... Because the living entity is part and parcel of God and God is sac-cid-ānanda-vigrahaḥ (Bs. 5.1), so we are also sac-cid-ānanda-vigrahaḥ, a small sac-cid-ānanda-vigrahaḥ, but our position is prakṛti, not puruṣa. Both of them... Just like Rādhā and Kṛṣṇa, They are of the same quality. Rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmāt. They are one, but still, Rādhā is prakṛti, and Kṛṣṇa is puruṣa. Similarly, we are, although part and parcel of Kṛṣṇa, but we are prakṛti, and Kṛṣṇa is puruṣa. So by falsely, when we think of becoming puruṣa, this is called māyā or viparyayaḥ. That is stated here. Evaṁ prakṛti-saṅgena puruṣasya viparyayaḥ. Viparyayaḥ means he is meant for actually enjoying with the puruṣa. When the puruṣa and prakṛti, male and female, enjoy, they enjoy, they get the same pleasure, but one is puruṣa; one is prakṛti. Similarly, Kṛṣṇa is puruṣa, and we are prakṛti. If we enjoy with Kṛṣṇa, then the ānanda, sac-cid-ānanda, is there. That we have forgotten. We want to be puruṣa. So some way or other, this condition has come into existence, a false conception of becoming puruṣa, enjoyer. Then what is the result? The result is that we are trying to be enjoyer life after life, but we are being enjoyed; we are not enjoyer. We are simply struggling to become enjoyer. This is our position.</p>
<p>So how you can stop this struggling and come to your original position? That is stated here. Sa eva na cirād īśa-saṅgād vilīyate. This false conception of life, that "I am puruṣa," it can be vanquished completely. How? Īśa-saṅga, by association with God, Īśa. Īśa means the supreme controller. Īśa-saṅga. "So where is Īśa? I cannot see Īśa. I cannot see... Even Kṛṣṇa is Īśa, the Supreme, but I cannot see Him." Now, Kṛṣṇa is there. You are blind. Why don't you see Him? Therefore you cannot see. So you have to open your eyes, not close. That is the business of guru. The guru opens the eyes.</p>
</div>
</div>
<div id="LectureonSB6155LondonAugust131975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="691" link="Lecture on SB 6.1.55 -- London, August 13, 1975" link_text="Lecture on SB 6.1.55 -- London, August 13, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.55 -- London, August 13, 1975|Lecture on SB 6.1.55 -- London, August 13, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So if we associate with all these things, śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23|SB 7.5.23]]), hearing and chanting about Viṣṇu, then this misconception of life, that "I am puruṣa," will vanquish. Then you become liberated. Īśa-saṅgād vilīyate. So take chance of this īśa-saṅga very vigorously. Tivreṇa bhakti-yogena. That is recommended. Anyone who is... There are two classes of men. One class of men, they are trying to enjoy this material world. Another class of men, they are rejecting—brahma satyaṁ jagan mithyā—Māyāvādī. They say, "We have no use for this material world." And the karmīs... Those who are rejecting, they are jñānis. And those who are karmīs, they want more material enjoyment, more money, more money, more assets. The two classes of men. But a devotee is neither this class or that class. A devotee is neither karmī nor jñāni. Therefore bhakti means jñāna-karmādy-anāvṛtam ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]). If one is involved in jñāna and karma he cannot become bhakta.</p>
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SB 06.01.52 dehy ajno 'jita-sad-vargo... cited

2011-09-17T08:05:12Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"dehy ajno jita-sad-vargo"|"karmanacchadya muhyati"|"kosakara ivatmanam"|"necchan karmani karyate"}} {{notes|}} {{compiler|SunitaS…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6152_0" class="quote" parent="SB_Canto_6" book="SB" index="48" link="SB 6.1.52" link_text="SB 6.1.52">
<span class="link">[[Vanisource:SB 6.1.52|SB 6.1.52, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The foolish embodied living entity, inept at controlling his senses and mind, is forced to act according to the influence of the modes of material nature, against his desires. He is like a silkworm that uses its own saliva to create a cocoon and then becomes trapped in it, with no possibility of getting out. The living entity traps himself in a network of his own fruitive activities and then can find no way to release himself. Thus he is always bewildered, and repeatedly he dies.</p>
</div>
<div class="purport text"><p>As already explained, the influence of the modes of nature is very strong. The living entity entangled in different types of fruitive activity is like a silkworm trapped in a cocoon. Getting free is very difficult unless he is helped by the Supreme Personality of Godhead.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6152DetroitAugust51975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="689" link="Lecture on SB 6.1.52 -- Detroit, August 5, 1975" link_text="Lecture on SB 6.1.52 -- Detroit, August 5, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.52 -- Detroit, August 5, 1975|Lecture on SB 6.1.52 -- Detroit, August 5, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: "The foolish embodied living entity, inadept at controlling his senses and mind, although he does not desire to, he is forced to act by the different influences of the modes of material nature. He is just like the silkworm, who by the thread created from his own saliva creates a cocoon and becomes encaged in it without any possibility of getting out. The living entity has similarly engaged himself in a network of his own different fruitive activities and cannot find a way to get out of it. In that condition, he is always bewildered and repeatedly dies."</p>
<p>Prabhupāda:</p>
:dehy ajño 'jita-ṣaḍ-vargo
:necchan karmāṇi kāryate
:kośakāra ivātmānaṁ
:karmaṇācchādya muhyati
:([[Vanisource:SB 6.1.52|SB 6.1.52]])
<p>This is the position of all of us living entities. Because we cannot control the mind and the senses, especially karmendriya, the eyes, the ear, the tongue, the touch, the udara upastha... Pāṇi, pāda, pāyu, udara, upastha, these five karmendriya Pāṇi means hand, pāyu means rectum, and pāda means leg. Udara means belly, and upastha means genital. And these are karmendriya, and mind So mind dictates, "Oh, let me see this beautiful thing"—immediately eyes act. "Let me hear this sweet song"—immediately ear is engaged. So of all, the jihvā, the tongue, is very strong. Therefore Bhaktivinoda Ṭhākura has sung, tā'ra madhye jihwā ati, lobhamoy sudurmati. Amongst all the senses, the tongue, taste, it is very strong. In your country especially, for the tongue so many advertisement: this wine, that wine, varieties of cigarettes, restaurants, roasted beef, so many things, just attracting the tongue, "Please come here. Please come here and be entangled." This advertisement. So one has to control the tongue. Tā'ra madhye jihwā ati, lobhamoy sudurmati. This is very secret science that you have to clear out your path of liberation by controlling the tongue. Then other things will be controlled, the straight line: tongue, then belly, then genital. Therefore in our society we have restricted the tongue: "Don't eat meat. Don't take intoxication." And then, the straight line: "No free use of the genital, illicit sex." These things are required if you want to be free from this material entanglement. This is called tapasya.</p>
</div>
</div>
<div id="LectureonSB6152DetroitAugust51975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="689" link="Lecture on SB 6.1.52 -- Detroit, August 5, 1975" link_text="Lecture on SB 6.1.52 -- Detroit, August 5, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.52 -- Detroit, August 5, 1975|Lecture on SB 6.1.52 -- Detroit, August 5, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So necchan karmāṇi kāryate. And as soon as you act, immediately the reaction is there. That you cannot avoid. If you have touched fire, it must burn. The action is touching fire, and the result is burning. So necchan. We do not know. We are ignorance. We are committing so many abominable things, and we are becoming entangled like that silkworm. He is making a bag without knowledge, and gradually he becomes entangled within this and dies. That is our position. Bhūtvā bhūtvā pralīyate ([[Vanisource:BG 8.19|BG 8.19]]). We entangle ourself in a different activities and create another result, and according to the result... Because it is infection... Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu. We are getting different types of body. Why? The cause, kāraṇaṁ, guṇa-saṅgo 'sya ([[Vanisource:BG 13.22|BG 13.22]]). In ignorance... Just like we are infecting different types of disease—we have to suffer—similarly, we, under ignorance we are infecting the modes of material nature and different types of bodies. Today I am Indian or American, and tomorrow I may be a cat, a dog. That these people, they do not know. Ajñaḥ. These rascals, they do not know. At least one should know that "I am going to die." That's a fact, inevitable. You may be very intelligent, but Kṛṣṇa says, "You don't like Me. All right, I shall come to you as death. Then you will understand. And at that time I shall take away whatever you have accumulated." Mṛtyu aham. Kṛṣṇa says in the Bhagavad-gītā that "I come as death and take away everything, whatever you have earned or collected in this life." Mṛtyuḥ sarva-haraś cāham ([[Vanisource:BG 10.34|BG 10.34]]). Sarva-hara: "I will take. I will take all: your bank balance, your skyscraper building, your nice family. Your everything will be finished. I will take it away." Mṛtyuḥ sarva-haraś ca aham. So after death I may be very proud of my intelligence and power and talking, completely under the laws of material nature. Then nature... Karmaṇā daiva-netreṇa ([[Vanisource:SB 3.31.1|SB 3.31.1]]), by superior supervision, as you have acted, jantur deha upapatti, then you will have to accept one body.</p>
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SB 06.01.51 tad etat sodasa-kalam... cited

2011-09-17T08:02:56Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"dhatte nusamsrtim pumsi"|"harsa-soka-bhayartidam"|"lingam sakti-trayam mahat"|"tad etat sodasa-kalam"}} {{notes|}} {{compiler|Sun…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6151_0" class="quote" parent="SB_Canto_6" book="SB" index="47" link="SB 6.1.51" link_text="SB 6.1.51">
<span class="link">[[Vanisource:SB 6.1.51|SB 6.1.51, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The subtle body is endowed with sixteen parts—the five knowledge-acquiring senses, the five working senses, the five objects of sense gratification, and the mind. This subtle body is an effect of the three modes of material nature. It is composed of insurmountably strong desires, and therefore it causes the living entity to transmigrate from one body to another in human life, animal life and life as a demigod. When the living entity gets the body of a demigod, he is certainly very jubilant, when he gets a human body he is always in lamentation, and when he gets the body of an animal, he is always afraid. In all conditions, however, he is actually miserable. His miserable condition is called saṁsṛti, or transmigration in material life.</p>
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<div class="purport text"><p>The sum and substance of material conditional life is explained in this verse. The living entity, the seventeenth element, is struggling alone, life after life. This struggle is called saṁsṛti, or material conditional life. In Bhagavad-gītā it is said that the force of material nature is insurmountably strong (daivī hy eṣā guṇa-mayī mama māyā duratyayā ([[Vanisource:BG 7.14|BG 7.14]])). Material nature harasses the living entity in different bodies, but if the living entity surrenders to the Supreme Personality of Godhead, he becomes free from this entanglement, as confirmed in Bhagavad-gītā (mām eva ye prapadyante māyām etāṁ taranti te). Thus his life becomes successful.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6151DetroitAugust41975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="688" link="Lecture on SB 6.1.51 -- Detroit, August 4, 1975" link_text="Lecture on SB 6.1.51 -- Detroit, August 4, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.51 -- Detroit, August 4, 1975|Lecture on SB 6.1.51 -- Detroit, August 4, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: "The subtle body endowed with the five knowledge-acquiring senses, the five working senses, the five objects of sense gratification, and the mind, altogether sixteen parts, which is the effect of the three modes of material nature and is composed of very strong, insurmountable desires, causes the living entity to transmigrate from one body to another within the kingdom of human life, animal life, or higher demigod life. When he gets the body of a demigod he is certainly very jubilant. When he gets the body of a human being he is always in lamentation. When he gets the body of an animal he is always afraid. In this way, in all conditions he is miserable. This miserable condition is called saṁsṛti, or transmigration in material life."</p>
<p>Prabhupāda:</p>
:tad etat ṣoḍaśa-kalaṁ
:liṅgaṁ śakti-trayaṁ mahat
:dhatte 'nusaṁsṛtiṁ puṁsi
:harṣa-śoka-bhayārtidām
:([[Vanisource:SB 6.1.51|SB 6.1.51]])
<p>This is called sāṅkhya-yoga, to understand the analytical process of this body. In the Bhagavad-gītā you have learned that,</p>
:dehino 'smin yathā dehe
:kaumāraṁ yauvanaṁ jarā
:tathā dehāntara-prāptir
:dhīras tatra na muhyati
:([[Vanisource:BG 2.13|BG 2.13]])
<p>So with this combination of sixteen elements, within that there is the soul. He is enwrapped in so many wrappers, mana, buddhi, ahaṅkāra and... Altogether twenty-four wrappers, and within that wrappers there is the living soul. The modern science, they cannot understand this. They are searching after the active principle or living force within this body, but they have no information. But here, in the Śrīmad Bhāgavatam, you get the full analysis. Tad etat ṣoḍaśa-kalam. The analysis is that the living entity is enwrapped first all with sixteen wrappers, ṣoḍaśa-kalam. What are those? Now, ten senses: five working senses and five knowledge-gathering senses. We are experience... We are perceiving by using our five knowledge-gathering senses, just like eyes, ear, cakṣu, karṇa, smell, nose. Cakṣu, karṇa, nāsikā, jihvā, tongue, touch, hand... In this way we get knowledge experience. Sometimes we stress on the knowledge experienced by the eyes: "I want to see." But that is not the only source of knowledge. There are many blind men who cannot see, but he has got full knowledge. There are other sources of knowledge. Just like a mango. You see the mango, but you cannot experience the full knowledge unless you use the tongue. Then you can say whether it is good mango or bad mango, not by seeing.</p>
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<div id="LectureonSB6151DetroitAugust41975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="688" link="Lecture on SB 6.1.51 -- Detroit, August 4, 1975" link_text="Lecture on SB 6.1.51 -- Detroit, August 4, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.51 -- Detroit, August 4, 1975|Lecture on SB 6.1.51 -- Detroit, August 4, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Then tad etat ṣoḍaśa-kalam liṅgam. Liṅgam means the form. Liṅgaṁ śakti-trayaṁ mahat. Just like we have got this microphone, so the machine is made of these elements. That is analyzed. Then how it is working? Śakti-traya. The sattva-guṇa, rajo-guṇa, tamo-guṇa, mahat-tattva, the material elements... In this way the living entity is under the full control of material nature. And everything is coming out swiftly by our desire. These desires are also being generated from the soul, but by the infection of three qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa. So just try to understand how the nature's law is working very finely and immediately. Parasya śaktir vividhaiva śruyate (Cc. Madhya 13.65, purport). And above all these things, the nature's working, there is Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ([[Vanisource:BG 9.10|BG 9.10]]). The prakṛti, nature... Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ([[Vanisource:BG 3.27|BG 3.27]]). Everything is being done. Just like the big airship is floating in the sky, but the pilot is pushing the button, similarly, the whole cosmic manifestation is working, but the button-pusher is Kṛṣṇa. Parasya śaktir vividhaiva śruyate. His knowledge is so perfect, and He has made this machine so perfect. A man can make so nice perfect machine, so what to speak about God? So mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ([[Vanisource:BG 9.10|BG 9.10]]).</p>
</div>
</div>
<div id="LectureonSB6151DetroitAugust41975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="688" link="Lecture on SB 6.1.51 -- Detroit, August 4, 1975" link_text="Lecture on SB 6.1.51 -- Detroit, August 4, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.51 -- Detroit, August 4, 1975|Lecture on SB 6.1.51 -- Detroit, August 4, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the problem, the whole problem of the material world, can be solved only when we purify our desires. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇā ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]). Ānukūla, what Kṛṣṇa says. Kṛṣṇa is not dead. Therefore ānukūlyena. What Kṛṣṇa says, we have to do that. Kṛṣṇa says to Arjuna to fight. So we have to meet the situation as Kṛṣṇa desired by. Sometimes He may say, "You sit down." So we have to carry out only. The Kṛṣṇa is not dead. He can give us varieties of order, and our position is that we shall simply carry out the order. That is life. Otherwise we are under the clutches of māyā, or material nature. Prakteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ. We are thinking that "I am the lord of everything." That is not the fact. The fact is that we have to work under somebody. That is our real position. Jīvera 'svarūpa' haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). We are workers. We are not enjoyer. But unfortunately we are trying to take the position of enjoyer. That is māyā. That is māyā. And if we agree to work under the direction of Kṛṣṇa, then our original life is revived. That is wanted. The Kṛṣṇa consciousness movement means that we are trying to educate people to change the consciousness. We have got so many desires under different consciousness. So one desire, that "I am eternal servant of Kṛṣṇa," this is called mukti, as soon as Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66|BG 18.66]]). This is mukti. If we give up all other desires and agree to accept Kṛṣṇa's desires, that mām ekaṁ śaraṇaṁ vraja, "You surrender unto Me," that is mukti; that is liberation. Otherwise, under the influence of these twenty-four elements and the material nature and the three guṇas, infection, dhatte anusaṁsṛtiṁ puṁsi harṣa-śoka-bhayārtidām, you go on changing any body. The subject matter is very difficult, but we have to learn it from śāstra what is our position. Otherwise, to realize these things, it is not very easy. But if we accept the direction of the śāstra, that this is our position We cannot know what is my disease, but if I go to a doctor, physician, he can feel the pulse and he can recommend, "This is your disease. You do like this."</p>
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SB 06.01.50 pancabhih kurute svarthan.. cited

2011-09-17T08:00:01Z

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6150_0" class="quote" parent="SB_Canto_6" book="SB" index="46" link="SB 6.1.50" link_text="SB 6.1.50">
<span class="link">[[Vanisource:SB 6.1.50|SB 6.1.50, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Above the five senses of perception, the five working senses and the five objects of the senses is the mind, which is the sixteenth element. Above the mind is the seventeenth element, the soul, the living being himself, who, in cooperation with the other sixteen, enjoys the material world alone. The living being enjoys three kinds of situations, namely happy, distressful and mixed.</p>
</div>
<div class="purport text"><p>Everyone engages in work with his hands, legs and other senses just to achieve a certain goal according to his concocted ideas. One tries to enjoy the five sense objects, namely form, sound, taste, aroma and touch, not knowing the actual goal of life, which is to satisfy the Supreme Lord. Because of disobeying the Supreme Lord, one is put into material conditions, and he then tries to improve his situation in a concocted way, not desiring to follow the instructions of the Supreme Personality of Godhead. Nevertheless, the Supreme Lord is so kind that He comes Himself to instruct the bewildered living entity how to act obediently and then gradually return home, back to Godhead, where he can attain an eternal, peaceful life of bliss and knowledge. The living entity has a body, which is a very complicated combination of the material elements, and with this body he struggles alone, as indicated in this verse by the words ekas tu. For example, if one is struggling in the ocean, he must swim through it alone. Although many other men and aquatics are swimming in the ocean, he must take care of himself because no one else will help him. Therefore this verse indicates that the seventeenth item, the soul, must work alone. Although he tries to create society, friendship and love, no one will be able to help him but Kṛṣṇa, the Supreme Lord. Therefore his only concern should be how to satisfy Kṛṣṇa. That is also what Kṛṣṇa wants (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66|BG 18.66]])). People bewildered by material conditions try to be united, but although they strive for unity among men and nations, all their attempts are futile. Everyone must struggle alone for existence with the many elements of nature. Therefore one's only hope, as Kṛṣṇa advises, is to surrender to Him, for He can help one become free from the ocean of nescience. Śrī Caitanya Mahāprabhu therefore prayed:</p>
:ayi nanda-tanuja kiṅkaraṁ
:patitaṁ māṁ viṣame bhavāmbudhau
:kṛpayā tava pāda-paṅkaja-
:sthita-dhūlī-sadṛśaṁ vicintaya
<p> (Cc. Antya 20.32, Śikṣāṣṭaka 5)</p>
<p>"O Kṛṣṇa, beloved son of Nanda Mahārāja, I am Your eternal servant, but somehow or other I have fallen into this ocean of nescience, and although I am struggling very hard, there is no way I can save myself. If You kindly pick me up and fix me as one of the particles of dust at Your lotus feet, that will save me."</p>
<p>In a similar way, Bhaktivinoda Ṭhākura sang:</p>
<p>anādi karama-phale, paḍi' bhavārṇava-jale,</p>
:taribāre nā dekhi upāya
<p>"My dear Lord, I cannot remember when I somehow or other fell into this ocean of nescience, and now I can find no way to rescue myself." We should remember that everyone is responsible for his own life. If an individual becomes a pure devotee of Kṛṣṇa, he is then delivered from the ocean of nescience.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6150DetroitAugust31975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="686" link="Lecture on SB 6.1.50 -- Detroit, August 3, 1975" link_text="Lecture on SB 6.1.50 -- Detroit, August 3, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.50 -- Detroit, August 3, 1975|Lecture on SB 6.1.50 -- Detroit, August 3, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: (leads chanting, etc.) "The mind is the sixteenth item, and above the mind, the soul is the seventeenth item. He is the living being; therefore he is one only. In cooperation with the other fifteen items along with the mind, the living entity is enjoying the material world alone. The instruments are the five sense organs, the five working organs, and the five objects of the senses. Thus the mind is sixteen and the living entity himself is seventeen. In this way the living entity is enjoying different situations of three types, namely happiness, distress, or a mixture of both."</p>
<p>Prabhupāda:</p>
:pañcabhiḥ kurute svārthān
:pañca vedātha pañcabhiḥ
:ekas tu ṣoḍaśena trīn
:svayaṁ saptadaśo 'śnute
:([[Vanisource:SB 6.1.50|SB 6.1.50]])
<p>So we are fallen into great ocean of nescience, covered. First of all the five senses, knowledge-acquiring senses, jñānendriya and karmendriya, working senses, ten, and sense object... We have got eyes; therefore eyes are engaged for seeing something beautiful, rūpa. Rasa. Rasa means taste. That is the business of the tongue. And to see beautiful thing, that is the business of the eyes. Rūpa, rasa, śabda. Śabda means sound. The ear, we have got ear. We want to hear nice songs, music, radio, television. So ear is there; the objects are there. Rūpa, rasa, śabda, gandha, smelling. There is good odor also, bad odor also. Rūpa, rasa, gandha, śabda, sparśā. In this way we are entangled, completely under the laws of material nature. I am the spirit soul. Saptadaśaḥ. I have given my power of attorney to the mind, and mind is creating different varieties of the śabda, sparśā, rūpa, rasa, gandha, śabda, sparśā. In this way, life after life, as it is explained in the previous verse,</p>
:yathājñas tamasā
:upāste vyaktam eva hi
:na veda pūrvam aparaṁ
:naṣṭa-janma-smṛtis tathā
<p>So naṣṭa-jan... I do not know. I do not know means I cannot remember what I did in my past life and what is going to happen in the next life, in ignorance, tamasā. Ajñas tamasā upāste. This is tamo-guṇa. The present life as it is, we try to enjoy—that's all—without caring for the next life, or without understanding what was my past life. But human being should be intelligent enough that "Why...? I am enjoying or I am suffering. The other person, he is differently enjoying or suffering differently. Why the differences are there?" This is intelligence. Why not one kind of enjoyment? Why not everyone millionaire? Why not everyone pauper, or poor? There are varieties. So they do not consider it. They are so fool, they... They should, that "Why I am put into this condition? Why he is put into another condition? Why the other is put in another condition?" That is called tamasā. They do not care to know also. Tamasā. Tamase ca.</p>
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</div>
<div id="LectureonSB6150DetroitJune161976_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="687" link="Lecture on SB 6.1.50 -- Detroit, June 16, 1976" link_text="Lecture on SB 6.1.50 -- Detroit, June 16, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.50 -- Detroit, June 16, 1976|Lecture on SB 6.1.50 -- Detroit, June 16, 1976]]: </span><div class="text"><p style="display: inline;">Devotee: (leads chanting, etc.) Translation: "Above the five senses of perception, the five working senses and the five objects of the senses is the mind, which is the sixteenth element. Above the mind is the seventeenth element, the soul, the living being himself, who, in cooperation with the other sixteen, enjoys the material world alone. The living being enjoys three kinds of situation, namely happy, distressful and mixed."</p>
<p>Prabhupāda:</p>
:pañcabhiḥ kurute svārthān
:pañca vedātha pañcabhiḥ
:ekas tu ṣoḍaśena trīn
:svayaṁ saptadaśo 'śnute
:([[Vanisource:SB 6.1.50|SB 6.1.50]])
<p>This is the analytical study of our material position. Very clear analysis. We, pañcabhiḥ, with five working senses, voice, vāk, pāṇi, pāyu, udāra, upastha... Voice, arms, legs, anus, and genital. There are twenty-four, the total material constituent parts are twenty-five, sometimes twenty-six they say. These seventeen and the five elements gross and three subtle elements, in this way, altogether twenty-five including the soul. The soul is pure spirit, and other twenty-four elements, they are different varieties of material covering. In this way we are entangled and we are desiring and nature is giving us facility to enjoy our desires. This is the material world.</p>
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</div>
<div id="LectureonSB6150DetroitJune161976_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="687" link="Lecture on SB 6.1.50 -- Detroit, June 16, 1976" link_text="Lecture on SB 6.1.50 -- Detroit, June 16, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.50 -- Detroit, June 16, 1976|Lecture on SB 6.1.50 -- Detroit, June 16, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He is first-class yogi. There are different types of yogis. Kṛṣṇa says yoginām api sarveṣām. Sarveṣām means all different kinds of yogis. There are many. "But one yogi, bhakta-yogi or dhyāna-yogi, who is always thinking of Me within the mind, he is first class." He is first class. That we have to practice. We have got our senses and the sense... We are covered by the network of the senses. The knowledge gathering senses, the working senses, the sense objects... Everything is explained here.</p>
:pañcabhiḥ kurute svārthān
:pañca vedātha pañcabhiḥ
:ekas tu ṣoḍaśena trīn
:svayaṁ saptadaśo 'śnute
<p>This is practice. This is called bhakti-yoga, practice. Engage your senses, all senses, working senses and perceiving senses, everything in Kṛṣṇa, and that will make you perfect.</p>
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SB 06.01.49 yathajnas tamasa yukta... cited

2011-09-17T07:54:18Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"na veda purvam aparam"|"nasta-janma-smrtis tatha"|"upaste vyaktam eva hi"|"yathajnas tamasa yukta"}} {{notes|}} {{compiler|Sunita…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6149_0" class="quote" parent="SB_Canto_6" book="SB" index="45" link="SB 6.1.49" link_text="SB 6.1.49">
<span class="link">[[Vanisource:SB 6.1.49|SB 6.1.49, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">As a sleeping person acts according to the body manifested in his dreams and accepts it to be himself, so one identifies with his present body, which he acquired because of his past religious or irreligious actions, and is unable to know his past or future lives.</p>
</div>
<div class="purport text"><p>A man engages in sinful activities because he does not know what he did in his past life to get his present materially conditioned body, which is subjected to the threefold miseries. As stated by Ṛṣabhadeva in Śrīmad-Bhāgavatam (5.5.4), nūnaṁ pramattaḥ kurute vikarma: a human being who is mad after sense gratification does not hesitate to act sinfully. Yad indriya-prītaya āpṛṇoti: he performs sinful actions simply for sense gratification. Na sādhu manye: this is not good. Yata ātmano 'yam asann api kleśada āsa dehaḥ: because of such sinful actions, one receives another body in which to suffer as he is suffering in his present body because of his past sinful activities.</p>
<p>It should be understood that a person who does not have Vedic knowledge always acts in ignorance of what he has done in the past, what he is doing at the present and how he will suffer in the future. He is completely in darkness. Therefore the Vedic injunction is, tamasi mā: "Don't remain in darkness." Jyotir gama: "Try to go to the light." The light or illumination is Vedic knowledge, which one can understand when he is elevated to the mode of goodness or when he transcends the mode of goodness by engaging in devotional service to the spiritual master and the Supreme Lord. This is described in the Śvetāśvatara Upaniṣad (6.23):</p>
:yasya deve parā bhaktir
:yathā deve tathā gurau
:tasyaite kathitā hy arthāḥ
:prakāśante mahātmanaḥ
:(ŚU 6.23)
<p>"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." The Vedas enjoin, tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) one must approach a spiritual master who has full knowledge of the Vedas and be faithfully directed by him in order to become a devotee of the Lord. Then the knowledge of the Vedas will be revealed. When the Vedic knowledge is revealed, one need no longer remain in the darkness of material nature.</p>
<p>According to his association with the material modes of nature—goodness, passion and ignorance—a living entity gets a particular type of body. The example of one who associates with the mode of goodness is a qualified brāhmaṇa. Such a brāhmaṇa knows past, present and future because he consults the Vedic literature and sees through the eyes of śāstra (śāstra-cakṣuḥ). He can understand what his past life was, why he is in the present body, and how he can obtain liberation from the clutches of māyā and not accept another material body. This is all possible when one is situated in the mode of goodness. Generally, however, the living entities are engrossed in the modes of passion and ignorance.</p>
<p>In any case, one receives an inferior or superior body at the discretion of the Supreme Personality of Godhead, Paramātmā. As stated in the previous verse:</p>
:manasaiva pure devaḥ
:pūrva-rūpaṁ vipaśyati
:anumīmāṁsate 'pūrvaṁ
:manasā bhagavān ajaḥ
<p>Everything depends on bhagavān, or ajaḥ, the unborn. Why doesn't one please Bhagavān to receive a better body? The answer is ajñas tamasā: because of gross ignorance. One who is in complete darkness cannot know what his past life was or what his next life will be; he is simply interested in his present body. Even though he has a human body, a person in the mode of ignorance and interested only in his present body is like an animal, for an animal, being covered by ignorance, thinks that the ultimate goal of life and happiness is to eat as much as possible. A human being must be educated to understand his past life and how he can endeavor for a better life in the future. There is even a book, called Bhṛgu-saṁhitā, which reveals information about one's past, present and future lives according to astrological calculations. Somehow or other one must be enlightened about his past, present and future. One who is interested only in his present body and who tries to enjoy his senses to the fullest extent is understood to be engrossed in the mode of ignorance. His future is very, very dark. Indeed, the future is always dark for one who is grossly covered by ignorance. Especially in this age, human society is covered by the mode of ignorance, and therefore everyone thinks his present body to be everything, without consideration of the past or future.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6149NewOrleansFarmAugust11975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="684" link="Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975" link_text="Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975|Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Harikeśa (leads chanting, etc.) Translation: "As a person in a dream while sleeping acts according to the body manifested in his dream, or accepts the body as himself, similarly, he identifies the present body as himself, which was acquired on account of past religious or irreligious life, and is not able to know of his past or future life."</p>
<p>Prabhupāda:</p>
:yathājñas tamasā (yukta)
:upāste vyaktam eva hi
:na veda pūrvam aparaṁ
:naṣṭa-janma-smṛtis tathā
:([[Vanisource:SB 6.1.49|SB 6.1.49]])
<p>This is our position. This is our advancement of science, that we do not know "What I was before this life and what I shall become after this life?" Life is continuation. That is spiritual knowledge. But they do not know also even that life is continuation. They think, "By chance, I have got this life, and it will be finished after death. There is no question of past, present or future. Let us enjoy." This is called ignorance, tamasā, irresponsible life.</p>
</div>
</div>
<div id="LectureonSB6149NewOrleansFarmAugust11975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="684" link="Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975" link_text="Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975|Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So in this paramparā system, this knowledge has come to your country, America. You are intelligent. You are prosperous. So take this knowledge seriously and at least distribute this knowledge properly for the benefit of your people. Otherwise the world is in very, very precarious condition, and although the human form of life is obtained for the success of life, they are being kept purposefully all ignorantly in darkness. So, na veda pūrvam aparaṁ naṣṭa-janma-smṛtis tathā. Just like Bharata Mahārāja, he was a great devotee, but somehow or other, he was very much attached to one, a small deer. He had to accept the body of a deer. But he did not forget about his last birth. That is special prerogative for advanced devotees. Nature's law is that at the time of death, what you think, you get the body. That is nature's law. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram ([[Vanisource:BG 8.6|BG 8.6]]), Kṛṣṇa says. So we have to train up our bhāva, our thoughts. If we keep always in Kṛṣṇa thoughts, then naturally at the time of death we may remember Kṛṣṇa. That is success. Then immediately tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9|BG 4.9]]). Immediately you are transferred to the Kṛṣṇaloka, and according to your desire, you become amongst the gopīs or the cowherds boys or the cows and the calves. They are all equal. There is no... That is spiritual world. Here there is difference between the man, woman, cows, or trees, or flowers. No. In the spiritual world there is no such difference. The flower is also devotee, living. The flower wants to serve Kṛṣṇa as flower. The calf wants to serve Kṛṣṇa as calf. The gopīs want to serve Kṛṣṇa as gopī. They are all the same, but according to the varieties—yesterday I was speaking of the variety—varieties of desires to serve Kṛṣṇa... So that is spiritual world. And material world? The same varieties are there, imitation, but everyone wants to satisfy sense gratification. There is no desire for serving Kṛṣṇa. That is the difference between material world and the spiritual world. In the spiritual world all the varieties are there, and they are all spirit. There is no touch of matter. They are all conscious. When the flower is there in the hand of Kṛṣṇa, in the lotus hand, he is conscious. He is enjoying that "I wanted to serve Kṛṣṇa as flower; now I am enjoying." That is spiritual. They are all conscious. So in this way we shall keep ourself always Kṛṣṇa conscious. Then, even though we fall down just like Bharata Mahārāja fell down, became... He lost one birth. He became too much attached to that animal. He forgot his daily routine work. And the description is there in the, I think, which canto? What?</p>
<p>Devotee: Fifth Canto.</p>
</div>
</div>
<div id="LectureonSB6149DetroitJune151976_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="685" link="Lecture on SB 6.1.49 -- Detroit, June 15, 1976" link_text="Lecture on SB 6.1.49 -- Detroit, June 15, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.49 -- Detroit, June 15, 1976|Lecture on SB 6.1.49 -- Detroit, June 15, 1976]]: </span><div class="text"><p style="display: inline;">Devotee: (leads chanting, etc.) Translation: "As a sleeping person acts according to the body manifested in his dreams and accepts it to be himself, so one identifies with his present body, which he acquired because of his past religious or irreligious actions, and is unable to know his past or future lives."</p>
<p>Prabhupāda:</p>
:yathājñas tamasā yukta
:upāste vyaktam eva hi
:na veda pūrvam aparaṁ
:naṣṭa-janma-smṛtis tathā
:([[Vanisource:SB 6.1.49|SB 6.1.49]])
<p>So ignorance, a very good example is given here, that in dream we forget everything, that I am Mr. such and such, I am inhabitant of such and such place—everything forgotten. And again when we are awakened, we forget about the dream. This is our daily experience. But in my awakening stage or dreaming stage, I am seeing both the activities. In the dream, I am the seer, and so-called awake, I am the seer. So I, the spirit soul, experiencing, I remain the same, but circumstances change. Similarly, in our previous birth, what I was, what you were, we cannot remember. Similarly, you do not know what you are going to become next. But it is a fact that I am, as spirit soul, I am eternal, present. I was present in the past, I am present in the present time, and I'll continue to be present in future.</p>
</div>
</div>
<div id="LectureonSB6149DetroitJune151976_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="685" link="Lecture on SB 6.1.49 -- Detroit, June 15, 1976" link_text="Lecture on SB 6.1.49 -- Detroit, June 15, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.49 -- Detroit, June 15, 1976|Lecture on SB 6.1.49 -- Detroit, June 15, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So by understanding knowledge, real life from sādhu-śāstra-guru-vākya, by approaching saintly persons, sādhu... Śāstra means authorized scriptures. Sādhu, śāstra and guru, and spiritual master. This is the source of knowledge. And the Vedic injunction is tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). In order to learn that higher transcendental platform of knowledge, one should approach a guru, bona fide guru, who knows.</p>
:tad viddhi praṇipātena
:paripraśnena sevayā
:upadekṣyanti te jñānaṁ
:jñāninas tattva-darśinaḥ
:([[Vanisource:BG 4.34|BG 4.34]])
<p>This is the process. So,</p>
:yathājñas tamasā yukta
:upāste vyaktam eva hi
:na veda pūrvam aparaṁ
:naṣṭa-janma-smṛtis tathā
<p>Naṣṭa-janma-smṛtis. We are changing the circumstances, naṣṭa-janma-smṛtis. As soon as one form of body is finished... Death means forgetfulness. Death means forgetfulness. Everyone is continuing life, but when one forgets the activities of this life and accepts another body, that is called death. Otherwise, a spirit soul has no death. So therefore we should be careful that I have already got this body which is meant for suffering. More or less, it doesn't matter. There is suffering. A cat or dog is suffering more than a human being, but it does not mean that the human being is without suffering. That is not possible. Everyone is suffering. So in the human form of life we can inquire, "Why I am suffering." That is human being. So śāstra says that you are already suffering, in any form of body. Either you are President Nixon or a man in the street, you are already suffering. That's a fact. Now you are suffering on account of this body. Nūnaṁ pramattaḥ kurute vikarma ([[Vanisource:SB 5.5.4|SB 5.5.4]]). And still you are doing something which will cause to accept another material body. Nūnaṁ pramattaḥ kurute vikarma. And you are suffering because you indulged in your past life sense gratification, and you have got this body according to karma, and again, if you are engaged in sense gratification, do not try to elevate yourself from this platform of sense gratification, then you'll again suffer. You'll get, by nature's way, you'll get another body according to the desire. According to the mentality you create at the time of death, nature will supply you another body. And as soon as you get another body, your suffering begins. Your suffering immediately begins, even from the womb of the mother. As soon as the body is developed, the suffering is there. To remain in that compact bag and for so many months, hands and legs all tied up, cannot move. And nowadays there is risk of being killed also. There is so much suffering from the beginning of my body in the mother's womb. And then I come out, again suffering, again suffering.</p>
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SB 06.01.48 manasaiva pure devah... cited

2011-09-17T07:51:29Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"anumimamsate purvam"|"manasa bhagavan ajah"|"manasaiva pure devah"|"purva-rupam vipasyati"}} {{notes|}} {{compiler|SunitaS}} {{co…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6148_0" class="quote" parent="SB_Canto_6" book="SB" index="44" link="SB 6.1.48" link_text="SB 6.1.48">
<span class="link">[[Vanisource:SB 6.1.48|SB 6.1.48, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The omnipotent Yamarāja is as good as Lord Brahmā, for while situated in his own abode or in everyone's heart like the Paramātmā, he mentally observes the past activities of a living entity and thus understands how the living entity will act in future lives.</p>
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<div class="purport text"><p>One should not consider Yamarāja an ordinary living being. He is as good as Lord Brahmā. He has the complete cooperation of the Supreme Lord, who is situated in everyone's heart, and therefore, by the grace of the Supersoul, he can see the past, present and future of a living being from within. The word anumīmāṁsate means that he can decide in consultation with the Supersoul. Anu means "following." The actual decisions concerning the next lives of the living entities are made by the Supersoul, and they are carried out by Yamarāja.</p>
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<div id="SB6149_1" class="quote" parent="SB_Canto_6" book="SB" index="45" link="SB 6.1.49" link_text="SB 6.1.49">
<span class="link">[[Vanisource:SB 6.1.49|SB 6.1.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In any case, one receives an inferior or superior body at the discretion of the Supreme Personality of Godhead, Paramātmā. As stated in the previous verse:</p>
:manasaiva pure devaḥ
:pūrva-rūpaṁ vipaśyati
:anumīmāṁsate 'pūrvaṁ
:manasā bhagavān ajaḥ
<p>Everything depends on bhagavān, or ajaḥ, the unborn. Why doesn't one please Bhagavān to receive a better body? The answer is ajñas tamasā: because of gross ignorance. One who is in complete darkness cannot know what his past life was or what his next life will be; he is simply interested in his present body. Even though he has a human body, a person in the mode of ignorance and interested only in his present body is like an animal, for an animal, being covered by ignorance, thinks that the ultimate goal of life and happiness is to eat as much as possible. A human being must be educated to understand his past life and how he can endeavor for a better life in the future. There is even a book, called Bhṛgu-saṁhitā, which reveals information about one's past, present and future lives according to astrological calculations. Somehow or other one must be enlightened about his past, present and future. One who is interested only in his present body and who tries to enjoy his senses to the fullest extent is understood to be engrossed in the mode of ignorance. His future is very, very dark. Indeed, the future is always dark for one who is grossly covered by ignorance. Especially in this age, human society is covered by the mode of ignorance, and therefore everyone thinks his present body to be everything, without consideration of the past or future.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6148DallasJuly301975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="682" link="Lecture on SB 6.1.48 -- Dallas, July 30, 1975" link_text="Lecture on SB 6.1.48 -- Dallas, July 30, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.48 -- Dallas, July 30, 1975|Lecture on SB 6.1.48 -- Dallas, July 30, 1975]]: </span><div class="text"><p style="display: inline;">Nitai: "The omnipotent Yamarāja is as good as Lord Brahmā because although he is situated in his own abode or being situated in everyone's heart like Paramātmā, by his mind he observes the past activities of a living entity, and according to that, by the same mind he understands how the living entity will act in his future life."</p>
<p>Prabhupāda:</p>
:manasaiva pure devaḥ
:pūrva-rūpaṁ vipaśyati
:anumīmāṁsati apūrvaṁ
:manasā bhagavān ajaḥ
:([[Vanisource:SB 6.1.48|SB 6.1.48]])
<p>So now the Yamadūtas are describing about Yamarāja, who is as good as Brahmā. He is entrusted with the majestical power To Yamarāja not all the living beings are taken to, neither the animals, only the human being and those who are criminals or sinful, not all of them. First of all there are living entities, 8,400,000 forms, or species. So not all of them sinful and subjected to be brought for justice before Yamarāja. Just like magistrate, criminal magistrate. He is... In every city the district magistrate, not all the people are brought there, only the criminals. So he is so powerful that through his mind he can see the past and the future, tri-kāla-jñā, by mind. And because he is so powerful, he is addressed here as Bhagavān. I have several times explained, Bhagavān means the most powerful, full of opulences. So those who are in charge of departmental affairs within this universal kingdom, they are also sometimes addressed as Bhagavān. And Aja, Aja is Brahmā. Aja means who does not take birth. So Brahmā also did not take birth like ordinary human being. He sprouted like the lotus flower from the abdomen of Mahā Viṣṇu..., Garbhodakaśāyī Viṣṇu. Therefore he is called Aja or Svāyambhu, Svāyambhu: "personally born, not through the womb of the mother." Brahmā was not born through the womb of mother; therefore he is called bhagavān ajaḥ.</p>
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<div id="LectureonSB6148DallasJuly301975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="682" link="Lecture on SB 6.1.48 -- Dallas, July 30, 1975" link_text="Lecture on SB 6.1.48 -- Dallas, July 30, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.48 -- Dallas, July 30, 1975|Lecture on SB 6.1.48 -- Dallas, July 30, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Yamaraja, when a person is brought before him, he can immediately understand that "He was sinful in this way." Manasa pure devaḥ. Or Yamarāja is sitting in his place, but he is seeing everyone, what he is doing through the sun, through the moon. We have already discussed, through fire, through evening, through morning—there are so many witnesses. And all those information goes to him, and because he is almost as powerful as Bhagavān, he can remember. This is special power. Manasaiva pure devaḥ pūrva-rūpam. Because after death, one is brought before Yamarāja, so before his death, what he was doing sinfully, that is all recorded in the mind of Yamarāja. Manasaiva pure devaḥ pūrva-rūpaṁ vipaśyati. Because they are so recorded, he can see vividly what this man was doing. Anumīmāṁsate apūrvam. Apūrvam means the next body. Pūrvam means the past body, and apūrvam the next body. So he immediately decides what kind of body this criminal, this sinful man, should be offered. Anumīmāṁsati apūrvaṁ manasā. That is also by his mind. He is so powerful. Therefore he has been addressed as Bhagavān. Anumīmāṁsati. Just like the judge. He is hearing the case. That is everyone. Anyone who is hearing something, so he makes a conclusion, "This should be done like that." The judgment...</p>
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<div id="LectureonSB6148DetroitJune141976_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="683" link="Lecture on SB 6.1.48 -- Detroit, June 14, 1976" link_text="Lecture on SB 6.1.48 -- Detroit, June 14, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.48 -- Detroit, June 14, 1976|Lecture on SB 6.1.48 -- Detroit, June 14, 1976]]: </span><div class="text"><p style="display: inline;">Devotee: (leads chanting, etc.) Translation: "The omnipotent Yamarāja is as good as Lord Brahmā, for while situated in his own abode or in everyone's heart like the Paramātmā, he mentally observes the past activities of a living entity and thus understands how the living entity will act in future lives."</p>
<p>Prabhupāda:</p>
:manasaiva pure devaḥ
:pūrva-rūpaṁ vipaśyati
:anumīmāṁsate 'pūrvaṁ
:manasā bhagavān ajaḥ
:([[Vanisource:SB 6.1.48|SB 6.1.48]])
<p>This is called tri-kala-jña: past, present and future. So Yamarāja or Lord Brahmā or great personalities, they, even great sages, saintly persons, they know the three features of time. Just like yesterday I told you that there is an astrological system; immediately they will speak what I was in my previous life, what I am now and what will be my future life. So Yamarāja is not ordinary person. He is given in charge; he is also one of the authorities out of twelve authorities. Baliḥ vaiyāsakir vayam. He is one of the authorities about religious performances. So he knows everything even from within his mind, manasaiva pūrva-rūpaṁ vipaśyati, what this person was in the past, because everything is going on exactly on the rulings of the prakṛti, material nature. It cannot be changed. Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ ([[Vanisource:SB 1.5.18|SB 1.5.18]]). This is called destiny. So destiny cannot be changed. With the insight of destiny Yamarāja can understand what was this man previously, what is his position now, and what he's going to become in future. Anumīmāṁsate 'pūrvam. Apūrvam means that which is not yet in vision. Apūrvam, future. Manasā bhagavān ajaḥ. That is also... So therefore he can give judgment within a second. After death those who are sinful they are taken to the Yamarāja's. Just like in the criminal court, those who are criminals, they are taken there. Thieves, rogues, cheater—not ordinary persons, honest persons—they are not taken there. Similarly, only a few number of the whole human society. Now in the Kali-yuga it is increasing. In the Satya-yuga, Satya-yuga, there was no criminal. Everyone was paramahaṁsa. Then, in the next yuga, Tretā-yuga, seventy-five percent paramahaṁsa, first class; twenty-five percent this third class, fourth class. And then in the Dvāpara, half and half. Now in the Kali-yuga, seventy-five percent all rogues and thieves. Maybe twenty-five percent, that is also decreasing. And with the advancement of Kali-yuga, it will be practically nil. This is advancement of Kali-yuga.</p>
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SB 06.01.47 vartamano 'nyayoh kalo... cited

2011-09-17T07:44:11Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"dharmadharma-nidarsanam"|"evam janmanyayor etad"|"gunabhijnapako yatha"|"vartamano nyayoh kalo"}} {{notes|}} {{compiler|SunitaS}}…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6147_0" class="quote" parent="SB_Canto_6" book="SB" index="43" link="SB 6.1.47" link_text="SB 6.1.47">
<span class="link">[[Vanisource:SB 6.1.47|SB 6.1.47, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Just as springtime in the present indicates the nature of springtimes in the past and future, so this life of happiness, distress or a mixture of both gives evidence concerning the religious and irreligious activities of one's past and future lives.</p>
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<div class="purport text"><p>Our past and future are not very difficult to understand, for time is under the contamination of the three modes of material nature. As soon as spring arrives, the usual exhibition of various types of fruits and flowers automatically becomes manifest, and therefore we may conclude that spring in the past was adorned with similar fruits and flowers and will be so adorned in the future also. Our repetition of birth and death is taking place within time, and according to the influence of the modes of nature, we are receiving various types of bodies and being subjected to various conditions.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6147DallasJuly291975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="680" link="Lecture on SB 6.1.47 -- Dallas, July 29, 1975" link_text="Lecture on SB 6.1.47 -- Dallas, July 29, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.47 -- Dallas, July 29, 1975|Lecture on SB 6.1.47 -- Dallas, July 29, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:vartamānaḥ anyayoḥ kālaḥ
:guṇabhijñāpako yathā
:evaṁ janmānyayor etad
:dharmādharma-nidarśanam
:([[Vanisource:SB 6.1.47|SB 6.1.47]])
<p>So there are three phases of time: past, present and future. Time is eternal; I am also eternal. But because I am in the material world, the time is relatively divided into past, present and future. Relativity, the law of relativity—I have explained several times. Brahmā's past, present, future and the ant's past, present, future are not the same. Similarly, our past, present, future or the ant's past, present, future are not the same. Time is eternal, but according to the quality of the body, the past, present, future is calculated. So it is said in the Bhagavad-gītā... Kṛṣṇa says vedāhaṁ samatītāni ([[Vanisource:BG 7.26|BG 7.26]]). Because Kṛṣṇa is not changing body, therefore He has no past, present, future. Those who are changing body, they have got past, present, future. I had my childhood. I have changed the body in this old age. Therefore I think, "In the past I was like this, or future, I will be like this." So this is relative. Time is eternal, we are eternal, but because we have accepted this temporary body, therefore we have to calculate past, present and future. So future means... Just like there is ordinary word in English, "Child is the father of man," future. The same child will be father or grandfather in future.</p>
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<div id="LectureonSB6147DallasJuly291975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="680" link="Lecture on SB 6.1.47 -- Dallas, July 29, 1975" link_text="Lecture on SB 6.1.47 -- Dallas, July 29, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.47 -- Dallas, July 29, 1975|Lecture on SB 6.1.47 -- Dallas, July 29, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this is the position. And this is not at all good. It is suffering. We are purchasing suffering more and more. The laws of God or laws of nature, they are very strict. Daivī hy eṣā guṇamayī mama māyā duratyayā ([[Vanisource:BG 7.14|BG 7.14]]). You cannot avoid the stringent laws of the material nature. If you violate, then you will suffer. If you follow, then you will be elevated. That is stated, vartamānaḥ anyayoḥ kālaḥ. This suffering or enjoying—there is no enjoyment-suffering, so this is past, present and future. I am suffering or enjoying in this body. Then I am manufacturing another body for the future. And that manufacturing of future depending on the influence of kāla and the material modes, sattva-guṇa, rajo-guṇa, tamo-guṇa. In this way I am implicated. That they do not know. Vartamānaḥ anyayoḥ kālaḥ guṇābhijñāpako. Those who are learned, they can understand why this man has become like this or why the animal has become this. Guna-jñāpa. Guṇa, according to guṇa. There are three guṇas, and mix it then it becomes nine, then mix it, it becomes eighty-one. Guṇa-jñāpakaḥ. It is not that every different types of body and living entities have come by chance. This is nonsense. There is no question of chance. Everything is being carried or being conducted by the three modes of material nature. Guṇa-jñāpakaḥ. Evaṁ janma anyayoḥ. As I have got this body according to guṇa, similarly, anyayoḥ, in the future we shall get different types of body according to guṇa. Evaṁ janmānyayor etad. But all these—based on dharma and adharma. The principle is dharma and adharma, our occupational duty according to modes of material nature.</p>
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<div id="LectureonSB6147DallasJuly291975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="680" link="Lecture on SB 6.1.47 -- Dallas, July 29, 1975" link_text="Lecture on SB 6.1.47 -- Dallas, July 29, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.47 -- Dallas, July 29, 1975|Lecture on SB 6.1.47 -- Dallas, July 29, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So these Yamadūta superficially saw that "This man, Ajāmila, is a first-class sinful man, and he has to be taken to Yamarāja. He has simply committed adharma." But the Viṣṇudūta has come because he is now freed from all material contamination, because at the end of his life he chanted the holy name of Nārāyaṇa. So that is... If it is possible, so much advantage of chanting the holy name of the Lord, if you constantly keep yourself engaged in chanting the holy name of the Lord, there is no possibility of your being touched by māyā. This is the position. Vartamānaḥ anyayoḥ kālaḥ guṇābhijñāpakaḥ. Guṇābhijñāpakaḥ. Anyone who is intelligent, who can understand what this man is, which quality he belongs to... This is education. This is learning, to understand what is the position of this particular... The general definition is given, ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ, jaghanya-guṇa-vṛtti-sthā adho gac... ([[Vanisource:BG 14.18|BG 14.18]]). You can... Any person who has studied śāstra, and he is in the sattva-guṇa, to him it is..., everything is there. He can understand what is this man, what he is going to be and what he was, past, present, future, everything. Why? How one can understand past, present, future? Through the śāstra. Śāstra-cakṣuśaḥ. There are still astrological calculation in India called Bṛghu-saṁhitā. If you consult Bṛghu-saṁhitā, immediately they will give you your past, present and future. Immediately they will give. The astrology science is so perfect. What you were in the past life, what you are at the present and what you are going to be, these three things they can be known.</p>
:vartamānaḥ anyayoḥ kālaḥ
:guṇābhijñāpako yathā
:evaṁ janmānyayor etad
:dharmādharma-nidarśanam
<p>So we have to follow the principle of religion; otherwise we are misguided. Just like a child has to be sent to school to understand, to become learned scholar. It is compulsory, not that I may send my child to school or if I like, I don't send. No. It is compulsory. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). This is Vedic injunction. If you want to be learned fully, especially if you want to learn the transcendental science, gurum eva abhigacchet: "One must go to a guru." Guru—the spiritual master as well as the teacher also, guru. So he must att..., he must go to a guru. Tad viddhi praṇipātena paripraśnena sevayā ([[Vanisource:BG 4.34|BG 4.34]]). And going to guru, what you have to do? Praṇipātena. You have to fully surrender. Paripraśnena. After surrendering, then you can enquire, you can put question. Otherwise, it is illegal. If you do not accept anybody as guru, then don't put question before him to waste his time and your time. This is the process. First of all find out whom you like to accept as guru. Then put question. But sometimes we have to talk with persons who is not student: outsider. That is preaching work. But śāstra says that one should approach a guru, and with surrender he would ask him, and guru will talk with a person who is surrendered. Otherwise, there is no necessity of talk, because he will not accept. One who has come to challenge the guru, so he will simply waste time. He will not accept. But a disciple who has surrendered, he will accept. Therefore talking is recommended between guru and disciple, not outsider. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). This is essential. And guru trains the disciple according to the Vedic principle. Therefore there are division of varṇa and āśrama.</p>
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<div id="LectureonSB6147DetroitJune131976_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="681" link="Lecture on SB 6.1.47 -- Detroit, June 13, 1976" link_text="Lecture on SB 6.1.47 -- Detroit, June 13, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.47 -- Detroit, June 13, 1976|Lecture on SB 6.1.47 -- Detroit, June 13, 1976]]: </span><div class="text"><p style="display: inline;">Devotee: (leads chanting, etc.) Translation: "Just as springtime in the present indicates the nature of springtimes in the past and future, so this life of happiness, distress or a mixture of both gives evidence concerning the religious and irreligious activities of one's past and future lives."</p>
<p>Prabhupāda:</p>
:vartamāno 'nyāyoḥ kālo
:guṇābhijñāpako yathā
:evaṁ janmānyayor etad
:dharmādharma-nidarśanam
:([[Vanisource:SB 6.1.47|SB 6.1.47]])
<p>By the symptoms of birth, one can understand, of course, through abhijñā, those who are abhijñā. And the word is used guṇabhijñā, jñāpakaḥ. Guṇābhijñā, guṇābhijñāpako yathā. By the guṇas, one can—guṇa means quality—one can understand the past and future. Still in India there is an astrological system, it is called Bhṛgu-saṁhitā. According to that Bhṛgu-saṁhitā, the astrologer can say what the man was in the past and what he's going to be in future. And present also.</p>
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<div id="LectureonSB6147DetroitJune131976_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="681" link="Lecture on SB 6.1.47 -- Detroit, June 13, 1976" link_text="Lecture on SB 6.1.47 -- Detroit, June 13, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.47 -- Detroit, June 13, 1976|Lecture on SB 6.1.47 -- Detroit, June 13, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So vartamāno 'nyayoḥ kālo, there are three different features of time—past, present, and future. So those who are learned scholars, from one point, they can calculate what is the past and what is the future. Evaṁ janmānyayor etad dharmādharma-nidarśanam. There is astrology, there are experienced persons, they can say what was the past, what will be the future, this is one side. But Caitanya Mahāprabhu's movement is, even without any knowledge of the past, without any knowledge of the future, if you take the present opportunity, then your life is successful. The present opportunity is that in this age, Kali-yuga, Caitanya Mahāprabhu appeared. Anarpita-cariṁ cirāt karuṇayā... What? Anyone knows this verse?</p>
:anarpita-carīṁ-cirāt karuṇayāvatīrṇaḥ kalau
:samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
:hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
:sadā hṛdaya-kandare sphuratu vaḥ śacī-nandana
<p>Śacī-nandana. This is Rūpa Gosvāmī's blessings, that "Within your heart, let Śacī-nandana be seated." Sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ. Then everything will be adjusted. He has appeared for this cause (indistinct). Anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam. He is personally, Kṛṣṇa personally is giving Kṛṣṇa. Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ ([[Vanisource:CC Madhya 19.53|CC Madhya 19.53]]). These are the verses composed by Rūpa Gosvāmī, that "Here is most munificent incarnation. Because He's giving Kṛṣṇa. Not only Kṛṣṇa—Kṛṣṇa-prema, love of Kṛṣṇa, what was very, very difficult to understand." Manuṣyāṇāṁ sahasreṣu kaścid yayati siddhaye ([[Vanisource:BG 7.3|BG 7.3]]). To understand Kṛṣṇa is not so easy, but Kṛṣṇa Himself is giving Himself: "Take Me." That is Caitanya Mahāprabhu. So future, past, present, future, whatever it has been, our past, or what is present, it doesn't matter. But if you take to Kṛṣṇa consciousness movement, then our present and future, both are bright, undoubtedly.</p>
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SB 06.01.46 yatheha deva-pravaras... cited

2011-09-16T14:42:02Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"bhutesu guna-vaicitryat"|"tathanyatranumiyate"|"trai-vidhyam upalabhyate"|"yatheha deva-pravaras"}} {{notes|}} {{compiler|SunitaS…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6146_0" class="quote" parent="SB_Canto_6" book="SB" index="42" link="SB 6.1.46" link_text="SB 6.1.46">
<span class="link">[[Vanisource:SB 6.1.46|SB 6.1.46, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O best of the demigods, we can see three different varieties of life, which are due to the contamination of the three modes of nature. The living entities are thus known as peaceful, restless and foolish; as happy, unhappy or in-between; or as religious, irreligious and semireligious. We can deduce that in the next life these three kinds of material nature will similarly act.</p>
</div>
<div class="purport text"><p>The actions and reactions of the three modes of material nature are visible in this life. For example, some people are very happy, some are very distressed, and some are in mixed happiness and distress. This is the result of past association with the modes of material nature—goodness, passion and ignorance. Since these varieties are visible in this life, we may assume that the living entities, according to their association with the different modes of material nature, will be happy, distressed or between the two in their next lives also. Therefore the best policy is to disassociate oneself from the three modes of material nature and be always transcendental to their contamination. This is possible only when one fully engages in the devotional service of the Lord. As Kṛṣṇa confirms in Bhagavad-gītā (14.26):</p>
:māṁ ca yo 'vyabhicāreṇa
:bhakti-yogena sevate
:sa guṇān samatītyaitān
:brahma-bhūyāya kalpate
<p>"One who engages in full devotional service, who does not fall down under any circumstance, at once transcends the modes of material nature and thus comes to the spiritual platform." Unless one is fully absorbed in the service of the Lord, one is subject to the contamination of the three modes of material nature and must therefore suffer from distress or mixed happiness and distress.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6146SanDiegoJuly271975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="678" link="Lecture on SB 6.1.46 -- San Diego, July 27, 1975" link_text="Lecture on SB 6.1.46 -- San Diego, July 27, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.46 -- San Diego, July 27, 1975|Lecture on SB 6.1.46 -- San Diego, July 27, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: "O best of the demigods, as we can see three different varieties of life on account of different contamination of the three modes of nature, and thus the living entities are seen to be peaceful, most restless and foolish, or happy, unhappy, and in between, or religious, nonreligious and in between, similarly we can infer that in the next life these three kinds of material nature exist."</p>
<p>Prabhupāda:</p>
:yatheha deva-pravarās
:trai-vidhyam upalabhyate
:bhūteṣu guṇa-vaicitryāt
:tathānyatrānumīyate
:([[Vanisource:SB 6.1.46|SB 6.1.46]])
<p>Anumīyate. Anumīyate means hypothesis. This is also an evidence. Pratyakṣa, anumāna, and śruta. According to Vedic principles, there are three different types of evidences. Everything must be proved by evidence. So these are primarily three evidences. Pratyakṣa, direct perception, pratyakṣa; anumāna; and śruti. Anumāna means I cannot see directly, but by the symptoms I can imagine. That is anumāna. Just like I have seen that in the month of April, May, June, we can get mangoes. That is our direct experience. So similarly, we can say, in the month of January, we can say that "In the month of April, May, June, we shall have mangoes." In the January there is no mango. But because I know, I experienced in my last April, May, June, so similarly, this intuition is nothing but experience of my last life. That is called intuition. The rascals, they say that there is no experience. Whatever life we have got just now, here experience. No. The intuition... Just like a dog's cub born, it is also trying to find out milk from the body of the mother, and exactly in the same place putting his mouth. Or human child also. This is last experience. That proves that life is continual. Just like I came here about two, three years ago? So I immediately, while getting down, I immediately understood, "Oh, the same house." So this is called intuition, means past experience.</p>
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<div id="LectureonSB6146SanDiegoJuly271975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="678" link="Lecture on SB 6.1.46 -- San Diego, July 27, 1975" link_text="Lecture on SB 6.1.46 -- San Diego, July 27, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.46 -- San Diego, July 27, 1975|Lecture on SB 6.1.46 -- San Diego, July 27, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here it is said deva-pravarāḥ. The Viṣṇudūtas, they are coming from Vaikuṇṭha, so beautiful, so nicely dressed, four-handed with ornaments, helmet, garland. So they have experience of the demigods, but the Viṣṇudūtas do not belong to this material world. They belong to the spiritual world. Therefore they are addressed deva-pravarāḥ, "More than the demigods," deva-pravarāḥ. They are very much pleased to see the Viṣṇudūtas, although argument is going on. Immediately after see them, they are, the Yamadūtas, they are very much pleased upon them, that "They are not ordinary living being." And with four hands. Therefore they are addressing, deva-pravarāḥ. Yatheha deva-pravarās trai-vidhyam upalabhyate. Vidhi, tri-vidha. Tri-vidha means three varieties. Vidha mean variety, and tri means three. So from tri-vidha it is said, trai-vidhyaṁ bhavaḥ.</p>
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<div id="LectureonSB6146SanDiegoJuly271975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="678" link="Lecture on SB 6.1.46 -- San Diego, July 27, 1975" link_text="Lecture on SB 6.1.46 -- San Diego, July 27, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.46 -- San Diego, July 27, 1975|Lecture on SB 6.1.46 -- San Diego, July 27, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So these varieties of bodies are there. You cannot change the law of nature. Struggle for existence: we are trying to conquer over the laws of nature. That is not possible. Daivī hy eṣā guṇamayī mama māyā duratyayā ([[Vanisource:BG 7.14|BG 7.14]]). So these are the subject matter of studies. Why there are, everyone is unhappy and happy to some extent? According to these qualities. So here it is said, therefore, that "As here we see in this life, in duration of life, there are varieties, similarly, guṇa-vaicitryāt, by the varieties of the guṇa, guṇa-vaicitryāt," tathānyatrānumīyate. Anyatra means next life or next planet or next anything. Everything is being controlled. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. Kṛṣṇa advises Arjuna that "The whole material world is being controlled by these three guṇas," guṇa-vaicitryāt. "Therefore you become nistraiguṇya, where these three guṇas cannot act." Nistraiguṇyo bhavārjuna. So how you can stop the action of these three guṇas? That is also explained in the Bhagavad-gītā:</p>
:māṁ ca vyabhicāriṇi
:bhakti-yogena yaḥ sevate
:sa guṇān samatītyaitān
:brahma-bhūyāya kalpate
:([[Vanisource:BG 14.26|BG 14.26]])
<p>If you engage yourself in pure devotional service incessantly, without any stop, then you always remain transcendental, above these three guṇas. So our Kṛṣṇa consciousness movement is to keep the devotee above the three guṇas. Just like in the ocean, if you are fallen in the ocean, it is very dangerous position. But if somebody helps you to lift you from the ocean water and keep one inch above the ocean water, there is no danger. Your life is saved.</p>
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<div id="LectureonSB6146DetroitJune121976_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="679" link="Lecture on SB 6.1.46 -- Detroit, June 12, 1976" link_text="Lecture on SB 6.1.46 -- Detroit, June 12, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.46 -- Detroit, June 12, 1976|Lecture on SB 6.1.46 -- Detroit, June 12, 1976]]: </span><div class="text"><p style="display: inline;">Devotee: (leads chanting, etc.) Translation: "O best of the demigods, we can see three different varieties of life, which are due to the contamination of the three modes of nature. The living entities are thus known as peaceful, restless and foolish; as happy, unhappy or in-between; or as religious, irreligious and semireligious. We can deduce that in the next life these three kinds of material nature will similarly act."</p>
<p>Prabhupāda:</p>
:yatheha deva-pravarās
:trai-vidhyam upalabhyate
:bhuteṣu guṇa-vaicitryāt
:tathānyatrānumīyate
:([[Vanisource:SB 6.1.46|SB 6.1.46]])
<p>Just like, now this month of June, we have got a certain type of experience, what are the natural changes, atmosphere, in this month of June. Similarly, when you are in month of December, you can foretell what will be the next month of June. It is not difficult. Because you have got experience, the atmospheric changes and situations in this month of June. Just like in Bombay there is practical calculation that by the tenth of June, the rain, rainy season will begin. Actually so happens. In different places, different types of seasonal changes. So everything should be seen through the śāstra. Śāstra-cakṣuṣāt. This is Vedic process. In the śāstra it is said that ūrdhvaṁ gacchanti sattva-sthāḥ: ([[Vanisource:BG 14.18|BG 14.18]]) elevation in this material world is when a person is in the sattva-guṇa, the modes of goodness. And middle, via media, is rajo-guṇa. Madhye tiṣṭhanti rājasāḥ. And jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ. Those who are very, very low class, jaghanya-vṛtti, their behavior is very, very abominable, they go down, adho gacchanti.</p>
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<div id="LectureonSB6146DetroitJune121976_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="679" link="Lecture on SB 6.1.46 -- Detroit, June 12, 1976" link_text="Lecture on SB 6.1.46 -- Detroit, June 12, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.46 -- Detroit, June 12, 1976|Lecture on SB 6.1.46 -- Detroit, June 12, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the point is that although he was born in a brāhmaṇa family, he was being trained up as a pure brāhmaṇa, but he fell down to the modes of ignorance. Therefore one has to surpass the platform of goodness also. There are many cases, very good boy, all of a sudden falls. In our society, you have seen very nice boy, doing nicely, all of a sudden, finished. So that is possible. That is stated in the Bhagavad-gītā: overlap. The rajo-guṇa is overlapping tamo-guṇa, tamo-guṇa is overlapping sattva-guṇa; in this way, it is going on. Therefore we see varieties. So that is stated here, that deva-pravarās trai-vidhyam upalabhyate, guṇa-vaicitryāt. Guṇa-vaicitryāt, by mixture of different guṇas. Just like color, painter. There are three colors originally: red, yellow and blue. Now those who are expert, they can mix these. If you mix yellow and blue, it becomes green. Those who are painters, they know. And yellow mixed with red, it becomes orange. In this way those who are painters, they know how to mix color, and varieties come. Guṇa-vaicitryāt.</p>
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<div id="LectureonSB6146DetroitJune121976_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="679" link="Lecture on SB 6.1.46 -- Detroit, June 12, 1976" link_text="Lecture on SB 6.1.46 -- Detroit, June 12, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.46 -- Detroit, June 12, 1976|Lecture on SB 6.1.46 -- Detroit, June 12, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So nirviśeṣa-vādī, impersonalists, are like that. In the creation of God, there are varieties, not impersonal. Therefore we see, we are sitting here, you won't find two men of the same feature of the body. Even there are twin, still, we'll find some difference. The father, mother can see. There is variety. Here it is said, bhūteṣu guṇa-vaicitryāt. They are guṇa-vaicitryāt. Therefore we don't find two men of the same nature, two men of the same thinking. Varieties, varieties, this is going on. But that is our cause of bondage, varieties. But if we can surpass these varieties, as Kṛṣṇa advises in the Bhagavad-gītā, trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna. Nistrai-guṇyo, nirguṇa. Nirguṇa does not mean no varieties. Nirguṇa means not these material varieties—the spiritual varieties. So they misunderstand. Spiritual varieties they think material varieties. So nistraigunyo: we have to overcome the varieties of this material nature. We have come to the spiritual platform. And how it is possible? That is stated in Bhagavad-gītā:</p>
:māṁ ca yo 'vyabhicāreṇa
:bhakti-yogena sevate
:sa guṇān samatītyaitān
:brahma-bhūyāya kalpate
:([[Vanisource:BG 14.26|BG 14.26]])
<p>One who is engaged in devotional service, he becomes transcendental to these three guṇas and its varieties. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena. Avyabhicāreṇa, without any adulteration, pure devotion. Pure devotion means anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam: (Brs. 1.1.11) only concentration of Kṛṣṇa. Kṛṣṇa is the root. Kṛṣṇa is vāsudevaḥ sarvam iti ([[Vanisource:BG 7.19|BG 7.19]]). One who knows this... This knowledge is not so easy. Bahūnāṁ janmanām ante. After many, many births cultivating knowledge, if one is fortunate, he can understand that Kṛṣṇa is the root of everything. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ ([[Vanisource:BG 7.19|BG 7.19]]). But that is the ultimate goal. So if we understand this central point, that Kṛṣṇa is the root of everything, then we are successful in life. Otherwise, it is not.</p>
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SB 06.01.45 yena yavan yathadharmo... cited

2011-09-16T14:39:29Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"dharmo veha samihitah"|"sa eva tat-phalam bhunkte"|"tatha tavad amutra vai"|"yena yavan yathadharmo"}} {{notes|}} {{compiler|Suni…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6145_0" class="quote" parent="SB_Canto_6" book="SB" index="41" link="SB 6.1.45" link_text="SB 6.1.45">
<span class="link">[[Vanisource:SB 6.1.45|SB 6.1.45, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In proportion to the extent of one's religious or irreligious actions in this life, one must enjoy or suffer the corresponding reactions of his karma in the next.</p>
</div>
<div class="purport text"><p>As stated in Bhagavad-gītā (14.18):</p>
:ūrdhvaṁ gacchanti sattva-sthā
:madhye tiṣṭhanti rājasāḥ
:jaghanya-guṇa-vṛtti-sthā
:adho gacchanti tāmasāḥ
<p>Those who act in the mode of goodness are promoted to higher planetary systems to become demigods, those who act in an ordinary way and do not commit excessively sinful acts remain within this middle planetary system, and those who perform abominable sinful actions must go down to hellish life.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6145LagunaBeachJuly261975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="676" link="Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975" link_text="Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975|Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975]]: </span><div class="text"><p style="display: inline;">Nitai: "In this life, any person to the proportionate degree of the varieties of work, either religious or irreligious, as they are performed in the next life also, the same person to the same degree, the same variety, the resultant action of his karma must enjoy or suffer."</p>
<p>Prabhupāda:</p>
:yena yāvān yathādharmo
:dharmo veha samīhitaḥ
:sa eva tat-phalaṁ bhuṅkte
:tathā tāvad amutra vai
:([[Vanisource:SB 6.1.45|SB 6.1.45]])
<p>So in the previous verse we have discussed, dehavān na hy akarma-kṛt. Anyone who has got this material body, he has to work. Everyone has to work. In the spiritual body also you have to work. In the material body also you have to work. Because the working principle is the soul—soul is living force—so he is busy. Living body means there is movement. There is work. He cannot sit idly. In the Bhagavad-gītā it is said, "Not even for a moment one can be idle." That is the symptom of living being. So this working is going on according to the particular body. The dog is also running, and a man is also running. But a man thinks he is very much civilized because he is running on motorcar. Both of them are running, but a man has got a particular type of body by which he can prepare a vehicle or cycle, and he can run on. He is thinking that "I am running in greater speed than the dog; therefore I am civilized. This is the modern mentality. He does not know that what is the difference between running on fifty miles speed or five miles speed or five thousand miles speed or five millions miles of speed. The space is unlimited. Whatever speed you discover, it is still insufficient. Still insufficient.</p>
</div>
</div>
<div id="LectureonSB6145LagunaBeachJuly261975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="676" link="Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975" link_text="Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975|Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is Kṛṣṇa consciousness movement. We are teaching people that you are suffering life after life. Now the human society has come to such a position that they do not know that there is life after this life. They are so advanced. Exactly the cats and dogs, they do not know that there is life after life. That is here stated: yena yāvān yathādharmo dharmo veha samīhitaḥ. Iha, iha means "in this life." Sa eva tat-phalaṁ bhuṅkte tathā tāvat amutra vai. Amutra means "next life." So we are preparing our next life in this... Yatha adharmaḥ, yathā dharmaḥ. There are two things: you can act piously or impiously. There is no third, no third path. One path is pious; one path is nonpious. So here both are mentioned. Yena yāvān yathādharmaḥ, dharmaḥ. Dharma means constitutional. Dharma does not mean, as it is stated in some of the English dictionary, "a kind of faith." Faith may be blind. That is not dharma. Dharma means original, constitutional position. That is dharma. I have several times said... Just like water. Water is liquid. That is its dharma. Water, if by circumstantially it becomes solid, ice, but still, it tries to become again liquid because that is its dharma. You put ice, and gradually it will become liquid. That means this solid condition of the water is artificial. By some chemical composition the water has become solid, but by natural course it becomes liquid.</p>
</div>
</div>
<div id="LectureonSB6145LagunaBeachJuly261975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="676" link="Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975" link_text="Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975|Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the śāstra... You have to learn from the śāstra that who is the master. I have to serve. The master is Kṛṣṇa. And that is our natural position. And if we do not serve Kṛṣṇa, if we serve a big man or a demigod or any other but he is not Kṛṣṇa, that is adharma. So dharma and adharma, these two things, are there. You serve either of them. But the result—according to your service. If you are serving as high-court judge, that salary, and if you serving as ordinary, what is called, washer of dishes, that salary cannot be equal. You cannot expect, becoming a dishwasher, to draw the same salary as the high-court judge is drawing. That is not possible. Therefore it is said, sa eva tat-phalaṁ bhuṅkte. You get... You can become high-court judge. There is no, I mean to say, obstacle. You could be qualified like the high-court judge. Now you are qualified like this, so you have to accept this. Therefore it is said, sa eva tat-phalaṁ bhuṅkte tathā tāvat amutra vai. Amutra. So our life is continuity, eternal. Just like a boy takes education, expecting to become one day high-court judge. But one who has not taken education—he simply played in the street—how he can become a high-court judge? It is not possible. Therefore it is said, sa eva tat-phalaṁ bhuṅkte tathā tāvat amutra, "in future life." But these rascals, they do not know what is future life. This is modern civilization. They are so rascal. But there is future life. So in this life, if you prepare yourself for the next life, then you are intelligent. If you remain irresponsible rascal, do not know what is going to happen next life, then you will have to suffer. That we must know. How I shall know? What I shall prepare for, and where shall I go? That is stated in the Bhagavad-gītā: yānti deva-vratā devān ([[Vanisource:BG 9.25|BG 9.25]]). If you act in goodness, then you will be promoted to the higher planetary system, devān, where demigods live. They have ten thousand years of life, very high standard of life. Yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ. And if you are attached to pitṛ-loka, you can go there. Bhūtejyā yānti bhūtāni. And if you are materially attracted, then you will remain in this material... Mad-yājino 'pi yānti mām: "If you My become devotee, you'll come to Me." Now it is your choice. Make your choice, what you want.</p>
</div>
</div>
<div id="LectureonSB6145LosAngelesJune111976_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="677" link="Lecture on SB 6.1.45 -- Los Angeles, June 11, 1976" link_text="Lecture on SB 6.1.45 -- Los Angeles, June 11, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.45 -- Los Angeles, June 11, 1976|Lecture on SB 6.1.45 -- Los Angeles, June 11, 1976]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:yena yāvān yathādharmo
:dharmo veha samīhitaḥ
:sa eva tat-phalaṁ bhuṅkte
:tathā tāvad amutra vai
:([[Vanisource:SB 6.1.45|SB 6.1.45]])
<p>So, one has to suffer or enjoy. There are two things. So that is according to our activities. That we can practically experience. If one is educated, naturally, he gets a good position, and if one is criminal, he gets another position. There is no difficulty to understand. So there are two things, dharma and adharma. Religiosity and irreligiosity. Religiosity means to abide by the orders of God and irreligiosity means to disobey the orders of God. That's all. Simple thing. But in this connection we must know what is the order of God, what is God, how He orders, how to execute, how we become fit for executing orders. These things—these questions are there, but God is speaking personally, "This is My order," in the Bhagavad-gītā. You'll find, very simple thing.</p>
</div>
</div>
</div>

SB 06.01.44 sambhavanti hi bhadrani... cited

2011-09-16T14:37:09Z

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6144_0" class="quote" parent="SB_Canto_6" book="SB" index="40" link="SB 6.1.44" link_text="SB 6.1.44">
<span class="link">[[Vanisource:SB 6.1.44|SB 6.1.44, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O inhabitants of Vaikuṇṭha, you are sinless, but those within this material world are all karmīs, whether acting piously or impiously. Both kinds of action are possible for them because they are contaminated by the three modes of nature and must act accordingly. One who has accepted a material body cannot be inactive, and sinful action is inevitable for one acting under the modes of material nature. Therefore all the living entities within this material world are punishable.</p>
</div>
<div class="purport text"><p>The difference between human beings and nonhuman beings is that a human is supposed to act according to the direction of the Vedas. Unfortunately, men manufacture their own ways of acting, without reference to the Vedas. Therefore all of them commit sinful actions and are punishable.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6144LosAngelesJuly251975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="674" link="Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975" link_text="Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975|Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975]]: </span><div class="text"><p style="display: inline;">Nitai: "O inhabitants of Vaikuṇṭha, you are all sinless, but those within this material world, they are all karmīs acting piously or impiously. Both kinds of activities are possible for them because they are contaminated by the three modes of nature and must act accordingly. One who has accepted a material body cannot remain inactive, and it is inevitable for one acting under the modes of nature to be sinful. Therefore all the living entities within this material world are punishable."</p>
<p>Prabhupāda:</p>
:sambhavanti hi bhadrāṇi
:viparītāni cānaghāḥ
:kāriṇāṁ guṇa-saṅgo 'sti
:dehavān na hy akarma-kṛt
:([[Vanisource:SB 6.1.44|SB 6.1.44]])
<p>So dehavān we have explained several times. Deha means the body, and vān means one who possesses. Asty arthe vatup. This vat-pratyāya is affixed when there is the meaning of possessing. Therefore Bhagavān. Bhāga means opulence, and vān means one who possesses. That is Bhagavān. So same thing, in the same process: dehavān. So dehavān, every one of us, dehavān. The dog is also dehavān; he has got body. I am also dehavān, every one of us.</p>
</div>
</div>
<div id="LectureonSB6144LosAngelesJuly251975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="674" link="Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975" link_text="Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975|Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we must know what is our constitutional position. That we do not know. We are sat, eternal; therefore we shall act in such a way that will benefit my eternal life. That is sat. Therefore the Vedas instruct, asato mā sad gamaḥ: "Don't be engaged in temporary activities, bodily..." Bodily necessities means temporary. If I am child, my body is of a child's body, then my necessities are different from my father's necessities. So everyone is engaged in bodily necessities. Therefore it is said, dehavān na hy akarma-kṛt. And kāriṇāṁ guṇa-saṅgo 'sti. Infection. We have got this practical understanding. If your body infects some disease, then you have to suffer. And if your body remains uninfected, unaffected by any poisonous..., then you remain healthy. Therefore it is said, sambhavanti hi bhadrāṇi viparītāni cānaghaḥ. Viparītāni. Viparī means just opposite. Sambhavanti bhadrāṇi. One is acting in auspicity, and one is acting viparītāni, just the opposite, inauspicity. In this way we are becoming entangled, life after life. Karinam guṇa-sango 'sti. In other place it is said, karmaṇā daiva-netreṇa: ([[Vanisource:SB 3.31.1|SB 3.31.1]]) "As we are acting auspicious or inauspicious, by higher supervision, higher consideration, judgment, we are getting different body." Otherwise why there are so many varieties of body? This is the cause. One is getting auspicious body, one is getting inauspicious body, but there is one opportunity that... If you want to change materially your auspicious or inauspicious position, that cannot be done. It is fixed up. It cannot be done otherwise. Suppose a man has got a nice body; a dog has got inferior body. You cannot change the... Bodily, you cannot make a man dog or a dog man. That is not possible. But spiritually, you can make. Spiritually, a bad man or bad dog even can be elevated to the highest perfection.</p>
</div>
</div>
<div id="LectureonSB6144LosAngelesJuly251975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="674" link="Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975" link_text="Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975|Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the Kṛṣṇa consciousness movement means they want to educate people, rectifying the basic principle of misconception: "I am body," "I am American," "I am Indian," "I am fat," "I am thin," "I am black," "I am white"—all bodily conception. This has to be removed first of all. So the śāstra says that if one is in the bodily concept of life, then he is no more better than an animal. No better than an animal. Yasyātma-buddhiḥ kunape tri-dhātuke ([[Vanisource:SB 10.84.13|SB 10.84.13]]). We have discussed many times. This bodily concept of life should be first of all removed. We must be enlightened. Otherwise, if we act on the bodily concept of life, then—not bhadrāṇi, not auspicious—everything is inauspicious, viparītāni. Sambhavanti hi bhadrāṇi viparītāni cānaghaḥ, kāriṇām. Kāriṇām means one who is working. Nobody is... Because dead stone, that is sitting idly, but any..., even a small ant, it is also working. That is the difference between matter and the spirit. So we cannot understand this difference, that what is the difference between matter and spirit. Why the big mountain does not move? Because it is dead matter. And a small ant, it moves. Why it is so? That is the difference between matter and spirit. Why you are misunderstanding that "The spirit is also matter; it is coming from chemical"? This miseducation is going on that spirit is also chemical composition, although I cannot experiment it by mixing chemical, producing...</p>
</div>
</div>
<div id="LectureonSB6144LosAngelesJuly251975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="674" link="Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975" link_text="Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975|Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So how it can be stopped? Unless there is spiritual education, unless one is spiritually enlightened, you have to undergo the process of birth, death, old age and disease. You may talk very highly and foolishly, but the process of nature, janma-mṛtyu-jarā-vyādhi ([[Vanisource:BG 13.9|BG 13.9]]), that you cannot stop. That is... Therefore any education which does not give enlightenment on the subject matter of how to stop death, they are all foolish talking. That's all. This is the conclusion, not bhadrāṇi, abhadrāṇi. Sambhavanti bhadrāṇi viparītāni cānaghaḥ, kāriṇāṁ guṇa-saṅgo 'sti. Guṇa-saṅgaḥ. Therefore the Kṛṣṇa consciousness movement is trying to give the association of goodness. There are three guṇas. Just like in a brothel, they are giving the association of darkness, similarly, this Kṛṣṇa consciousness movement is opening so many centers to give the facility to the people in general the association of goodness. That is the difference. Saṅgāt sañjāyate kāmaḥ. If you associate with persons addicted to so many drugs or brothel men, then you will become like that. And if you associate with the Kṛṣṇa conscious men, then you become Kṛṣṇa conscious; you understand what is your real position, what is the aim of life, how to stop birth, death, old age. This is the profit of Kṛṣṇa consciousness movement. And actually, learned, educated circle, they are appreciating that "Government spends so much money for stopping the drug habit, but they have failed. But this Kṛṣṇa consciousness movement have saved so many hippies and young men from this fallen condition of life." That is the practical way. Anyone who has got intelligence, they will see to it.</p>
</div>
</div>
<div id="LectureonSB6144LosAngelesJuly251975_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="674" link="Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975" link_text="Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975|Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore Rūpa Gosvāmī said, prāpañcikatayā buddhyā hari-sambandhi. Īśāvāsyam idam sarvam ([[Vanisource:ISO 1|ISO 1]]). Everything has got relationship with God. We must know that, that nothing can exist without God. Therefore in other sense, everything is God. So everything is God, then how it is material? It is material when it is not used for God. This is material. And if it is used for God, Kṛṣṇa, then it is... Therefore, abhadrāṇi and bhadrāṇi, two things, are to be distinguished. How? This is the process. Try to engage everything in God's service. Then it is bhadrāṇi. And as soon as it is being done for your sense gratification, then it is abhadrāṇi. Try to understand. Two things are there.</p>
:sambhavanti bhadrāṇi
:viparītāni cānaghaḥ
:kāriṇāṁ guṇa-saṅgo 'sti
:dehavān na hy akarma-kṛt
<p>Everyone has to work. Nobody can avoid work. But on account of ignorance, one works in darkness, and on account of light or enlightenment, one works in light. So we have to work in light. This is light working, Kṛṣṇa consciousness, bhakti. Bhakti means...</p>
:māṁ cavyabhicāriṇi
:bhakti-yogena yaḥ sevate
:sa guṇān samatītyaitān
:brahma-bhūyāya kalpate
:([[Vanisource:BG 14.26|BG 14.26]])
<p>There is said guṇa-saṅgaḥ, infected by the modes of material nature. But Kṛṣṇa says anyone, māṁ ca avyabhicāriṇi-bhakti-yogena, avyabhicāriṇi, without any stoppage, twenty-four hours, if one is engaged in devotional service, avyabhicāriṇi bhakti-yogena ya sevate, serving Kṛṣṇa, then he is no more in the guṇa-saṅgaḥ. Here it is said guṇa-saṅgaḥ, infection of the material qualities. So if one is twenty-four hours engaged in Kṛṣṇa's service, he is no more in touch with these three guṇas. Otherwise he will be in touch with the guṇas, different guṇas, and he will be infected, and you have to... Just like if you infect some disease, you have to suffer from that particular disease. This is going on.</p>
</div>
</div>
<div id="LectureonSB6144LosAngelesJune101976_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="675" link="Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976" link_text="Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976|Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976]]: </span><div class="text"><p style="display: inline;">Pradyumna: Translation: "O inhabitants of Vaikuṇṭha, you are sinless, but those within this material world are all karmīs, whether acting piously or impiously. Both kinds of action are possible for them because they are contaminated by the three modes of nature and must act accordingly. One who has accepted a material body cannot be inactive, and sinful action is inevitable for one acting under the modes of material nature. Therefore all the living entities within this material world are punishable."</p>
<p>Prabhupāda:</p>
:sambhavanti hi bhadrāṇi
:viparītāni cānaghāḥ
:kāriṇāṁ guṇa-saṅgo 'sti
:dehavān na hy akarma-kṛt
:([[Vanisource:SB 6.1.44|SB 6.1.44]])
<p>This material world is karma-kṛt—you have to do something. Kṛṣṇa has explained that "Without acting, you cannot even maintain your body and soul together." Śarīra-yātrāpi te na prasiddhyed akarmaṇaḥ. If you become idle, then you cannot even maintain your body. That is the difference between civilized man and uncivilized man or developed country... (aside:) Stop that. Developed country and undeveloped country. Just like America. This land was inhabited by the Red Indians. They could not do anything, but the Europeans, when they migrated, they made it so beautiful country. So karma-kṛt, one has to work. This material world is so made. Tṛtīyā karma-saṅgā anyā śaktir īṣyate.</p>
</div>
</div>
<div id="LectureonSB6144LosAngelesJune101976_6" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="675" link="Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976" link_text="Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976|Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976]]: </span><div style="display: inline;" class="text"><dd>So here the same thing is...</dd>
<dd>sambhavanti hi bhadrāṇi</dd>
<dd>viparītāni cānaghāḥ</dd>
<dd>kāriṇāṁ guṇa-saṅgo 'sti...</dd>
<p>This guṇa-saṅga... Why one is in the lowest grade, and why... There are three grades generally, and if you mix it, it becomes eighty-one. Three into three equal to nine; nine into nine, eighty-one. Therefore we have got so many species of life, 8,400,000. So how it is possible? Now, guṇa-saṅgo 'sti. In the Bhagavad-gītā also it is... Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu ([[Vanisource:BG 13.22|BG 13.22]]). Why there are different varieties of life, so many, 8,400,000? Now, what is the reason? Kāraṇam... Kāraṇam means reason, the cause. Guṇa-saṅga. Guṇa-saṅga. Now, here is temple, and a few yards after this temple there may be a brothel, there may be liquor house. So somebody is coming here, and somebody is going there. So what is the reason? Kāraṇaṁ guṇa-saṇgo 'sti. One is attached to sattva-guṇa; one is attached to rajo-guṇa; one is attached... But everyone is working, and that working must be under the influence of one of these three qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa.</p>
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</div>
</div>

SB 06.01.43 etair adharmo vijnatah... cited

2011-09-16T14:18:03Z

SunitaS:

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[[Category:Srimad-Bhagavatam Canto 07 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6143_0" class="quote" parent="SB_Canto_6" book="SB" index="39" link="SB 6.1.43" link_text="SB 6.1.43">
<span class="link">[[Vanisource:SB 6.1.43|SB 6.1.43, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The candidates for punishment are those who are confirmed by these many witnesses to have deviated from their prescribed regulative duties. Everyone engaged in fruitive activities is suitable to be subjected to punishment according to his sinful acts.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6143LosAngelesJuly241975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="672" link="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975" link_text="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975|Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975]]: </span><div class="text"><p style="display: inline;">Nitai: "The candidates for punishment are those who are confirmed by these many witnesses to have deviated from the prescribed regulative duties. Everyone engaged in fruitive activities is suitable to be subjected to punishment according to his different sinful activities."</p>
<p>Prabhupāda:</p>
:etair adharmo vijñātaḥ
:sthānaṁ daṇḍasya yujyate
:sarve karmānurodhena
:daṇḍam arhanti kāriṇaḥ
:([[Vanisource:SB 6.1.43|SB 6.1.43]])
<p>So we have discussed about the witnesses last, yesterday. You cannot conceal anything from the eyes of God. That is not possible. In the Bhagavad-gītā it is said, sarvato pāṇi-pādas tam. God has His eyes, heads, legs, hands everywhere. Therefore He is all-pervasive. So just like government has got vigilance: you are running on the road; there is vigilance. Similarly, everyone within this material world, either in this planet or lower planetary system or higher planetary system, they are daṇḍam arhanti.</p>
</div>
</div>
<div id="LectureonSB6143LosAngelesJuly241975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="672" link="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975" link_text="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975|Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So therefore it is said here, etair adharmo vijñātaḥ. One who is religious or irreligious, there are so many witnesses. They inform. Kṛṣṇa personally sees also. He is there within the heart. So it is not very difficult for Kṛṣṇa and His agent to understand who is religious or irreligious. Just like I have said many times that our test tube testing is Kṛṣṇa's word that "One who is religious or unreligious..." What is that? Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna: "Four classes of men who are pious, they come to Me for worshiping." Who are they? Ārto arthārthī jijñāsuḥ jñānī, four classes. One who is distressed, he goes to God: "Sir, I am very much distressed. Kindly give me relief." Arthārthī, one is poor, he also goes, provided he is pious. The impious, they'll "Uh, what is God? I will do it." Just like the Communists, they say, "You are poor, so why you are going to the church? Beg from us bread." And poor men, they beg, and they give many breads, and they become atheist: "Well, we are getting from the Communist leaders bread. Why shall I go to church, 'God gives us, give me'?" But because they are poor, poor in knowledge, they do not know that the bread is coming from the Communist factory. It is coming from God, the wheat. That is not manufactured in the factory. But they have no intelligence. They think that "Our Communist friend, he is giving me bread."</p>
</div>
</div>
<div id="LectureonSB6143LosAngelesJune91976_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="673" link="Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976" link_text="Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976|Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976]]: </span><div class="text"><p style="display: inline;">Pradyumna: Translation: "The candidates for punishment are those who are confirmed by these many witnesses to have deviated from their prescribed regulative duties. Everyone engaged in fruitive activities is suitable to be subjected to punishment according to his sinful acts."</p>
<p>Prabhupāda:</p>
:etair adharmo vijñātaḥ
:sthānaṁ daṇḍasya yujyate
:sarve karmānurodhena
:daṇḍam arhanti kāriṇaḥ
:([[Vanisource:SB 6.1.43|SB 6.1.43]])
<p>So you can say that "God is dead" or "There is no God," but that is not the fact. The atheist class of men, they want that there may not be any God; they can do whatever they like. That is not possible. Just like in a small state there are so many CID, police and so many other depart..., detectives, just to find out who is transgressing the law. So in this big government of the universe, how do you think that there is no system of finding out who is culprit? So what is adharma? Etair adharmo vijñātaḥ. Adharma, irreligiosity, or transgressing the law, that is adharma. Dharma and adharma... Dharma means obeying the laws. Just like good citizens means who is obeying the laws of the state. He is good citizen. And other person who is disobeying, they are called outlaws. So what is dharma? Just like it is the duty of good citizen to abide by the laws of the state, similarly, dharmī, a person who is religious, means who is abiding by the laws of God. That's all. And who is not abiding, he is adharmi. That is the difference.</p>
</div>
</div>
</div>

SB 06.01.43 etair adharmo vijnatah... cited

2011-09-16T14:17:39Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"dandam arhanti karinah"|"etair adharmo vijnatah"|"sarve karmanurodhena"|"sthanam dandasya yujyate"}} {{notes|}} {{compiler|Sunita…'

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6143_0" class="quote" parent="SB_Canto_6" book="SB" index="39" link="SB 6.1.43" link_text="SB 6.1.43">
<span class="link">[[Vanisource:SB 6.1.43|SB 6.1.43, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The candidates for punishment are those who are confirmed by these many witnesses to have deviated from their prescribed regulative duties. Everyone engaged in fruitive activities is suitable to be subjected to punishment according to his sinful acts.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6143LosAngelesJuly241975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="672" link="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975" link_text="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975|Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975]]: </span><div class="text"><p style="display: inline;">Nitai: "The candidates for punishment are those who are confirmed by these many witnesses to have deviated from the prescribed regulative duties. Everyone engaged in fruitive activities is suitable to be subjected to punishment according to his different sinful activities."</p>
<p>Prabhupāda:</p>
:etair adharmo vijñātaḥ
:sthānaṁ daṇḍasya yujyate
:sarve karmānurodhena
:daṇḍam arhanti kāriṇaḥ
:([[Vanisource:SB 6.1.43|SB 6.1.43]])
<p>So we have discussed about the witnesses last, yesterday. You cannot conceal anything from the eyes of God. That is not possible. In the Bhagavad-gītā it is said, sarvato pāṇi-pādas tam. God has His eyes, heads, legs, hands everywhere. Therefore He is all-pervasive. So just like government has got vigilance: you are running on the road; there is vigilance. Similarly, everyone within this material world, either in this planet or lower planetary system or higher planetary system, they are daṇḍam arhanti.</p>
</div>
</div>
<div id="LectureonSB6143LosAngelesJuly241975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="672" link="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975" link_text="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975|Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So therefore it is said here, etair adharmo vijñātaḥ. One who is religious or irreligious, there are so many witnesses. They inform. Kṛṣṇa personally sees also. He is there within the heart. So it is not very difficult for Kṛṣṇa and His agent to understand who is religious or irreligious. Just like I have said many times that our test tube testing is Kṛṣṇa's word that "One who is religious or unreligious..." What is that? Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna: "Four classes of men who are pious, they come to Me for worshiping." Who are they? Ārto arthārthī jijñāsuḥ jñānī, four classes. One who is distressed, he goes to God: "Sir, I am very much distressed. Kindly give me relief." Arthārthī, one is poor, he also goes, provided he is pious. The impious, they'll "Uh, what is God? I will do it." Just like the Communists, they say, "You are poor, so why you are going to the church? Beg from us bread." And poor men, they beg, and they give many breads, and they become atheist: "Well, we are getting from the Communist leaders bread. Why shall I go to church, 'God gives us, give me'?" But because they are poor, poor in knowledge, they do not know that the bread is coming from the Communist factory. It is coming from God, the wheat. That is not manufactured in the factory. But they have no intelligence. They think that "Our Communist friend, he is giving me bread."</p>
</div>
</div>
<div id="LectureonSB6143LosAngelesJune91976_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="673" link="Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976" link_text="Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976|Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976]]: </span><div class="text"><p style="display: inline;">Pradyumna: Translation: "The candidates for punishment are those who are confirmed by these many witnesses to have deviated from their prescribed regulative duties. Everyone engaged in fruitive activities is suitable to be subjected to punishment according to his sinful acts."</p>
<p>Prabhupāda:</p>
:etair adharmo vijñātaḥ
:sthānaṁ daṇḍasya yujyate
:sarve karmānurodhena
:daṇḍam arhanti kāriṇaḥ
:([[Vanisource:SB 6.1.43|SB 6.1.43]])
<p>So you can say that "God is dead" or "There is no God," but that is not the fact. The atheist class of men, they want that there may not be any God; they can do whatever they like. That is not possible. Just like in a small state there are so many CID, police and so many other depart..., detectives, just to find out who is transgressing the law. So in this big government of the universe, how do you think that there is no system of finding out who is culprit? So what is adharma? Etair adharmo vijñātaḥ. Adharma, irreligiosity, or transgressing the law, that is adharma. Dharma and adharma... Dharma means obeying the laws. Just like good citizens means who is obeying the laws of the state. He is good citizen. And other person who is disobeying, they are called outlaws. So what is dharma? Just like it is the duty of good citizen to abide by the laws of the state, similarly, dharmī, a person who is religious, means who is abiding by the laws of God. That's all. And who is not abiding, he is adharmi. That is the difference.</p>
</div>
</div>
</div>

SB 06.01.42 suryo 'gnih kham marud devah... cited

2011-09-16T14:02:18Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|}} {{notes|}} {{compiler|SunitaS}} {{complete|}} {{goal|0}} {{first|16Sep11}} {{last|16Sep11}} {{totals_by_section|BG=0|SB=1|CC=0|…'

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6142_0" class="quote" parent="SB_Canto_6" book="SB" index="38" link="SB 6.1.42" link_text="SB 6.1.42">
<span class="link">[[Vanisource:SB 6.1.42|SB 6.1.42, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The sun, fire, sky, air, demigods, moon, evening, day, night, directions, water, land and Supersoul Himself all witness the activities of the living entity.</p>
</div>
<div class="purport text"><p>The members of some religious sects, especially Christians, do not believe in the reactions of karma. We once had a discussion with a learned Christian professor who argued that although people are generally punished after the witnesses of their misdeeds are examined, where are the witnesses responsible for one's suffering the reactions of past karma? To such a person the answer by the Yamadūtas is given here. A conditioned soul thinks that he is working stealthily and that no one can see his sinful activities, but we can understand from the śāstras that there are many witnesses, including the sun, fire, sky, air, moon, demigods, evening, day, night, directions, water, land and the Supersoul Himself, who sits with the individual soul within his heart. Where is the dearth of witnesses? The witnesses and the Supreme Lord both exist, and therefore so many living entities are elevated to higher planetary systems or degraded to lower planetary systems, including the hellish planets. There are no discrepancies, for everything is arranged perfectly by the management of the Supreme God (svābhāvikī jñāna-bala-kriyā ca). The witnesses mentioned in this verse are also mentioned in other Vedic literatures:</p>
:āditya-candrāv anilo 'nalaś ca
:dyaur bhūmir āpo hṛdayaṁ yamaś ca
:ahaś ca rātriś ca ubhe ca sandhye
:dharmo 'pi jānāti narasya vṛttam
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6141LosAngelesJune71976_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="668" link="Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976" link_text="Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976|Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa, guṇa nāma-rūpair vibhāyvante yathā-tatham. He has innumerable means and innumerable forms, according to the necessity. Unlimited forms: Nārāyaṇa, Govinda, Kṛṣṇa, thousands and thousands of names. But He's situated in His own place, and He's governing the whole creation. Īśāvāsyam idaṁ sarvam ([[Vanisource:ISO 1|ISO 1]]). That is the Vedic mantra. Everything is being controlled by Him. How He is controlling, how He is witness, that will be explained in the next verse.</p>
:sūryo 'gniḥ khaṁ marud devaḥ
:somaḥ sandhyā ahanī diśaḥ
:kaṁ kuḥ svayaṁ dharma iti
:hy ete daihyasya sākṣiṇaḥ
<p>This will be explained, next verse, how He is controlling, how things are managed. We can see practically that universal affairs, how things are being managed. Exactly in the right time, the sun is rising, the moon is rising, and they're working exactly to the time. In this season, the sun will stay during daytime so many hours. Exactly we find. Not that this year he's staying from six to six, and next year he's not appearing. No. There is no question of accidents. The same date, same month, and the same appearance of the sun and the moon. Everything. And still we say "There is no God," "God is dead," "There is no controller." This is foolishness. Mūḍha. The mūḍhas, the asses... Mūḍha means asses, one who has no knowledge. It is commonsense affair. That if everything is going on so nicely, how I can think there is no controller? In your house, in your office, if everything goes very nicely, systematically, there is the director, there is the manager, superintendent, and everything is going nice, how, without these things, how the whole universal affair can go so nicely? That is not accidental, that there was a chunk and immediately it became a this and that. No. There was no accident. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ([[Vanisource:BG 9.10|BG 9.10]]). There is no question of accidents. Kṛṣṇa says, "Under My supervision, everything is going on."</p>
</div>
</div>
<div id="LectureonSB614142SuratDecember231970_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="669" link="Lecture on SB 6.1.41-42 -- Surat, December 23, 1970" link_text="Lecture on SB 6.1.41-42 -- Surat, December 23, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.41-42 -- Surat, December 23, 1970|Lecture on SB 6.1.41-42 -- Surat, December 23, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Then again says,</p>
:sūryo 'gniḥ khaṁ marud devaḥ
:somaḥ sandhyāhanī diśaḥ
:kaṁ kuḥ svayaṁ dharma iti
:hy ete daihyasya sākṣiṇaḥ
:([[Vanisource:SB 6.1.42|SB 6.1.42]])
<p>Now we are acting under the influence of different guṇas. Therefore we find the brahminical class of men, the kṣatriya class of men, the vaiśya class of men, the śūdra class of men. That is natural. Natural. A śūdra class of man, his behavior, and a brāhmaṇa class of man, his behavior, is different. And Nārada Muni says, and Bhāgavata also says, that we have to see the symptoms, how one is acting. Yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam. Varṇa, this catur-varṇa-brāhmaṇa, kṣatriya, vaiśya, śūdra—there are symptoms. By symptoms... Just like a physician diagnoses the disease by the symptoms of the disease, similarly, we have to accept one as brāhmaṇa by the symptoms of his behavior, not by birth. It is not said in the Bhagavad-gītā or any śāstra. That is going on in India at the present moment. By birthright one is claiming "I am brāhmaṇa," "I am kṣatriya." That is the cause of falldown of India's civilization. Without any qualities they are claiming, and it is passing on. Here, in every śāstra, the Nārada Pañcarātra, Bhāgavata, Bhagavad-gītā, everywhere... It is said, yasya yal lakṣaṇaṁ proktam. Yasya: the varṇasya, of the varṇa, of the class, there are symptoms.</p>
</div>
</div>
<div id="LectureonSB6142LosAngelesJuly231975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="670" link="Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975" link_text="Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975|Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975]]: </span><div class="text"><p style="display: inline;">Nitai: "The sun, fire, sky, sir, demigods, moon, evening, day, night, directions, water, land and the Supersoul Himself all witness the activities of the living entity."</p>
<p>Prabhupāda:</p>
:sūryo 'gniḥ khaṁ marud devaḥ
:somaḥ sandhyāhanī diśaḥ
:kaṁ kuḥ svayaṁ dharma iti
:hy ete daihyasya sākṣiṇaḥ
:([[Vanisource:SB 6.1.42|SB 6.1.42]])
<p>Sometimes foolish people challenge that "Who has seen? Who has seen?" Sometimes they argue, Christian philosophers, that "If I am suffering the resultant action of my past life, then where is the witness that I have done something wrong in my past life? Where is the witness?" So to them this is the answer, that God has created so many witnesses. The first witness is sūrya, the sun. How you can go away from the sunlight? Anywhere you go... We are in this room. Because it is daytime, the sunlight is there. Sūryaḥ agniḥ. Agniḥ means fire. We have to touch with fire in so many ways. The factories are working fire, the electric powerhouse, the electricity, the oven, the kitchen, fire. So agniḥ..., sūryaḥ agniḥ kham ākāśa, sky. Where you can escape sky? Within the room there is sky; outside, the sky; up, the sky; down, the sky. Everywhere is sky. Sūryaḥ agniḥ khaṁ marud, air. Where is no air? Every place there is air. Devaḥ. Devaḥ means the Supreme Lord. What is that devaḥ?</p>
<p>Nitai: demigods.</p>
</div>
</div>
<div id="LectureonSB6142LosAngelesJune81976_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="671" link="Lecture on SB 6.1.42 -- Los Angeles, June 8, 1976" link_text="Lecture on SB 6.1.42 -- Los Angeles, June 8, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.42 -- Los Angeles, June 8, 1976|Lecture on SB 6.1.42 -- Los Angeles, June 8, 1976]]: </span><div class="text"><p style="display: inline;">Pradyumna: (leads chanting, etc.) Translation: "The sun, fire, sky, air, demigods, moon, evening, day, night, directions, water, land, and the Supersoul Himself all witness the activities of the living entity."</p>
<p>Prabhupāda:</p>
:sūryo 'gniḥ khaṁ marud devaḥ
:somaḥ sandhyāhanī diśaḥ
:kaṁ kuḥ svayaṁ dharma iti hy
:ete daihyasya sākṣiṇaḥ
:([[Vanisource:SB 6.1.42|SB 6.1.42]])
<p>In the Christian religion they do not believe karma, that I did something in my past life. "Where is the evidence that I did something; therefore I am suffering?" They take the analogy: just like a criminal in the court is convinced when there is sufficient witness, not that I have complained against you, and you go to the court, you are punished. No. My charges against you should be corroborated by sufficient witness. So the Christian religionists, they do not believe in the next birth, transmigration of the soul, something like that. So they do not believe also in the fruitive activities' resultant action of our past life. This very word "witness"... It is my personal experience. I was student in the Scottish Churches College, and we had to attend half an hour Bible class. So Dr. W.S. Urquhart, he was teaching, Reverend W.S. Urquhart. He said, I remember, that "Where is the evidence? The Hindus believe in the karma, but where is the evidence that I did it?"</p>
</div>
</div>
<div id="LectureonSB6143LosAngelesJuly241975_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="672" link="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975" link_text="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975|Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So there are so many witnesses, as we have already discussed.</p>
:sūryaḥ agniḥ khaṁ marud devaḥ
:somaḥ sandhyāhanī diśaḥ
:kaṁ kuhsvayaṁ dharma iti
:hy ete daihyasya sākṣiṇaḥ
<p>How Kṛṣṇa is anxious, that "This rascal has been given the nice human form of body to understand Me, My relationship with him." Durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam. Prahlāda Mahārāja said that this human form of body is durlabhaṁ. Labham means "obtainable," and duḥ, "when you have(?) difficulty." So many species of life we had to go through by evolution. Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati. In this way we have got this human form, durlabhaṁ, with great difficulty. So Prahlāda Mahārāja, durlabhaṁ mānuṣaṁ janma. So mānuṣaṁ janma, durlabhaṁ: "very, very difficult to obtain it." So somebody says, "What is the benefit? Everyone dies, and man also dies." But Prahlāda Mahārāja says, "Yes, that is fact." Durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam: "Although it is temporary, but you can achieve the great success of life." That is int Arthadam, arthadam. Artha means some meaningful. If we don't use it as meaningful life, then we are punished, again go to Either go to back to home, back to Godhead, or go to dog's and cat's life. We have to select now. Jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ ([[Vanisource:BG 14.18|BG 14.18]]). If you practice only tamo-guṇa, then you go to hell again.</p>
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SB 06.01.41 yena sva-dhamny ami bhava... cited

2011-09-16T13:58:40Z

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6141_0" class="quote" parent="SB_Canto_6" book="SB" index="37" link="SB 6.1.41" link_text="SB 6.1.41">
<span class="link">[[Vanisource:SB 6.1.41|SB 6.1.41, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The supreme cause of all causes, Nārāyaṇa, is situated in His own abode in the spiritual world, but nevertheless He controls the entire cosmic manifestation according to the three modes of material nature-sattva-guṇa, rajo-guṇa and tamo-guṇa. In this way all living entities are awarded different qualities, different names (such as brāhmaṇa, kṣatriya and vaiśya), different duties according to the varṇāśrama institution, and different forms. Thus Nārāyaṇa is the cause of the entire cosmic manifestation.</p>
</div>
<div class="purport text"><p>The Vedas inform us:</p>
:na tasya kāryaṁ karaṇaṁ ca vidyate
:na tat-samaś cābhyadhikaś ca dṛśyate
:parāsya śaktir vividhaiva śrūyate
:svābhāvikī jñāna-bala-kriyā ca
:(Śvetāśvatara Upaniṣad 6.8)
<p> (Cc. Madhya 13.65, purport)</p>
<p>Nārāyaṇa, the Supreme Personality of Godhead, is almighty, omnipotent. He has multifarious energies, and therefore He is able to remain in His own abode and without endeavor supervise and manipulate the entire cosmic manifestation through the interaction of the three modes of material nature—sattva-guṇa, rajo-guṇa and tamo-guṇa. These interactions create different forms, bodies, activities and changes, which all occur perfectly. Because the Lord is perfect, everything works as if He were directly supervising and taking part in it. Atheistic men, however, being covered by the three modes of material nature, cannot see Nārāyaṇa to be the supreme cause behind all activities. As Kṛṣṇa says in Bhagavad-gītā (7.13):</p>
:tribhir guṇamayair bhāvair
:ebhiḥ sarvam idaṁ jagat
:mohitaṁ nābhijānāti
:mām ebhyaḥ param avyayam
<p>"Deluded by the three modes, the whole world does not know Me, who am above the modes and inexhaustible." Because unintelligent agnostics are mohita, illusioned by the three modes of material nature, they cannot understand that Nārāyaṇa, Kṛṣṇa, is the supreme cause of all activities. As stated in Brahma-saṁhitā (5.1):</p>
:īśvaraḥ paramaḥ kṛṣṇaḥ
:sac-cid-ānanda-vigrahaḥ
:anādir ādir govindaḥ
:sarva-kāraṇa-kāraṇam
<p>"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes."</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB6141LosAngelesJune71976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="668" link="Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976" link_text="Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976|Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976]]: </span><div class="text"><p style="display: inline;">Devotee: (leads chanting, etc.) Translation: "The supreme cause of all causes, Nārāyaṇa, is situated in His own abode in the spiritual world, but nevertheless He controls the entire cosmic manifestation according to the three modes of material nature—sattva-guṇa, rajo-guṇa and tamo-guṇa. In this way all living entities are awarded different qualities, different names such as brāhmaṇa, kṣatriya and vaiśya, different duties according to the varṇāśrama institution, and different forms. Thus Nārāyaṇa is the cause of the entire cosmic manifestation."</p>
<p>Prabhupāda:</p>
:yena sva-dhāmny amī bhāvā
:rajaḥ-sattva-tamomayāḥ
:guṇa-nāma-kriyā-rūpair
:vibhāvyante yathā-tatham
:([[Vanisource:SB 6.1.41|SB 6.1.41]])
<p>So supreme controller is Nārāyaṇa, or Kṛṣṇa. Kṛṣṇa also explains... Here in the śāstra, we understand that Nārāyaṇa is the supreme controller. In many other places the same thing is explained.</p>
:īśvaraḥ paramaḥ kṛṣṇaḥ
:sac-cid-ānanda-vigrahaḥ
:anādir ādir govindaḥ
:sarva-kāraṇa-kāraṇam
:(Bs. 5.1)
<p>So Kṛṣṇa explains in the Bhagavad-gītā: ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate ([[Vanisource:BG 10.8|BG 10.8]]). So Nārāyaṇa... In the Vedic mantra also, the same thing: eko nārāyaṇa āsīt. In the beginning, Nārāyaṇa was there. So Nārāyaṇa is not alone. When you say the king is coming, it does not mean that king is coming alone. King is coming with his ministers, with his secretaries, with his military forces, bodyguards, many thousands. Similarly, when we speak eko nārāyaṇa āsīt, nārāyaṇa paraḥ avyaktāt, it does not mean that Nārāyaṇa is alone. Nārāyaṇa is always... If a king can be surrounded by so many officers and ministers, and Nārāyaṇa is the supreme king, so how He is surrounded by paraphernalia we can just think over.</p>
</div>
</div>
<div id="LectureonSB614142SuratDecember231970_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="669" link="Lecture on SB 6.1.41-42 -- Surat, December 23, 1970" link_text="Lecture on SB 6.1.41-42 -- Surat, December 23, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.41-42 -- Surat, December 23, 1970|Lecture on SB 6.1.41-42 -- Surat, December 23, 1970]]: </span><div class="text"><p style="display: inline;">Prabhupāda: ...means Vedic injunction, and Vedic injunction means directly the Supreme Personality of Godhead. This is the sum and substance. Dharma means approved by the Vedas. You cannot manufacture dharma, "This dharma, that dharma." No. It must be approved by the Vedic injunction. And next? How this material world is created by the Supreme Personality of Godhead. Every religion accepts this: God created this material world.</p>
:yena svadhāmny amī bhāvā
:rajaḥ-sattva-tamomayāḥ
:guṇa-nāma-kriyā-rūpair
:vibhāvyante yathā-tatham
:([[Vanisource:SB 6.1.41|SB 6.1.41]])
<p>The difference between material world and spiritual world is that here in this material world these three qualities are acting. Therefore we find so many different varieties of men. There are three qualities: the quality of goodness, the quality of passion, and the quality of ignorance—sattva, rajas, tamas. Now, these qualities, again mixed up, they create several varieties of... Just like three multiplied by three becomes nine. Nine multiplied by nine becomes eighty-one. Eighty-one multiplied by eighty-one, it becomes so many varieties. Expert color men, they take three colors—that blue, red, and yellow—and mixes the color, and varieties of color is manufactured. Similarly, these three guṇas, originally they are coming from the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="LectureonSB614142SuratDecember231970_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="669" link="Lecture on SB 6.1.41-42 -- Surat, December 23, 1970" link_text="Lecture on SB 6.1.41-42 -- Surat, December 23, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.41-42 -- Surat, December 23, 1970|Lecture on SB 6.1.41-42 -- Surat, December 23, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here it is also said that yena svadhāmni bhāvāḥ. The svadhāmni bhāvāḥ. This goodness, this passion, this mode, they are also represented in the spiritual world. They are also represented in the spiritual world, svadhāmni bhāvāḥ, but a perverted reflection is represented here only. Everything is there. Otherwise, there cannot be any creation. The Vedānta says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Everything, whatever we see, it has got a source of generation, and that is Brahman, Absolute Truth. So these guṇas, these material guṇas, they are also generated from the Absolute Truth. That is explained in Bhagavad-gītā also. But here everything is perverted reflection. Therefore we see in a different way it is represented. Guṇa-nāma-kriyā-rūpair vibhāvyante yathā-tatham. And those qualities, guṇa-nāma, guṇa-nāma-kriyā-rūpaiḥ, when the qualities begin to act, they are represented in different varieties, these qualities. These qualities of goodness, passion, and ignorance, when they are interacted, they represent in different varieties of representation. Just like when there is quality of goodness, then it is brahmanism. That is the representation of the quality of goodness. And when the quality of passion is represented, that is the quality of kṣatriya. And when the quality of ignorance is represented, that is the presentation of the śūdras. And mixed-up quality of ignorance and passion, that is vaiśya. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13|BG 4.13]]). That is stated in the Bhagavad-gītā, that "These four qualitative representation, brāhmaṇas, kṣatriya..."</p>
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</div>
<div id="LectureonSB614142SuratDecember231970_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="669" link="Lecture on SB 6.1.41-42 -- Surat, December 23, 1970" link_text="Lecture on SB 6.1.41-42 -- Surat, December 23, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.41-42 -- Surat, December 23, 1970|Lecture on SB 6.1.41-42 -- Surat, December 23, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Their conception of God or devotional service to God without reference to the Vedas, śruti and smṛti, and the purāṇas," śruti-smṛti-purāṇa, pañcarātra-vidhi, "the Nārada Pañcarātra, these regulative principles, without reference to these regulative principles, if one, anyone, claims that he has become a devotee of the Lord, it is simply disturbance." It is simply disturbance. One cannot become a bona fide devotee without being trained up under the regulative principles of śruti-smṛti-purāṇādi-pañcarātra-vidhi. Rūpa Gosvāmī directly says in his Bhakti-rasāmṛta-sindhu that "Without reference"—that means without being trained up by a bona fide spiritual master—"if one poses that he has become a devotee, he simply creates disturbance. That's all." That is being done. That is being done. We have got so many so-called devotees, but without any reference to the authoritative scripture; therefore we are creating disturbance. Here it is said that guṇa-nāma, guṇa-nāma-kriyā-rūpaiḥ. Guṇa-nāma-kriyā-rūpair vibhāvyante yathā-tatham.</p>
<p>Then again says,</p>
:sūryo 'gniḥ khaṁ marud devaḥ
:somaḥ sandhyāhanī diśaḥ
:kaṁ kuḥ svayaṁ dharma iti
:hy ete daihyasya sākṣiṇaḥ
:([[Vanisource:SB 6.1.42|SB 6.1.42]])
<p>Now we are acting under the influence of different guṇas. Therefore we find the brahminical class of men, the kṣatriya class of men, the vaiśya class of men, the śūdra class of men. That is natural. Natural. A śūdra class of man, his behavior, and a brāhmaṇa class of man, his behavior, is different. And Nārada Muni says, and Bhāgavata also says, that we have to see the symptoms, how one is acting. Yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam. Varṇa, this catur-varṇa-brāhmaṇa, kṣatriya, vaiśya, śūdra—there are symptoms. By symptoms... Just like a physician diagnoses the disease by the symptoms of the disease, similarly, we have to accept one as brāhmaṇa by the symptoms of his behavior, not by birth. It is not said in the Bhagavad-gītā or any śāstra. That is going on in India at the present moment. By birthright one is claiming "I am brāhmaṇa," "I am kṣatriya." That is the cause of falldown of India's civilization. Without any qualities they are claiming, and it is passing on. Here, in every śāstra, the Nārada Pañcarātra, Bhāgavata, Bhagavad-gītā, everywhere... It is said, yasya yal lakṣaṇaṁ proktam. Yasya: the varṇasya, of the varṇa, of the class, there are symptoms.</p>
</div>
</div>
<div id="LectureonSB614142SuratDecember231970_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="669" link="Lecture on SB 6.1.41-42 -- Surat, December 23, 1970" link_text="Lecture on SB 6.1.41-42 -- Surat, December 23, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.41-42 -- Surat, December 23, 1970|Lecture on SB 6.1.41-42 -- Surat, December 23, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So guṇa-nāma-kriyā-rūpair vibhāvyante yathā-tatham. Sūryaḥ agniḥ. Now, the creation, the God's creation, is going on, and we are acting under the influence of the material qualities. As such, when we act in tamo-guṇa, we become entangled with so many sinful activities. Tamo-guṇa. Tamo-guṇa means ignorance. We have to act because in the material world sometimes we are under the influence of goodness, sometimes we are under the influence of passion, sometimes we are under the influence of ignorance. So when we are in ignorance... Everyone commits sin or criminal activities simply by ignorance. Ignorance. Just like by ignorance a child touches a fire. The fire will not excuse. Because it is a child, he does not know, therefore the fire excuses? It does not burn his hand? No. Even it is child, the fire must act. It burns. Similarly, ignorance is no excuse of law. If you commit some sin and go to the law court and if you plead, "Sir, I did not know this law," that is no excuse. You have committed this criminal activity; even though you did not know the law, that does not mean you will be excused.</p>
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</div>
<div id="LectureonSB6142LosAngelesJuly231975_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="670" link="Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975" link_text="Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975|Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we have to give up this nonsense idea as knowledge. We have to understand God as it is said in the śāstras. Practically, you have to judge. Then we shall understand God, His intelligence, how He is working. Because in the previous verse it is said,</p>
:yena sva-dhāmny amī bhāvā
:rajaḥ-sattva-tamomayāḥ
:guṇa-nāma-kriyā-rūpair
:vibhāvyante yathā-tatham
<p>Everything is being supplied by the nature. By the order of Kṛṣṇa, according to the modes of nature, we are contaminating guṇa-nāma. As we are infected with a certain type of guṇa, immediately our body, activities, name... We have contacted, contaminated, with tamo-guṇa... There are so many animals in the tamo-guṇa—trees, plants. Tamo-guṇa: darkness, no knowledge. So similarly sattva-guṇa. If you associate with sattva-guṇa, then you get the body of a brāhmaṇa, intelligent man, saintly man. Everything is ready. It requires only our association. That's all. Therefore the advice is that "You all become the topmost qualified man." That is the propaganda of Kṛṣṇa consciousness. "Become first-class topmost men. Don't remain..." Tamasi mā: "Don't remain in darkness." This is our only request. Otherwise... But why we are making this propaganda? Because Kṛṣṇa wants. We are all servant of Kṛṣṇa; therefore our only aim is to serve Kṛṣṇa. And Kṛṣṇa wants that "Save these rascals from rajo-guṇa, tamo-guṇa. Bring them transcendent to sattva-guṇa, and they will be happy." This is Kṛṣṇa's desire. Nistraiguṇyo bhavārjuna: "Arjuna, you become above the three guṇas." That is the Kṛṣṇa's desire. "Why you are bothering with these guṇas? 'This is my body. This is my family. This is this. This is this. This is this.' You are arguing so much." So therefore Kṛṣṇa said, nistraiguṇyo bhavārjuna: "These are on the material platform. Come to the spiritual platform." Ultimately he said that "You are My very dear friend. Therefore I am disclosing to you the most confidential knowledge." Sarva-dharmān parityajya mām ekaṁ śaraṇam ([[Vanisource:BG 18.66|BG 18.66]]). This is the whole instruction.</p>
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SB 06.01.39 katham svid dhriyate dandah... cited

2011-09-16T13:43:42Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"aho svit katicin nrnam"|"dandyah kim karinah sarve"|"katham svid dhriyate dandah"|"kim vasya sthanam ipsitam"}} {{notes|}} {{comp…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6139_0" class="quote" parent="SB_Canto_6" book="SB" index="35" link="SB 6.1.39" link_text="SB 6.1.39">
<span class="link">[[Vanisource:SB 6.1.39|SB 6.1.39, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">What is the process of punishing others? Who are the actual candidates for punishment? Are all karmīs engaged in fruitive activities punishable, or only some of them?</p>
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<div class="purport text"><p>One who has the power to punish others should not punish everyone. There are innumerable living entities, the majority of whom are in the spiritual world and are nitya-mukta, everlastingly liberated. There is no question of judging these liberated living beings. Only a small fraction of the living entities, perhaps one fourth, are in the material world. And the major portion of the living entities in the material world—8,000,000 of the 8,400,000 forms of life—are lower than human beings. They are not punishable, for under the laws of material nature they are automatically evolving. Human beings, who are advanced in consciousness, are responsible, but not all of them are punishable. Those engaged in advanced pious activities are beyond punishment. Only those who engage in sinful activities are punishable. Therefore the Viṣṇudūtas particularly inquired about who is punishable and why Yamarāja has been designated to discriminate between who is punishable and who is not. How is one to be judged? What is the basic principle of authority? These are the questions raised by the Viṣṇudūtas.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB613439SuratDecember191970_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="658" link="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970" link_text="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.34-39 -- Surat, December 19, 1970|Lecture on SB 6.1.34-39 -- Surat, December 19, 1970]]: </span><div class="text"><p style="display: inline;">Guest: He has not come in there. He is not God.</p>
<p>Prabhupāda: Oh. So naturally... Just like somebody says that "I am God. I have become God by mystic yoga." So one should challenge him, "What kind of God you are? Whenever there is a toothache, you go to the doctor immediately. And you are God?" So I have seen. I have seen one man in America. He had some disciples, some. And he was claiming everyone is God, he is God. And one day he was suffering from toothache. So I asked him, "What kind of God you are, that you are so much painful, suffering from toothache?" And actually, one should challenge these... And they are, practically, another kind of lunatic, who claim that "I am God." Similarly, this challenge is given by the Viṣṇudūtas to the Yamadūtas, that "You are representative of Dharmarāja. Now explain what is dharma and what is adharma." brūta dharmasya nas tattvaṁ yac ca adharmasya lakṣaṇam. Tattva, lakṣaṇam: the symptoms of adharma, and the truth of dharma.</p>
:kathaṁ svid dhriyate daṇḍaḥ
:kiṁ vāsya sthānam īpsitam
:daṇḍyāḥ kiṁ kāriṇaḥ sarve
:āho svit katicin nṛṇām
<p>"Now explain who is subjected to the punishment of Yamarāja. You have come here to take away this Ajāmila to the court of Yamarāja. But first of all explain who is actually subjected to go to the court of Yamarāja for being punished." This is the question, and we shall discuss tomorrow about the answer.</p>
</div>
</div>
<div id="LectureonSB6139SanFranciscoJuly201975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="662" link="Lecture on SB 6.1.39 -- San Francisco, July 20, 1975" link_text="Lecture on SB 6.1.39 -- San Francisco, July 20, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.39 -- San Francisco, July 20, 1975|Lecture on SB 6.1.39 -- San Francisco, July 20, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: What is the process of punishing others? Who are the actual candidates for punishment? Are all karmīs engaged in fruitive activities punishable, or only some of them?</p>
<p>Prabhupāda:</p>
:kathaṁ svid dhriyate daṇḍaḥ
:kiṁ vāsya sthānam īpsitam
:daṇḍyāḥ kiṁ kāriṇaḥ sarve
:āho svit katicin nṛṇām
:([[Vanisource:SB 6.1.39|SB 6.1.39]])
<p>So first question was, brūta dharmasya nas tattvaṁ yac ca adharmasya lakṣaṇam. When there is some vicāra, judgment, it must be done very nicely. A criminal is judged before the magistrate. He is taken just to make proper judgment, "Whether this man is punishable? He committed some criminal activities." The circumstances, the condition of the mind—everything should be judged. This is called judgment. So who is punishable? Deśa-kāla-pātra. There is consideration, deśa-kāla-pātra. Deśa means situation, and kāla, time, and pātra, and the subject. Just like a child, he takes one fruit here. So he is not punishable. According to Vedic system, a child, a woman, a brāhmaṇa, a cow and a saintly person, they are not punishable. Cow, woman, saintly person, brāhmaṇa and child—they are beyond all laws. Even they commit some... They do not do. They have no criminal purpose. Formerly the women were trained up in such a way, very chaste and obedient. So they had no chance to commit any offense. And brāhmaṇas, they are also trained up. Śamo damaḥ satyaṁ śaucam... (children making noise)</p>
</div>
</div>
<div id="LectureonSB6139SanFranciscoJuly201975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="662" link="Lecture on SB 6.1.39 -- San Francisco, July 20, 1975" link_text="Lecture on SB 6.1.39 -- San Francisco, July 20, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.39 -- San Francisco, July 20, 1975|Lecture on SB 6.1.39 -- San Francisco, July 20, 1975]]: </span><div class="text"><p style="display: inline;">Bahulāśva: All the children should go out.</p>
<p>Prabhupāda: No, that's all right. (some devotees say "Jaya!" and applaud) So, children are not punishable. (laughter, more applause) Neither the women. (more applause, laughter) Hm. But don't take advantage. (laughter) And here we have got these brāhmaṇas, saintly persons, women and children. So who is to be punished? (laughter) Yes. Kathaṁ svid dhriyate daṇḍaḥ. So the judge must know who is to be punished. That is judgment. Kathaṁ svid dhriyate daṇḍaḥ sthānam. Deśa-kāla-pātra: according to time, according to circumstances, according to the subject, everything scrutinizingly judged, not whimsically. Nowadays it is the time for emergency. Anyone can be punished without any judgment. But this is not good position.</p>
<p>Then daṇḍyāḥ kiṁ kāriṇaḥ sarve. Kāriṇaḥ means fruitive actors, those who are working for getting some profit. So sometimes with getting profit we make some undesirable activities which is called black market. So that is punishable. There are system... Of course, I cannot quote from where, but it is the system that a merchant, highest profit he can take for exchanging—not more than twenty-five percent. That is the highest. If one merchant takes more than twenty-five percent profit, then he is punishable. This was the system. So the kāriṇaḥ... So we are all workers. So somebody is working for his personal profit, and somebody is working for the profit of Kṛṣṇa. It appears almost similar. A ordinary man is selling some newspaper, and our man selling the magazine. It looks the similar thing, but it is not similar; it is different. Therefore, if a newspaper seller creates some disturbance on the street, the police can punish, but when one is selling Back to Godhead, he is not punishable. (laughter) This is the difference. But nowadays these rascals, they do not know whom to punish, whom not to punish. They take, "All right, you are selling Back to Godhead. You must come police custody." So our are not punishable although doing the same thing. This is judgment.</p>
</div>
</div>
<div id="LectureonSB6139LosAngelesJune51976_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="663" link="Lecture on SB 6.1.39 -- Los Angeles, June 5, 1976" link_text="Lecture on SB 6.1.39 -- Los Angeles, June 5, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.39 -- Los Angeles, June 5, 1976|Lecture on SB 6.1.39 -- Los Angeles, June 5, 1976]]: </span><div class="text"><p style="display: inline;">Devotee: (leads chanting, etc.) Translation: "What is the process of punishing others? Who are the actual candidates for punishment? Are all karmīs engaged in fruitive activities punishable, or only some of them?"</p>
<p>Prabhupāda:</p>
:kathaṁ svid dhriyate daṇḍaḥ
:kiṁ vāsya sthānam īpsitam
:daṇḍyaḥ kiṁ kāriṇaḥ sarve
:aho svit katicin nṛṇām
:([[Vanisource:SB 6.1.39|SB 6.1.39]])
<p>So challenge was replied that "You are representing Dharmarāja. So you have come here to take away this person, and we are prohibiting. So you have challenged us. So first of all explain your position, whether you know what is dharma and what is adharma, who is punishable, under what circumstance one is punished, and one who is punished, where does he go?" Actually, all these descriptions are there in the Śrīmad-Bhāgavatam, different types of hellish life, what kind of sinful activities are punished by what kind of hellish condition. Everything is there. In the Fifth Canto, everything is there. There are different planets where Yamarāja is there, how a dead man or the soul is taken there, the path—everything is in detail there. If you say it is mythology... Why you should say mythology? You have not seen the whole universe, how it is situated. You are simply imagining from this place. So your imagination, imaginology, and we have our mythology. So we have got some evidence, but you have no evidence. At least we have got some support of the books. But what you have got? You are simply imagining, "I think," "I believe." What is this nonsense? What is your proof? Everyone is saying "I believe." Hundreds and thousands... And what is correct? Everyone... At least, we have got something correct. We don't say "I believe." This is not our process of knowledge. We, Kṛṣṇa conscious person, we never say "I believe." No, we immediately quote from the śāstra.</p>
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</div>
<div id="LectureonSB613940SuratDecember211970_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="664" link="Lecture on SB 6.1.39-40 -- Surat, December 21, 1970" link_text="Lecture on SB 6.1.39-40 -- Surat, December 21, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.39-40 -- Surat, December 21, 1970|Lecture on SB 6.1.39-40 -- Surat, December 21, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So he says, kathaṁ svid dhriyate daṇḍaḥ kiṁ vāsya sthānam īpsitam. ([[Vanisource:SB 6.1.39|SB 6.1.39]]) "According to punishment and reward, a man, a living entity..." Living entity means this daṇḍaḥ, this punishment and reward is meant for the human being, not the animals. Animals are not supposed to be under the stringent laws of material nature. Just like in ordinary way, all the state laws are applicable to the human being, not to the animals. Because if an animal goes to the wrong path or if an animal takes away something from your possession, he is not punished, neither anybody goes to complain in the police court. Similarly, human being... That is also civilized human being, advanced, civilized... That is stated here that daṇḍyāḥ kiṁ kāriṇaḥ sarve āho svit katicin nṛṇām. Human being... That is also very few human being, because those who are supposed to be advanced, the Aryans... The Aryans are called the advanced human being. The civilization means Aryan civilization. So katicin nṛṇām. This very word is used here. Not all human beings. Those who are..., they are also punished. But a civilized human being is very much responsible life. The chance is given to get out of this cycle of birth and death. Therefore, for civilized human being, these Vedas, these scriptures, are made for them, not for the rascals and fools, those who are in the lower stage of life, only for the civilized.</p>
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SB 06.01.38 yuyam vai dharma-rajasya... cited

2011-09-16T13:40:38Z

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6138_0" class="quote" parent="SB_Canto_6" book="SB" index="34" link="SB 6.1.38" link_text="SB 6.1.38">
<span class="link">[[Vanisource:SB 6.1.38|SB 6.1.38, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The blessed messengers of Lord Viṣṇu, the Viṣṇudūtas, said: If you are actually servants of Yamarāja, you must explain to us the meaning of religious principles and the symptoms of irreligion.</p>
</div>
<div class="purport text"><p>This inquiry by the Viṣṇudūtas to the Yamadūtas is most important. A servant must know the instructions of his master. The servants of Yamarāja claimed to be carrying out his orders, and therefore the Viṣṇudūtas very intelligently asked them to explain the symptoms of religious and irreligious principles. A Vaiṣṇava knows these principles perfectly well because he is well acquainted with the instructions of the Supreme Personality of Godhead. The Supreme Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: ([[Vanisource:BG 18.66|BG 18.66]]) "Give up all other varieties of religion and just surrender unto Me." Therefore surrender unto the Supreme Personality of Godhead is the actual principle of religion. Those who have surrendered to the principles of material nature instead of to Kṛṣṇa are all impious, regardless of their material position. Unaware of the principles of religion, they do not surrender to Kṛṣṇa, and therefore they are considered sinful rascals, the lowest of men, and fools bereft of all knowledge. As Kṛṣṇa says in Bhagavad-gītā (7.15):</p>
:na māṁ duṣkṛtino mūḍhāḥ
:prapadyante narādhamāḥ
:māyayāpahṛta-jñānā
:āsuraṁ bhāvam āśritāḥ
<p>"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." One who has not surrendered to Kṛṣṇa does not know the true principle of religion; otherwise he would have surrendered.</p>
<p>The question posed by the Viṣṇudūtas was very suitable. One who represents someone else must fully know that person's mission. The devotees in the Kṛṣṇa consciousness movement must therefore be fully aware of the mission of Kṛṣṇa and Lord Caitanya; otherwise they will be considered foolish. All devotees, especially preachers, must know the philosophy of Kṛṣṇa consciousness so as not to be embarrassed and insulted when they preach.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB613439SuratDecember191970_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="658" link="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970" link_text="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.34-39 -- Surat, December 19, 1970|Lecture on SB 6.1.34-39 -- Surat, December 19, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, Śrīdhāra Swami is commenting why they were smiling, these Viṣṇudūtas, because the Yamadūtas were criticizing, "Why you are interfering?" The Yamadūtas did not know that whatever action is taken by the representative of Viṣṇu, they are not, I mean to say, unnecessarily interference. They are actual fact. Therefore they are smiling, that "These Yamadūtas, without knowing our position, they are trying to criticize us." So they were smiling. Prahasya, prahasya. Just like if a child speaks something to a learned man, he smiles. So Viṣṇudūta were smiling, hearing the Yamadūtas. Meghasya eva nirhrāda hānir yasya prayātaḥ:(?) "They began to speak in grave voice, as if the thundering cloud."</p>
:śrī-viṣṇudūta uvāca
:yūyaṁ vai dharma-rājasya
:yadi nirdeśa-kāriṇaḥ
:brūta dharmasya nas tattvaṁ
:yac ca adharmasya lakṣaṇam
<p>"You are claiming to be representative of Dharmarāja, Yamarāja." Yamarāja is Dharmarāja. So Viṣṇudūta knows that they are representative. So he challenged. The Viṣṇudūtas challenged the Yamadūtas, that "You are accusing us that we are interfering with your business which is entrusted unto you by the Dharmarāja, the maintainer of dharma. Would you kindly explain what is dharma and what is adharma?" It is very intelligent answer. Yūyaṁ vai dharma-rājasya: "If you are actually representative."</p>
</div>
</div>
<div id="LectureonSB613439SuratDecember191970_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="658" link="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970" link_text="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.34-39 -- Surat, December 19, 1970|Lecture on SB 6.1.34-39 -- Surat, December 19, 1970]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So he is asking... Viṣṇudūta uvāca, yūyaṁ vai dharma-rājasya yadi nirdeśa-kāriṇaḥ. It is a challenge: "So you are claiming that you are representative of Dharmarāja. So we want to know from you what is dharma." Just like yesterday some gentleman came. He said that he has performed yoga, and he has become Nārāyaṇa. Was not? Was not he speaking?</p>
<p>Guest: He has not come in there. He is not God.</p>
<p>Prabhupāda: Oh. So naturally... Just like somebody says that "I am God. I have become God by mystic yoga." So one should challenge him, "What kind of God you are? Whenever there is a toothache, you go to the doctor immediately. And you are God?" So I have seen. I have seen one man in America. He had some disciples, some. And he was claiming everyone is God, he is God. And one day he was suffering from toothache. So I asked him, "What kind of God you are, that you are so much painful, suffering from toothache?" And actually, one should challenge these... And they are, practically, another kind of lunatic, who claim that "I am God." Similarly, this challenge is given by the Viṣṇudūtas to the Yamadūtas, that "You are representative of Dharmarāja. Now explain what is dharma and what is adharma." brūta dharmasya nas tattvaṁ yac ca adharmasya lakṣaṇam. Tattva, lakṣaṇam: the symptoms of adharma, and the truth of dharma.</p>
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<div id="LectureonSB6137SanFranciscoJuly191975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="659" link="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975" link_text="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.37 -- San Francisco, July 19, 1975|Lecture on SB 6.1.37 -- San Francisco, July 19, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So they, with very grave voice and smiling, challenging them. What is that?</p>
:yūyaṁ vai dharma-rājasya
:yadi nirdeśa-kāriṇaḥ
:brūta dharmasya nas tattvaṁ
:yac cādharmasya lakṣaṇam
<p>"So if you are actually servant of Dharmarāja, then you must know what is dharma and what is adharma." Yūyaṁ vai dharma-rājasya yadi nirdeśa-kāriṇaḥ. "That will be your bona fide representation. You cannot do any mistake if you are servant of Dharmarāja." Dharmarāja means... Here there are so many living entities, of course, in the human society. I have explained many times. Dharma, religious system, is in the human society, not in the animal society. The animals does not... They have no knowledge; neither they have capacity to distinguish what is dharma, what is adharma. Their business is simply eating, sleeping, mating and defending. That's all. It is the human society, another extra, not only simply eating, sleeping, mating. That is required because we have got this body. But we have got extra intelligence. Why this extra intelligence? That is for understanding dharma, religion.</p>
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</div>
<div id="LectureonSB6137SanFranciscoJuly191975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="659" link="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975" link_text="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.37 -- San Francisco, July 19, 1975|Lecture on SB 6.1.37 -- San Francisco, July 19, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the question is, they are challenged, "What is dharma and what is adharma? If you are servant of Dharmarāja, you must distinguish what is dharma." So even though the Yamadūtas, they are not very good-looking as the Viṣṇudūtas, still, this question was put to them to explain. They are not very much civilized, you may say. Still, they are expected to know this distinction. Just see. Even the Yamadūtas were how much advanced, and how we are advanced? We do not know what is dharma, what is adharma. We don't make any distinction. Dharma is... We have repeatedly said: dharma means to surrender to Kṛṣṇa, simple. And adharma means everything except this. If you don't surrender to Kṛṣṇa, then whatever you are doing, that is adharma, means nonreligious. Therefore in the Śrīmad-Bhāgavatam it is said, dharmaḥ projjhita-kaitavaḥ atra. Kaitava means cheating, false, pretentious. So all kinds of cheating religion is kicked out. Cheating religions, they are teaching that "We can create God. As we can create television, similarly, we can create God." They are teaching, "This is dharma." Just see how degraded they have... And these things are going on as dharma. Brūta dharmasya nas tattvam. Tattvam. Tattvam means truth. "Don't talk nonsense. Don't waste time." Tattvam: "In truth, what is dharma?" Brūta dharmasya nas tattvaṁ yac ca adharmasya lakṣaṇam: "And how you distinguish from adharma, nonreligious thing?" Knowledge means you should know both things, not one side. You must know what is religious system and what is not religious system. Simply one side is not full knowledge. Upayaṁ ca cintayet prajñā, apayaṁ ca cintayet(?). Just like if you want to do some business, you have calculated that "I shall invest so much money, and I shall get so much profit. So let us do this business. It is very nice." But śāstra says, "No, you have simply calculated the profit, and you also calculate no profit, not one-sided." Similarly, to know dharma, you must know adharma also, the opposite side. If you know white, you should know what is black. Otherwise the knowledge is not... Relative. This world is... If you know the father, then you must know the son. Or if you know the son, then you must know the father. So in the religious system, if one knows the son, the further improvement is to know the father. That is required. Otherwise incomplete. If you simply know the son of God, then it is incomplete. If you know the father of the son of God, then it is complete.</p>
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</div>
<div id="LectureonSB6137SanFranciscoJuly191975_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="659" link="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975" link_text="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.37 -- San Francisco, July 19, 1975|Lecture on SB 6.1.37 -- San Francisco, July 19, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here is a challenge: yūyaṁ vai dharma-rājasya yadi nirdeśa-kāriṇaḥ. Nirdeśa-kāriṇaḥ. Servant means they have no second choice than to carry out the orders of the master. Therefore nirdeśa-kāriṇaḥ. They cannot argue. No. Whatever is ordered, that is served. So if anyone claims to become... He is expecting the... I think... Here the Viṣṇudūtas are also mentioned here, vāsudevokta-kāriṇaḥ. They are also servant. So ukta means whatever order is given by Vāsudeva, they carry out. Similarly, the Yamadūtas, they are servant of Yamarāja. They are also addressed nirdeśa-kāriṇaḥ: "If you are actually servant of Yamarāja, you act according to his direction, then you must know what is dharma and what is adharma." So they are actually bona fide servant of Yamarāja, there is no doubt about it. Now they are giving their identification in this way, yamadūtā ūcuḥ veda-praṇihito dharmaḥ, immediately answered. "What is dharma?" That was the question. Immediately answered. They know what is dharma. Veda-praṇihito dharmaḥ: "Dharma means what is explained in the Vedas." You cannot create dharma. Veda, the original knowledge, Veda means knowledge. Veda-śāstra. So from the time of creation, the Veda was given to Brahmā. Veda... Therefore it is called apauruṣeya; it is not manufactured. That is explained in the Śrīmad-Bhāgavatam, tene brahma hṛdā ādi-kavaye. Brahma, brahma means Veda. Vedas another name is brahma, spiritual knowledge, or all knowledge, brahma. So tene brahma ādi-kavaye hṛdā. So Veda has to be studied from the spiritual master.</p>
</div>
</div>
<div id="LectureonSB6138LosAngelesJune41976_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="661" link="Lecture on SB 6.1.38 -- Los Angeles, June 4, 1976" link_text="Lecture on SB 6.1.38 -- Los Angeles, June 4, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.38 -- Los Angeles, June 4, 1976|Lecture on SB 6.1.38 -- Los Angeles, June 4, 1976]]: </span><div class="text"><p style="display: inline;">Pradyumna: Translation: "The blessed messengers of Lord Viṣṇu, the Viṣṇudūtas, said: If you are actually servants of Yamarāja, you must explain to us the meaning of religious principles and the symptoms of irreligion."</p>
<p>Prabhupāda:</p>
:śrī viṣṇudūtā ūcuḥ
:yūyaṁ vai dharma-rājasya
:yadi nirdeśa-kāriṇaḥ
:brūta dharmasya nas tattvaṁ
:yac cādharmasya lakṣaṇam
:([[Vanisource:SB 6.1.38|SB 6.1.38]])
<p>They challenged, the Yamadūtas challenged: "Who are you, interfering in our business? We have come to arrest him." So, before talking, the, the counterchallenge was that "You spoke that 'We are servants of Dharmarāja. So it is his jurisdiction... This person is impious. So this is the jurisdiction of Dharmarāja. He has to try the case and give him punishment, criminal department, law and order. So, you cannot interfere with us.' " Therefore the challenge is replied by Viṣṇudūtas that "If you are actually representative of Dharmarāja, who tries the case of dharma and adharma, first of all explain what is dharma and what is adharma."</p>
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SB 06.01.37 ity ukte yamadutais te... cited

2011-09-16T13:34:52Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"ity ukte yamadutais te"|"megha-nirhradaya gira"|"tan pratyucuh prahasyedam"|"vasudevokta-karinah"}} {{notes|}} {{compiler|SunitaS…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6137_0" class="quote" parent="SB_Canto_6" book="SB" index="33" link="SB 6.1.37" link_text="SB 6.1.37">
<span class="link">[[Vanisource:SB 6.1.37|SB 6.1.37, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śukadeva Gosvāmī continued: Being thus addressed by the messengers of Yamarāja, the servants of Vāsudeva smiled and spoke the following words in voices as deep as the sound of rumbling clouds.</p>
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<div class="purport text"><p>The Yamadūtas were surprised to see that the Viṣṇudūtas, although polite, were hindering the rule of Yamarāja. Similarly, the Viṣṇudūtas were also surprised that the Yamadūtas, although claiming to be servants of Yamarāja, the supreme judge of religious principles, were unaware of the principles of religious action. Thus the Viṣṇudūtas smiled, thinking, "What is this nonsense they are speaking? If they are actually servants of Yamarāja they should know that Ajāmila is not a suitable candidate for them to carry off."</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB613439SuratDecember191970_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="658" link="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970" link_text="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.34-39 -- Surat, December 19, 1970|Lecture on SB 6.1.34-39 -- Surat, December 19, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So diśo vitimirālokāḥ kurvantaḥ svena tejasā. Svena: "By your own effulgence you are dissipating the darkness, all directions. You are so bright, brilliant." Kim arthaṁ dharma-pālasya: "Oh, we can understand that you are not ordinary living entities. You are coming from some exalted planet. What business you have got to interfere with our business?" Dharma-pālasya.</p>
:śrī-śuka uvāca
:ity ukte yamadūtais te
:vāsudevokta-kāriṇaḥ
:tān pratyūcuḥ prahasyedaṁ
:megha-nirhrādayā girā
<p>When they were addressed by the assistants of Yamarāja, then the representative of Vāsudeva, vāsudevokta-kāriṇaḥ, those who are followers of the order of Vāsudeva... Representative... (aside:) Again you have to stand, please. Tān pratyūcuḥ prahasyedaṁ megha-nirhrādayā girā. Now, the Viṣṇudūta, they began to speak in a very grave language, just like resounding the cloud. (commentary:) Kim anya-lokasyānyasya prakāśa yat tu tathā bhūta diśaḥ kurvantaḥ bhavatam anuṣitaṁ yam ity āhuḥ kim artham ity āha (?). Indirectly, the Yamadūtas said that "You are so exalted, so it is not very good for you to interfere with our business." They politely submitted. And... (commentary:) Ato daṇḍyādaṇḍya-jñāna-śūnyā iti śaura evākṣnod dhiyā dharma-rājasya kiṅkarā ity anvitaṁ vadanti viṣayena prahasya tān pratyūcuḥ (?).</p>
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</div>
<div id="LectureonSB6137SanFranciscoJuly191975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="659" link="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975" link_text="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.37 -- San Francisco, July 19, 1975|Lecture on SB 6.1.37 -- San Francisco, July 19, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: "Śukadeva Gosvāmī continued to speak: After the messengers of Yamarāja thus addressed the Viṣṇudūtas, those perfected beings who are personal associates of Vāsudeva smiled and, with voices resounding as the sound of the cloud, gravely spoke the following words."</p>
<p>Prabhupāda:</p>
:ity ukte yamadūtais te
:vāsudevokta-kāriṇaḥ
:tān pratyūcuḥ prahasyedaṁ
:megha-nirhrādayā girā
:([[Vanisource:SB 6.1.37|SB 6.1.37]])
<p>So the Yamadūtas, they very politely submitted. They could understand immediately that these persons so nicely decorated, four hands, looking very youthful, all the good qualities... So with due submission, they said that "You look so nice, gentle. Why you are interfering with our duties?" Kim arthaṁ dharma-pālasya kiṅkarān no niṣedhatha. So they accepted the submission. Very humbly they submitted, with great respect. Therefore they were smiling. And the word is used here, tān pratyūcuḥ prahasya idam. When there is argument, dealing, if the words are exchanged very politely, so things go on nicely. So prahasya. Prahasya, now they are challenging, the Viṣṇudūta, that "You are claiming to become the servants of Yamarāja, and he is Dharmarāja, he is authority, and how is that you do not know whom to arrest and whom not to arrest? This man is now free from all sinful reaction. How is that you are claiming to be servant of Yamarāja, Dharmarāja, and do not know?" Therefore they were smiling.</p>
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<div id="LectureonSB6137SanFranciscoJuly191975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="659" link="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975" link_text="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.37 -- San Francisco, July 19, 1975|Lecture on SB 6.1.37 -- San Francisco, July 19, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So their challenge was that "You are claiming to be servants of Yamarāja, but we are doubting whether you are bona fide servants of Yamarāja. Otherwise why you are committing this mistake?" So this indicates the servant should be as good as the master. That is servant. Because sometimes servants may be challenged. So that is the qualification of Kṛṣṇa's servant. Kṛṣṇa's servant must be always equipped, because they have to meet so many opposing elements, Kṛṣṇa's the... Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ([[Vanisource:BG 4.8|BG 4.8]]). There are so many... Practically the whole material world is full of duṣkṛtām. They want to create God. They don't want to become servant of God. That is their challenge. Therefore, anyone who is claiming to become servant of God, Kṛṣṇa, he must be well equipped to meet the challenging spirit of others. Prahasya idaṁ megha-nirhrādayā girā. Very gravely enquired from them. What is that enquiry? They said, śrī-viṣṇudūtā ūcuḥ. The Viṣṇudūta replied. Their submission was, "Sir, you are so nice gentlemen. You appear to be coming from the very elevated planets, and why you are interfering?"</p>
<p>So they, with very grave voice and smiling, challenging them. What is that?</p>
:yūyaṁ vai dharma-rājasya
:yadi nirdeśa-kāriṇaḥ
:brūta dharmasya nas tattvaṁ
:yac cādharmasya lakṣaṇam
<p>"So if you are actually servant of Dharmarāja, then you must know what is dharma and what is adharma." Yūyaṁ vai dharma-rājasya yadi nirdeśa-kāriṇaḥ. "That will be your bona fide representation. You cannot do any mistake if you are servant of Dharmarāja." Dharmarāja means... Here there are so many living entities, of course, in the human society. I have explained many times. Dharma, religious system, is in the human society, not in the animal society. The animals does not... They have no knowledge; neither they have capacity to distinguish what is dharma, what is adharma. Their business is simply eating, sleeping, mating and defending. That's all. It is the human society, another extra, not only simply eating, sleeping, mating. That is required because we have got this body. But we have got extra intelligence. Why this extra intelligence? That is for understanding dharma, religion.</p>
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<div id="LectureonSB6137SanFranciscoJuly191975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="659" link="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975" link_text="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.37 -- San Francisco, July 19, 1975|Lecture on SB 6.1.37 -- San Francisco, July 19, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here is a challenge: yūyaṁ vai dharma-rājasya yadi nirdeśa-kāriṇaḥ. Nirdeśa-kāriṇaḥ. Servant means they have no second choice than to carry out the orders of the master. Therefore nirdeśa-kāriṇaḥ. They cannot argue. No. Whatever is ordered, that is served. So if anyone claims to become... He is expecting the... I think... Here the Viṣṇudūtas are also mentioned here, vāsudevokta-kāriṇaḥ. They are also servant. So ukta means whatever order is given by Vāsudeva, they carry out. Similarly, the Yamadūtas, they are servant of Yamarāja. They are also addressed nirdeśa-kāriṇaḥ: "If you are actually servant of Yamarāja, you act according to his direction, then you must know what is dharma and what is adharma." So they are actually bona fide servant of Yamarāja, there is no doubt about it. Now they are giving their identification in this way, yamadūtā ūcuḥ veda-praṇihito dharmaḥ, immediately answered. "What is dharma?" That was the question. Immediately answered. They know what is dharma. Veda-praṇihito dharmaḥ: "Dharma means what is explained in the Vedas." You cannot create dharma. Veda, the original knowledge, Veda means knowledge. Veda-śāstra. So from the time of creation, the Veda was given to Brahmā. Veda... Therefore it is called apauruṣeya; it is not manufactured. That is explained in the Śrīmad-Bhāgavatam, tene brahma hṛdā ādi-kavaye. Brahma, brahma means Veda. Vedas another name is brahma, spiritual knowledge, or all knowledge, brahma. So tene brahma ādi-kavaye hṛdā. So Veda has to be studied from the spiritual master.</p>
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<div id="LectureonSB6137LosAngelesJune31976_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="660" link="Lecture on SB 6.1.37 -- Los Angeles, June 3, 1976" link_text="Lecture on SB 6.1.37 -- Los Angeles, June 3, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.37 -- Los Angeles, June 3, 1976|Lecture on SB 6.1.37 -- Los Angeles, June 3, 1976]]: </span><div class="text"><p style="display: inline;">Pradyumna: Translation: "Śukadeva Gosvāmī continued: Being thus addressed by the messengers of Yamarāja, the servants of Vāsudeva smiled and spoke the following words in voices as deep as the sound of rumbling clouds."</p>
<p>Prabhupāda:</p>
:śri-śuka uvāca
:ity ukte yamadūtais te
:vāsudevokta-kāriṇaḥ
:tān pratyūcuḥ prahasyedaṁ
:megha-nirhrādayā girā
:([[Vanisource:SB 6.1.37|SB 6.1.37]])
<p>In this verse the word vāsudevokta-kāriṇaḥ... Vāsudeva, Kṛṣṇa, vāsudeva-ukta, ukta means what is said by Vāsudeva. Ukta means what is spoken by Vāsudeva, Kṛṣṇa. Vāsudevokta-kāriṇaḥ: they'll do that, that's all. This is devotee. There is no difficulty to become devotee. At once you can become a devotee, within a second. They ask something, sometimes, that "How long it will take to become a devotee?" It will take one second. How? Vāsudevokta-kāriṇaḥ. You simply accept that whatever Vāsudeva says, you'll do, that's all. Vāsudeva says so many things. Vāsudeva says to Arjuna that "You fight." So if you accept, "Yes, I'll fight," then you become devotee. But Arjuna denied, "No, Kṛṣṇa, I'll not fight." That is our disease. Our whole disease is that as soon as we agree to accept the words of Kṛṣṇa, we are liberated, immediately. We are immediately in the Vaikuṇṭha. As as soon we deny, immediately within māyā.</p>
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<div id="LectureonSB6137LosAngelesJune31976_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="660" link="Lecture on SB 6.1.37 -- Los Angeles, June 3, 1976" link_text="Lecture on SB 6.1.37 -- Los Angeles, June 3, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.37 -- Los Angeles, June 3, 1976|Lecture on SB 6.1.37 -- Los Angeles, June 3, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this word is a very important word, vāsudevokta-kāriṇaḥ. A devotee has nothing to do anything more except to execute the order of Kṛṣṇa. That is transcendental platform. They do not know what is transcendental plat... Transcendental meditation means to think of Kṛṣṇa always. That is transcendental meditation. That is said in the Bhagavad-gītā:</p>
:yoginām api sarveṣāṁ
:mad-gatenāntar-ātmanā
:śraddhāvān bhajate yo māṁ
:sa me yuktatamo mataḥ
:([[Vanisource:BG 6.47|BG 6.47]])
<p>Who is the first-class yogi? Kṛṣṇa says, "That person who is always thinking of Me Yoginām api sarveṣāṁ. There are many varieties of yogis, but this person, who is thinking of Me, he has no more to think any other thing." Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā: within the core of the heart, he's thinking of Kṛṣṇa. This is the ideal transcendental meditation, meditation. It has become a medicine now. (laughter) To become fatty, to have more power for sex, it is not meditation, but medicine. So this is wanted. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā ([[Vanisource:BG 6.47|BG 6.47]]). That is the supermost, topmost position of yogi. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam (Brs. 1.1.11). In this material world the jñāna-bhūmika, or the modes of goodness, that is very estimated. So, transcending that position also. Karma is lower position, karmīs... (aside:) That child is disturbing. Hm. Jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānuśīlanam ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]). Simply remain prepared how to execute the order of Kṛṣṇa. Ānukūlyena. "Kṛṣṇa says this; now I must do it." That is vāsudevokta-kāriṇaḥ. Ukta means whatever He says.</p>
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SB 06.01.34-36 sarve padma-palasaksah... cited

2011-09-16T13:31:23Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"kiritinah kundalino"|"lasat-puskara-malinah"|"pita-kauseya-vasasah"|"sarve padma-palasaksah"}} {{notes|}} {{compiler|SunitaS}} {{…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB613436_0" class="quote" parent="SB_Canto_6" book="SB" index="32" link="SB 6.1.34-36" link_text="SB 6.1.34-36">
<span class="link">[[Vanisource:SB 6.1.34-36|SB 6.1.34-36, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The order carriers of Yamarāja said: Your eyes are just like the petals of lotus flowers. Dressed in yellow silken garments, decorated with garlands of lotuses, and wearing very attractive helmets on your heads and earrings on your ears, you all appear fresh and youthful. Your four long arms are decorated with bows and quivers of arrows and with swords, clubs, conchshells, discs and lotus flowers. Your effulgence has dissipated the darkness of this place with extraordinary illumination. Now, sirs, why are you obstructing us?</p>
</div>
<div class="purport text"><p>Before even being introduced to a foreigner, one becomes acquainted with him through his dress, bodily features and behavior and can thus understand his position. Therefore when the Yamadūtas saw the Viṣṇudūtas for the first time, they were surprised. They said, "By your bodily features you appear to be very exalted gentlemen, and you have such celestial power that you have dissipated the darkness of this material world with your own effulgences. Why then should you endeavor to stop us from executing our duty?" It will be explained that the Yamadūtas, the order carriers of Yamarāja, mistakenly considered Ajāmila sinful. They did not know that although he was sinful throughout his entire life, he was purified by constantly chanting the holy name of Nārāyaṇa. In other words, unless one is a Vaiṣṇava, one cannot understand the activities of a Vaiṣṇava.</p>
<p>The dress and bodily features of the residents of Vaikuṇṭhaloka are properly described in these verses. The residents of Vaikuṇṭha, who are decorated with garlands and yellow silken garments, have four arms holding various weapons. Thus they conspicuously resemble Lord Viṣṇu. They have the same bodily features as Nārāyaṇa because they have attained the liberation of sārūpya, but they nevertheless act as servants. All the residents of Vaikuṇṭhaloka know perfectly well that their master is Nārāyaṇa, or Kṛṣṇa, and that they are all His servants. They are all self-realized souls who are nitya-mukta, everlastingly liberated. Although they could conceivably declare themselves Nārāyaṇa or Viṣṇu, they never do so; they always remain Kṛṣṇa conscious and serve the Lord faithfully. Such is the atmosphere of Vaikuṇṭhaloka. Similarly, one who learns the faithful service of Lord Kṛṣṇa through the Kṛṣṇa consciousness movement will always remain in Vaikuṇṭhaloka and have nothing to do with the material world.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB612734SuratDecember171970_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="646" link="Lecture on SB 6.1.27-34 -- Surat, December 17, 1970" link_text="Lecture on SB 6.1.27-34 -- Surat, December 17, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.27-34 -- Surat, December 17, 1970|Lecture on SB 6.1.27-34 -- Surat, December 17, 1970]]: </span><div class="text"><p style="display: inline;">Yamunā: In Siddhaloka there are angels? That means angels?</p>
<p>Prabhupāda: Yes. (break) There are many different types of human beings. So, the Caranas, the demigods, the Siddhas. Don't think that in every planet you can find out the same bodily features. There are different bodily features. So in Siddhaloka they have got the same bodily features, but their powers are far, far greater than ours. Siddha-sat...</p>
<p>Now they are describing,</p>
:sarve padma-palāśākṣāḥ
:pīta-kauśeya-vāsasaḥ
:kirīṭinaḥ kuṇḍalino
:lasat-puṣkara-mālinaḥ
<p>"You are so beautiful-looking that all of your eyes are just like lotus petals." Sarve padma-palāśākṣāḥ pīta-kauśeya-vāsasaḥ: "And you are very nicely dressed with yellow colored garments and ornaments," and kirīṭinaḥ, "with helmet," kirīṭinaḥ kuṇḍalinaḥ, "earrings, nice earrings, nice jewels, helmets," kirīṭinaḥ kuṇḍalino lasat-puṣkara..., "and with nice flower garlands." This is the description of the inhabitants of Vaikuṇṭhaloka. There is no hat-coat-pant. They are dressed in a different way.</p>
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</div>
<div id="LectureonSB613439SuratDecember191970_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="658" link="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970" link_text="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.34-39 -- Surat, December 19, 1970|Lecture on SB 6.1.34-39 -- Surat, December 19, 1970]]: </span><div class="text"><p style="display: inline;">Guest (1): English devotees.</p>
<p>Prabhupāda: That's all right. (Hindi) So the constables of Yamarāja, they are describing the bodily features of the Viṣṇudūta. You can have an idea of the Viṣṇuloka, or Vaikuṇṭhaloka. From this study, we have to understand that there is a spiritual sky, and that is far, far extensive than the material sky. You cannot even measure the sky covered by one universe, and there are innumerable universes. That is... All together, that is one-fourth of the whole sky. It is a rough estimate only, according to the Vedic scripture. And the three-fourths of the sky is spiritual sky. The population in the spiritual sky is far, far greater than the material sky. Only a few living entities who are rebelled... Just like the population in the prison house is insignificant compared to the whole population of the state, similarly, the living entities who are here in this material world, they are very insignificant. Including all the universes, all the planets together, they are an insignificant portion of the whole living entities. Ananta. Hy anantāya kalpate. The living entities, there is no counting, ananta, unlimited number of living entities. Therefore in the Vedas the living entities are plural, but God is one. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13).</p>
:sarve ca nūtna-vayasaḥ
:sarve cāru-caturbhujāḥ
:dhanur-niṣaṅgāsi-gadā-
:śaṅkha-cakrāmbuja-śriyaḥ
:([[Vanisource:SB 6.1.34|SB 6.1.34]])
<p>This is another description of the feature. Sarve ca nūtna-vayasaḥ. In the Vaikuṇṭhaloka, the inhabitants are always young, just like Kṛṣṇa or Viṣṇu is always young. There is no old age. Old age is here in this material world because this material body becomes old, not the spirit soul. Spirit soul is always fresh. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20|BG 2.20]]). So they are describing that "You are... You look all just very young." And sarve cāru-caturbhujāḥ: "And you are beautifully embodied with four hands." Sarve cāru-caturbhujāḥ. (aside:) What is that? Dhanur-niṣaṅgāsi-gadā-śaṅkha-cakrāmbuja-śriyaḥ: "And exactly like Viṣṇu, you have got dhanur, bows; and śaṅkha, conchshell; cakra, disc; gadā, club; and ambuja, padma, lotus flower. Everyone." That means everyone in the Vaikuṇṭhaloka, they are exactly like the bodily feature of the Supreme Personality of Godhead, Nārāyaṇa. This is called sārūpya-mukti. There are five kinds of liberation. This liberation, to have the same bodily feature like Nārāyaṇa, is called sārūpya, "the form exactly like Viṣṇu." Sārūpya-mukti. There are five kinds of liberations: sāyujya, sālokya, sārūpya, sārṣṭi, sāmīpya ([[Vanisource:CC Madhya 6.266|CC Madhya 6.266]]).</p>
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SB 06.01.33 kasya va kuta ayatah... cited

2011-09-16T13:27:30Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"kasmad asya nisedhatha"|"kasya va kuta ayatah"|"kim deva upadeva ya"|"yuyam kim siddha-sattamah"}} {{notes|}} {{compiler|SunitaS}…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6133_0" class="quote" parent="SB_Canto_6" book="SB" index="31" link="SB 6.1.33" link_text="SB 6.1.33">
<span class="link">[[Vanisource:SB 6.1.33|SB 6.1.33, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Dear sirs, whose servants are you, where have you come from, and why are you forbidding us to touch the body of Ajāmila? Are you demigods from the heavenly planets, are you sub-demigods, or are you the best of devotees?</p>
</div>
<div class="purport text"><p>The most significant word used in this verse is siddha-sattamāḥ, which means "the best of the perfect." In Bhagavad-gītā (7.3) it is said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: out of millions of persons, one may try to become siddha, perfect—or, in other words, self-realized. A self-realized person knows that he is not the body but a spiritual soul (ahaṁ brahmāsmi). At the present moment practically everyone is unaware of this fact, but one who understands this has attained perfection and is therefore called siddha. When one understands that the soul is part and parcel of the supreme soul and one thus engages in the devotional service of the supreme soul, one becomes siddha-sat-tama. One is then eligible to live in the Vaikuṇṭha planets or Kṛṣṇaloka. The word siddha-sattama, therefore, refers to a liberated, pure devotee.</p>
<p>Since the Yamadūtas are servants of Yamarāja, who is also one of the siddha-sattamas, they knew that a siddha-sattama is above the demigods and sub-demigods and, indeed, above all the living entities within this material world. The Yamadūtas therefore inquired why the Viṣṇudūtas were present where a sinful man was going to die.</p>
<p>It should also be noted that Ajāmila was not yet dead, for the Yamadūtas were trying to snatch the soul from his heart. They could not take the soul, however, and therefore Ajāmila was not yet dead. This will be revealed in later verses. Ajāmila was simply in an unconscious state when the argument was in progress between the Yamadūtas and the Viṣṇudūtas. The conclusion of the argument was to be a decision regarding who would claim the soul of Ajāmila.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB612734SuratDecember171970_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="646" link="Lecture on SB 6.1.27-34 -- Surat, December 17, 1970" link_text="Lecture on SB 6.1.27-34 -- Surat, December 17, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.27-34 -- Surat, December 17, 1970|Lecture on SB 6.1.27-34 -- Surat, December 17, 1970]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Kasya vā kuta āyātāḥ kasmād asya niṣedhatha: "Who are you, my dear sirs? Why you are forbidding us? What is the purpose of this forbidding?"</p>
:kasya vā kuta āyātāḥ
:kasmād asya niṣedhatha
:kiṁ devā upadevā vā
:yūyaṁ kiṁ siddha-sattamāḥ
<p>They saw that they were not ordinary men. With four hands. Because within this universe, four hands, only Lord Brahmā has got four hands. Nobody has got four hands. But they were four-handed. So they understood that "They are not ordinary living entities. They must be some extraordinary demigods or some upadevatā, almost like demigods." Siddha-sattamāḥ: "Or you are coming from the Siddhaloka." There is a planet which is called Siddhaloka within this universe. In the Siddhaloka they have got full perfection of life. And sometimes the yogis can demonstrate. In the Siddhaloka, for going from one planet to another planet there is no need of vehicles, no need of aeroplane. They can fly themselves in the sky. Sometimes we have seen pictures—a beautiful man and woman with wings. That is, of course, imagination. Maybe. We have not seen the inhabitants of the Siddhaloka, but we find it from Vedic scriptures that they can fly in the sky without any help of aeroplane or similar machine. They travel from one planet to another by yoga-siddhi. As the yogis can transfer themselves from one place to another without any difficulty, similarly, the inhabitants of Siddhaloka, they can fly in the sky. (aside:) What is that?</p>
<p>Yamunā: In Siddhaloka there are angels? That means angels?</p>
</div>
</div>
<div id="LectureonSB6132SuratDecember161970_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="653" link="Lecture on SB 6.1.32 -- Surat, December 16, 1970" link_text="Lecture on SB 6.1.32 -- Surat, December 16, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.32 -- Surat, December 16, 1970|Lecture on SB 6.1.32 -- Surat, December 16, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the constables of Yamarāja inquired from the Vaikuṇṭhadūta, the messengers of Vaikuṇṭha, that yūyaṁ pratiṣeddhāraḥ: "Why you are interrupting in our business?" Pratiṣeddhāro. Pratiṣeddhāraḥ. Pratiṣeddhāraḥ means the opposing elements. "Why you are opposing? We are Yamadūta. It is our duty to take away a sinful man, sinful soul, like Ajāmila, who has simply acting misdeeds throughout his whole life. Now, at the end of his life, we are authorized to take him to the Yamarāja. Why you are preventing us? Why you are interrupting in our business?"</p>
:kasya vā kuta āyātāḥ
:kasmād asya niṣedhatha
:kiṁ devā upadevā vā
:yūyaṁ kiṁ siddha-sattamāḥ
<p>So because the Viṣṇudūtas were very beautiful, four-handed, exactly resembling Lord Viṣṇu... As I have explained, in the Vaikuṇṭhaloka all the inhabitants, their feature of the body are exactly like Lord Viṣṇu, four-handed, with conchshell, lotus flower, club, and disc. So they never saw Viṣṇudūta before, these Yamadūtas, because they go in an atmosphere where sinful activities are executed. But this time they were astonished, that "How these beautiful personalities are here?" Kiṁ devā upadevā vā yūyaṁ kiṁ siddha-sattamāḥ. So, "Will you kindly let us know wherefrom you are coming? Are you coming from the Siddhaloka planet or heavenly planet?" Because in the material world nobody knows that there is a spiritual sky beyond this material sky... As it is stated in the Bhagavad-gītā, paras tasmād tu bhava anyaḥ: "There is another nature." This is one nature, material nature, where millions and trillions of universes are clustered together in the corner of the spiritual sky. This is only one universe, within which there are innumerable planets. But there are millions and trillions of universes also. That is material creation. Material creation means one-fourth part of the whole creation. Three-fourths part is spiritual creation. Ekāṁśena sthito jagat ([[Vanisource:BG 10.42|BG 10.42]]). Kṛṣṇa says in the Bhagavad-gītā, "This whole material world is existing in one fourth of My energy." kiṁ devā upadevā vā bhṛśaṁ kiṁ siddha-sattamāḥ.</p>
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<div id="LectureonSB6132SanFranciscoJuly171975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="654" link="Lecture on SB 6.1.32 -- San Francisco, July 17, 1975" link_text="Lecture on SB 6.1.32 -- San Francisco, July 17, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.32 -- San Francisco, July 17, 1975|Lecture on SB 6.1.32 -- San Francisco, July 17, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So ūcur niṣedhitās tāṁs te. They are the servants of Yamarāja, vaivasvata. So therefore they are vaivasvata-puraḥsarāḥ. The important assistants of Vaivasvata, Yamarāja, they heard that somebody is warning, "Don't touch." In the previous verse we have learned, vārayām āsuḥ, forbidden, "Don't touch," ojasā, very strongly. So they became surprised, "Who are these persons? They are interfering with our business. We have come from supreme authority, magistrate." Just like police comes with his warrant of magistrate—nobody can check it. If somebody wants to check it, then he will be punished. The whole government force is behind the warrant of the police. Nobody can check it. If there is riot, then government will bring military forces to accept. So this is called ruling. So we are under these rulings. However foolishly we may declare we are independent, that is our completely foolishness. When the warrant is there, you cannot check it. The whole power is behind. Either you become the great scientist or philosopher, when the warrant of death will come from Yamarāja, there is no power to check it. Therefore they were surprised, that "Who is this foolish?" But they saw that the persons, they are coming from Vaikuṇṭha. They had different features, so beautiful, four handed, nicely decorated. So they were surprised.</p>
<p>Therefore in the next verse it is:</p>
:kasya vā kuta āyātāḥ
:kasmād asya niṣedhatha
:kiṁ devā upadevā yā
:yūyaṁ kiṁ siddha-sattamāḥ
<p>"You are so nice." Because they are Yamarāja. Their bodily features already described: twisted face and the hair standing just perpendicularly. So they never saw. Why they? Even... We are supposed to be civilized man. We have not seen how the bodies are there in the Vaikuṇṭha. Here you can understand that in the Vaikuṇṭha planets, as the Lord Viṣṇu is four-handed, similarly, all the inhabitants there, they are also four-handed and equally dressed. Just like here, if your President Ford comes, he also dressed like a nice gentleman. And there are many others also, equally nicely dressed. You cannot distinguish who is President and who is ordinary man. Similarly, in the Vaikuṇṭhaloka all the inhabitants are equally in external feature: four-handed with the weapons—the disc, the club, the conchshell, the lotus flower. All the Vaikuṇṭha's inhabitants: the same dress, same garment, same ornaments, same weapons. But still, there is distinction, that kaustubha jewel. That you will find Him hanging. By that kaustubha jewel, one can understand that "Here is Lord Viṣṇu, and here is ordinary living being." Just like the president has got his confidential plaque. If one challenges his credential, he can show, "Yes." The same principle.</p>
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<div id="LectureonSB6133SanFranciscoJuly181975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="656" link="Lecture on SB 6.1.33 -- San Francisco, July 18, 1975" link_text="Lecture on SB 6.1.33 -- San Francisco, July 18, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.33 -- San Francisco, July 18, 1975|Lecture on SB 6.1.33 -- San Francisco, July 18, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: "Dear sirs, whose servant are you, where have you come from, and for what reason are you forbidding us to touch the body of Ajāmila? Are you coming from the heavenly planets, are you demigods, sub-demigods, or the best of the perfected devotees?"</p>
<p>Prabhupāda:</p>
:kasya vā kuta āyātāḥ
:kasmād asya niṣedhatha
:kiṁ devā upadevā yā
:yūyaṁ kiṁ siddha-sattamāḥ
:([[Vanisource:SB 6.1.33|SB 6.1.33]])
<p>This Yamarāja, he has been given his jurisdiction on the lower portion of the universe, Pātāla. Yamarāja is not one of the candidates, but he has been designated to go down and administer the government there. (child making noise)</p>
<p>Jayatīrtha: The children should go out.</p>
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</div>
<div id="LectureonSB6133SanFranciscoJuly181975_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="656" link="Lecture on SB 6.1.33 -- San Francisco, July 18, 1975" link_text="Lecture on SB 6.1.33 -- San Francisco, July 18, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.33 -- San Francisco, July 18, 1975|Lecture on SB 6.1.33 -- San Francisco, July 18, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So these Yamadūtas, order carriers of Yamarāja, they were surprised to see how nice they are, good-looking. So they were surprised, and they were asking question that kasya vā, "Whose servants you are? We are Yamarāja's servant. We are so ugly-looking, and you are so beautiful. So whose servants you are?" Kasya, "whose," means either "whose servant" or "whose son," like that. Kasya vā kuta āyātāḥ: "And wherefrom you are coming?" Kasmāt: "And what is the business? Here you have got... You are so nice-looking. We have come to take this sinful man, and what business you have got here? Why you are forbidding us?" Kiṁ devāḥ: "Are you demigods or semi-demigods?" In the upper planetary system there are gods, demigods. But yūyaṁ kiṁ siddha-sattamāḥ. Siddha-sattamāḥ means in the spiritual world. Siddha means "completely perfect," and sattamāḥ, "devotees."</p>
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</div>
<div id="LectureonSB6133SanFranciscoJuly181975_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="656" link="Lecture on SB 6.1.33 -- San Francisco, July 18, 1975" link_text="Lecture on SB 6.1.33 -- San Francisco, July 18, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.33 -- San Francisco, July 18, 1975|Lecture on SB 6.1.33 -- San Francisco, July 18, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So kasya vā kuta āyātāḥ kasmād asya niṣedhatha: "Then why you are forbidding us? You look so nicely, very highly born, and why you are forbidding us? We have come here to discharge our duties, to take this man to Yamaloka. He is so sinful. Why you are interrupting our business?" Yes. So in the next verses the description is there of the Viṣṇudūta. So sarve padma-palāśākṣāḥ: exactly the feature like Nārāyaṇa. Padma-palāśa: their eyes are compared with the lotus petal, very nice. Sarve: "All of you look so nice." Padma-palāśa-akṣāḥ pīta-kauśeya-vāsasaḥ. In Vaikuṇṭha, people, they also dress with yellow cloth, pīta-kauśeya, or this saffron color. This is Vaikuṇṭha dress. Kauśeya, pīta, the dress, garments. Kirīṭinaḥ: "with helmets." Kuṇḍalinaḥ: "with nice earring." Kirīṭinaḥ kuṇḍalino lasat-puṣkara-mālinaḥ, "and very nice flower garland." This is Vaikuṇṭha dress. Lasat-puṣkara-mālinaḥ, sarve ca nūtna-vayasaḥ: all young men. In Vaikuṇṭha there is no old age, although they are eternal. That is the real form of the spirit. The old age is due to this body, material body. Material thing is born and stays for some time, and then it is annihilated. So up to the time of annihilation, it becomes so old, nasty, bad-looking. But in the Vaikuṇṭha there is no such thing. Nityaḥ śāśvato 'yam.</p>
</div>
</div>
<div id="LectureonSB6133HonoluluJune11976_6" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="657" link="Lecture on SB 6.1.33 -- Honolulu, June 1, 1976" link_text="Lecture on SB 6.1.33 -- Honolulu, June 1, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.33 -- Honolulu, June 1, 1976|Lecture on SB 6.1.33 -- Honolulu, June 1, 1976]]: </span><div class="text"><p style="display: inline;">Pradyumna: (leads chanting, etc.) Translation: "Dear sirs, whose servants are you, where have you come from, and why are you forbidding us to touch the body of Ajāmila? Are you demigods from the heavenly planets, are you subdemigods, or are you the best of the devotees?"</p>
<p>Prabhupāda:</p>
:kasya vā kuta āyātāḥ
:kasmād asya niṣedhātha
:kiṁ devā upadevā yā
:yūyaṁ kiṁ siddha-sattamāḥ
:([[Vanisource:SB 6.1.33|SB 6.1.33]])
<p>So the Yamadūtas, their description of the body already given. They are not very good-looking. So when they saw the Viṣṇu-dūta—the description of the Viṣṇu-dūta is in the next verse—they were surprised, that "Wherefrom such nice features of the body..." They have been described here, sarve padma-palāśākṣāḥ. They saw that their eyes were just like petals of the lotus flower, so beautiful. Sarve padma-palāśākṣāḥ pīta-kauśeya-vāsasaḥ. And all dressed in saffron cloth, yellow. Kirīṭinaḥ, with helmet, kuṇḍalino, and earrings. Kuṇḍalino. Lasat-puṣkara-mālinaḥ. And with flower garland. Just imagine if somebody is very good-looking, with helmet and nice earring, bedecked with jewels, and the helmet bedecked with jewels, and cloth yellow, with garland, four hands. Sarve ca nūtna-vayasaḥ. All young, not old like me; all young like you. Nūtna-vayasaḥ. Just (indistinct) very young. Sarve ca nūtna-vayasaḥ sarve cāru-caturbhujāḥ. And four-handed. Here we get two hands, in the Vaikuṇṭha planet we get four hands. Dhanur niṣa aṅgāsi-gadā-śaṇkha-cakra-ambuja śriyaḥ. And each hand is decorated with bow, arrow, sword, and conchshell, and disc. Like that. This is the description of Vaikuṇṭha features.</p>
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SB 06.01.32 ucur nisedhitas tams te... cited

2011-09-16T13:19:57Z

SunitaS: Created page with '<div id="compilation"> <div id="facts"> {{terms|"dharma-rajasya sasanam"|"ke yuyam pratiseddharo"|"ucur nisedhitas tams te"|"vaivasvata-purahsarah"}} {{notes|}} {{compiler|Sunita…'

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6132_0" class="quote" parent="SB_Canto_6" book="SB" index="30" link="SB 6.1.32" link_text="SB 6.1.32">
<span class="link">[[Vanisource:SB 6.1.32|SB 6.1.32, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the order carriers of Yamarāja, the son of the sun-god, were thus forbidden, they replied: Who are you, sirs, that have the audacity to challenge the jurisdiction of Yamarāja?</p>
</div>
<div class="purport text"><p>According to the sinful activities of Ajāmila, he was within the jurisdiction of Yamarāja, the supreme judge appointed to consider the sins of the living entities. When forbidden to touch Ajāmila, the order carriers of Yamarāja were surprised because they had never been hindered in the execution of their duty by anyone within the three worlds.</p>
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB612734SuratDecember171970_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="646" link="Lecture on SB 6.1.27-34 -- Surat, December 17, 1970" link_text="Lecture on SB 6.1.27-34 -- Surat, December 17, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.27-34 -- Surat, December 17, 1970|Lecture on SB 6.1.27-34 -- Surat, December 17, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Yamadūtas, the constables of Yamarāja, they are dragging Ajāmila to take him to the planet there Yamarāja is there. And as soon as he uttered the holy name of Nārāyaṇa, immediately Lord Nārāyaṇa's assistants came, and with grave voice they said, "What are you doing? Stop! You cannot take this man to the Yama-mandira." Ojasā. Ojasā, with great gravity they said,</p>
:ūcur niṣedhitās tāṁs te
:vaivasvata-puraḥsarāḥ
:ke yūyaṁ pratiṣeddhāro
:dharma-rājasya śāsanam
<p>The assistants of the Yamarāja, Yamadūtas, saw that they are very beautiful and their bodily features are very attractive because they are coming from Vaikuṇṭha, with four hands. So immediately they got some respectful attitude and inquired that "Who are you, that you are trying to interrupt in the administration of Yamarāja? It is not possible. You cannot... Nobody has ever interrupted with the administration of Yamarāja, so we are surprised. Who are you?" Ūcur niṣedhitās tāṁs te vaivasvata-puraḥsarāḥ. Vaivasvata-puraḥsarāḥ. Yamarāja is also the son of Manu; therefore his assistants are called vaivasvata-puraḥ. Ke yūyaṁ pratiṣeddhāro dharma-rājasya śāsanam: "Who are you? You have appeared before us as opposing party," pratiyuddhāraḥ. Warriors, they have got opposite party to fight. So they expected there will be fight because they are determined to take away Ajāmila to the Yama-mandira, whereas the Viṣṇudūtas, they forbade, "Oh, you cannot take them. You cannot take him. Stop."</p>
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</div>
<div id="LectureonSB6132SuratDecember161970_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="653" link="Lecture on SB 6.1.32 -- Surat, December 16, 1970" link_text="Lecture on SB 6.1.32 -- Surat, December 16, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.32 -- Surat, December 16, 1970|Lecture on SB 6.1.32 -- Surat, December 16, 1970]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:ke yūyaṁ pratiṣeddhāro
:dharma-rājasya śāsanam
:ūcur niṣedhitās tāṁs te
:vaisvasvata-puraḥ saraḥ
:([[Vanisource:SB 6.1.32|SB 6.1.32]])
<p>So the constables of Yamarāja inquired from the Vaikuṇṭhadūta, the messengers of Vaikuṇṭha, that yūyaṁ pratiṣeddhāraḥ: "Why you are interrupting in our business?" Pratiṣeddhāro. Pratiṣeddhāraḥ. Pratiṣeddhāraḥ means the opposing elements. "Why you are opposing? We are Yamadūta. It is our duty to take away a sinful man, sinful soul, like Ajāmila, who has simply acting misdeeds throughout his whole life. Now, at the end of his life, we are authorized to take him to the Yamarāja. Why you are preventing us? Why you are interrupting in our business?"</p>
:kasya vā kuta āyātāḥ
:kasmād asya niṣedhatha
:kiṁ devā upadevā vā
:yūyaṁ kiṁ siddha-sattamāḥ
<p>So because the Viṣṇudūtas were very beautiful, four-handed, exactly resembling Lord Viṣṇu... As I have explained, in the Vaikuṇṭhaloka all the inhabitants, their feature of the body are exactly like Lord Viṣṇu, four-handed, with conchshell, lotus flower, club, and disc. So they never saw Viṣṇudūta before, these Yamadūtas, because they go in an atmosphere where sinful activities are executed. But this time they were astonished, that "How these beautiful personalities are here?" Kiṁ devā upadevā vā yūyaṁ kiṁ siddha-sattamāḥ. So, "Will you kindly let us know wherefrom you are coming? Are you coming from the Siddhaloka planet or heavenly planet?" Because in the material world nobody knows that there is a spiritual sky beyond this material sky... As it is stated in the Bhagavad-gītā, paras tasmād tu bhava anyaḥ: "There is another nature." This is one nature, material nature, where millions and trillions of universes are clustered together in the corner of the spiritual sky. This is only one universe, within which there are innumerable planets. But there are millions and trillions of universes also. That is material creation. Material creation means one-fourth part of the whole creation. Three-fourths part is spiritual creation. Ekāṁśena sthito jagat ([[Vanisource:BG 10.42|BG 10.42]]). Kṛṣṇa says in the Bhagavad-gītā, "This whole material world is existing in one fourth of My energy." kiṁ devā upadevā vā bhṛśaṁ kiṁ siddha-sattamāḥ.</p>
</div>
</div>
<div id="LectureonSB6132SanFranciscoJuly171975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="654" link="Lecture on SB 6.1.32 -- San Francisco, July 17, 1975" link_text="Lecture on SB 6.1.32 -- San Francisco, July 17, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.32 -- San Francisco, July 17, 1975|Lecture on SB 6.1.32 -- San Francisco, July 17, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: "Being forbidden in this way, the order carriers of the son of the sun-god, Yamarāja, immediately replied: Who are all of you who have the audacity to oppose the ruling jurisdiction of Yamarāja, the king of religious principles?"</p>
<p>Prabhupāda:</p>
:ūcur niṣedhitās tāṁs te
:vaivasvata-puraḥsarāḥ
:ke yūyaṁ pratiṣeddhāro
:dharma-rājasya śāsanam
:([[Vanisource:SB 6.1.32|SB 6.1.32]])
<p>Dharma-rājasya śāsanam. There is a ruling all over the universe under the jurisdiction of Dharmarāja, or the supreme judge, for considering sinful and pious activities. There is a big government within this universe. But those who are thinking very poorly, without any advanced knowledge, atheist, they think that everything is coming automatically. Anīśva, anīśvara rahuḥ.(?) They say there is no īśvara, supreme ruler, and everything is happening by nature. But they cannot explain what is nature. At least, they have to admit nature is a power which is controlling him. We are not independent of the laws of nature. That is not possible. Even if you accept nature, then you are under the control of nature. That is a fact. Who is controlling nature, that you may not know because your knowledge is very poor. But nature is controlling you, that you can understand, everyone can understand. You cannot supersede the laws of nature. Daivī hy eṣā guṇamayī mama māyā duratyayā ([[Vanisource:BG 7.14|BG 7.14]]). Just like ordinary criminal, thief. The police is chastising him. He does not think that there is any other power over the police. He thinks the police is the father and mother, and he is poor class. He does not know that police is not the supreme power. The supreme power is the president or the minister of law and order. He thinks, "This constable is everything." So poor-class thinking, they think nature is everything. But any way, everyone is under the control of nature.</p>
</div>
</div>
<div id="LectureonSB6132SanFranciscoJuly171975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="654" link="Lecture on SB 6.1.32 -- San Francisco, July 17, 1975" link_text="Lecture on SB 6.1.32 -- San Francisco, July 17, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.32 -- San Francisco, July 17, 1975|Lecture on SB 6.1.32 -- San Francisco, July 17, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There are three types of experience. One kind of experience is direct experience. That is third-class. And another experience is by history, by books. And another experience is by hearing from the Supreme. So we are gathering experience by hearing from the Supreme. Just like here Śukadeva Gosvāmī is narrating Śrīmad-Bhāgavatam. He has heard it from his father, Vyāsadeva. His father has heard it from Nārada Muni, his spiritual master. Nārada Muni has heard it from Brahmā, the first living creature within this universe. And Brahmā has heard it from Kṛṣṇa. This is called paramparā system. So this kind of knowledge is perfect knowledge. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2|BG 4.2]]). This Vivasvān... Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ. Imaṁ vivasvate yogaṁ proktavān aham avyayam ([[Vanisource:BG 4.1|BG 4.1]]). Kṛṣṇa said, "I first of all narrated this yoga system to Vivasvān, Vivasvān, the sun-god." Vivasvān manave prāha: "So Vivasvān, the sun-god, from him, Manu heard it." Here also it is said, vaivasvata-puraḥsarāḥ. The vaivasvata, this word, comes from Vivasvān. The Yamarāja is authorized because he also heard everything about truth from Vivasvān. Therefore his name is vaivasvata-puraḥsarāḥ. And his servants, they heard it from their master. This is the way. This is the way of understanding.</p>
<p>So ūcur niṣedhitās tāṁs te. They are the servants of Yamarāja, vaivasvata. So therefore they are vaivasvata-puraḥsarāḥ. The important assistants of Vaivasvata, Yamarāja, they heard that somebody is warning, "Don't touch." In the previous verse we have learned, vārayām āsuḥ, forbidden, "Don't touch," ojasā, very strongly. So they became surprised, "Who are these persons? They are interfering with our business. We have come from supreme authority, magistrate." Just like police comes with his warrant of magistrate—nobody can check it. If somebody wants to check it, then he will be punished. The whole government force is behind the warrant of the police. Nobody can check it. If there is riot, then government will bring military forces to accept. So this is called ruling. So we are under these rulings. However foolishly we may declare we are independent, that is our completely foolishness. When the warrant is there, you cannot check it. The whole power is behind. Either you become the great scientist or philosopher, when the warrant of death will come from Yamarāja, there is no power to check it. Therefore they were surprised, that "Who is this foolish?" But they saw that the persons, they are coming from Vaikuṇṭha. They had different features, so beautiful, four handed, nicely decorated. So they were surprised.</p>
</div>
</div>
<div id="LectureonSB6132SanFranciscoJuly171975_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="654" link="Lecture on SB 6.1.32 -- San Francisco, July 17, 1975" link_text="Lecture on SB 6.1.32 -- San Francisco, July 17, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.32 -- San Francisco, July 17, 1975|Lecture on SB 6.1.32 -- San Francisco, July 17, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So there is government. Therefore they were surprised that "Who are you that you are trying to..." Dharma-rājasya śāsanam. Śāsanam means government. "You are trying to resist us, from the government of Dharmarāja? We have never experienced. How is this? Who are you?" So this is the question. Now we shall discuss next day how this government of Dharmarāja is violated and why it is violated. We will hear next.</p>
</div>
</div>
<div id="LectureonSB6132HonoluluMay311976_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="655" link="Lecture on SB 6.1.32 -- Honolulu, May 31, 1976" link_text="Lecture on SB 6.1.32 -- Honolulu, May 31, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.32 -- Honolulu, May 31, 1976|Lecture on SB 6.1.32 -- Honolulu, May 31, 1976]]: </span><div class="text"><p style="display: inline;">Pradyumna: "When the order carriers of Yamarāja, the son of the sun-god, were thus forbidden, they replied, 'Who are you, sirs, to have the audacity to challenge the jurisdiction of Yamarāja?' "</p>
<p>Prabhupāda:</p>
:ūcur niṣedhitās tāṁs te
:vaivasvata-puraḥsarāḥ
:ke yūyaṁ pratiṣeddhāro
:dharma-rājasya śāsanam
:([[Vanisource:SB 6.1.32|SB 6.1.32]])
<p>So there is śāsana. Śāsana means government. Śās-dhātu I have several times explained. Śās-dhātu means ruling. Śās-dhātu. From śās-dhātu the word has come, śāsana. There are many other words. From śās-dhātu is śāstra. And from śās-dhātu, śāstra. From śās-dhātu, śāsanam. The Sanskrit words are coined from the dhātu verb. So śās-dhātu means ruling. So there is ruling. You cannot think that you are independent. There is government. If you disobey the ruling, the government has got police department, and if you are still disobedient there will be military department. You cannot disobey the rulings of the government. Similarly, this government, God's government, there are so many things—government officers, department rulings. Don't think that there was a chunk and immediately there was... Nonsense. It is not chunk. (laughs) It is regular government. Just like we have here a small place. In Hawaii you have got so many government officers, rulers. And do you think such a vast (indistinct) is manifested and there is no ruling? Just see how poor thought. There is ruling. Don't think all of a sudden that... Any sane man can understand that things are being carried systematically—the seasonal changes, the seasonal fruits and flowers, the sunrise, the moonrise, the birds, death, old age, disease, everything systematically. And is that happening by chance? Why by chance one does not live forever? There is no such chance, sir. There is ruling. You cannot say, "Now here is a chance the man has not died." Where is that chance? Why do you speak of nonsense chance? It is not chance. It is ruling. You must die. However, utopianly says, "Now we shall live." Oh, that is not. There is ruler.</p>
</div>
</div>
<div id="LectureonSB6132HonoluluMay311976_6" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="655" link="Lecture on SB 6.1.32 -- Honolulu, May 31, 1976" link_text="Lecture on SB 6.1.32 -- Honolulu, May 31, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.32 -- Honolulu, May 31, 1976|Lecture on SB 6.1.32 -- Honolulu, May 31, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this Ajāmila... We have already described his life—cheating, roguism and prostitute-hunter and so many things, that is his life. So he's subjected to the punishment, to be punished by the Yamarāja. So his order carriers have come to take him away. But, in the meantime, the Viṣṇudūtas came and asked them, "No. Don't touch him. Don't touch him." So they were surprised: "What is this?" Therefore they are asking, ke yūyaṁ pratiṣeddhāro dharma-rājasya śāsanam: "Who are you, interfering with government's law? Who are you?" They are surprising. "Nobody has checked us." Just like police... They come... Police comes to somebody's house, everyone knows there is some business, serious business. Who will ask the police, "Why you are entering here?" No. Nobody has right. (indistinct) But why this punishment? Just to save him from so many other punishments. That is the law in Manu-saṁhitā, that a murderer is killed, then his all sinful activities, reaction of life, finishes by that killing, by that hanging. Otherwise next life he has to suffer so many things. So when the king orders a murderer to be killed, it is his mercy. It is his mercy. Because he saves him from so many other entanglement. Better kill him so that his sinful reaction is finished. Similarly, Yamarāja, the sinful man taken to the Yamarāja, he is put into suffering, the same principle as a prisoner. He has to suffer for a time, six months or one year or sometimes more than that, just to atone for his sinful activities. So nobody can check. You can imagine that "There is no God, there is no Yamarāja, there is no punishment. Let me do." That is your fancy. But it is not the fact. Fact is, if we commit some sin we must suffer from it, and there is nobody in the world who can check it.</p>
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</div>
</div>

SB 06.01.31 vikarsato 'ntar hrdayad... cited

2011-09-16T13:15:46Z

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[[Category:Srimad-Bhagavatam Canto 06 - Cited Verses]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6131_0" class="quote" parent="SB_Canto_6" book="SB" index="29" link="SB 6.1.31" link_text="SB 6.1.31">
<span class="link">[[Vanisource:SB 6.1.31|SB 6.1.31, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The order carriers of Yamarāja were snatching the soul from the core of the heart of Ajāmila, the husband of the prostitute, but with resounding voices the messengers of Lord Viṣṇu, the Viṣṇudūtas, forbade them to do so.</p>
</div>
<div class="purport text"><p>A Vaiṣṇava, one who has surrendered to the lotus feet of Lord Viṣṇu, is always protected by Lord Viṣṇu's order carriers. Because Ajāmila had chanted the holy name of Nārāyaṇa, the Viṣṇudūtas not only immediately arrived on the spot but also at once ordered the Yamadūtas not to touch him. By speaking with resounding voices, the Viṣṇudūtas threatened to punish the Yamadūtas if they continued trying to snatch Ajāmila's soul from his heart. The order carriers of Yamarāja have jurisdiction over all sinful living entities, but the messengers of Lord Viṣṇu, the Viṣṇudūtas, are capable of punishing anyone, including Yamarāja, if he wrongs a Vaiṣṇava.</p>
<p>Materialistic scientists do not know where to find the soul within the body with their material instruments, but this verse clearly explains that the soul is within the core of the heart (hṛdaya); it is from the heart that the Yamadūtas were extracting the soul of Ajāmila. Similarly, we learn that the Supersoul, Lord Viṣṇu, is also situated within the heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61|BG 18.61]])). In the Upaniṣads it is said that the Supersoul and the individual soul are living in the same tree of the body as two friendly birds. The Supersoul is said to be friendly because the Supreme Personality of Godhead is so kind to the original soul that when the original soul transmigrates from one body to another, the Lord goes with him. Furthermore, according to the desire and karma of the individual soul, the Lord, through the agency of māyā, creates another body for him.</p>
<p>The heart of the body is a mechanical arrangement. As the Lord says in Bhagavad-gītā (18.61):</p>
:īśvaraḥ sarva-bhūtānāṁ
:hṛd-deśe 'rjuna tiṣṭhati
:bhrāmayan sarva-bhūtāni
:yantrārūḍhāni māyayā
<p>"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." Yantra means a machine, such as an automobile. The driver of the machine of the body is the individual soul, who is also its director or proprietor, but the supreme proprietor is the Supreme Personality of Godhead. One's body is created through the agency of māyā (karmaṇā daiva-netreṇa ([[Vanisource:SB 3.31.1|SB 3.31.1]])), and according to one's activities in this life, another vehicle is created, again under the supervision of daivī māyā (daivī hy eṣā guṇa-mayī mama māyā duratyayā ([[Vanisource:BG 7.14|BG 7.14]])). At the appropriate time, one's next body is immediately chosen, and both the individual soul and the Supersoul transfer to that particular bodily machine. This is the process of transmigration. During transmigration from one body to the next, the soul is taken away by the order carriers of Yamarāja and put into a particular type of hellish life (naraka) in order to become accustomed to the condition in which he will live in his next body.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB612734SuratDecember171970_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="646" link="Lecture on SB 6.1.27-34 -- Surat, December 17, 1970" link_text="Lecture on SB 6.1.27-34 -- Surat, December 17, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.27-34 -- Surat, December 17, 1970|Lecture on SB 6.1.27-34 -- Surat, December 17, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The nārāyaṇa-sena, the assistants of Lord Nārāyaṇa, they are also looking like Nārāyaṇa. They have also got four hands. In the Vaikuṇṭha planets the residents are also exactly of the same feature of Nārāyaṇa. Just like in this planet the king and the citizens have the same feature of body—two hands, two legs... (break) The same bodily feature. There are five kinds of mukti, liberation: sārūpya, sālokya, sāmīpya, sārṣṭi. Sārṣṭi liberation is not accepted by the devotees. Not sārṣṭi; sārūpya. And those who are devotees of Kṛṣṇa, they do not accept any one of these liberations. Although, by the mercy of Kṛṣṇa, they are elevated to the planet Goloka Vṛndāvana, but from their part they do not wish any kind of liberation. They simply want to serve the Lord. And Bhaktivinoda Ṭhākura says that "I may take birth in a family as an ant where there are devotees," because in the house of a devotee, the ants also, by eating the remnants of the foodstuff of the devotee, becomes liberated. A devotee's position is so great, a pure devotee. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11).</p>
:vikarṣato 'ntar hṛdayād
:dāsī-patim ajāmilam
:yama-preṣyān viṣṇudūtā
:vārayām āsur ojasā
<p>The Yamadūtas, the constables of Yamarāja, they are dragging Ajāmila to take him to the planet there Yamarāja is there. And as soon as he uttered the holy name of Nārāyaṇa, immediately Lord Nārāyaṇa's assistants came, and with grave voice they said, "What are you doing? Stop! You cannot take this man to the Yama-mandira." Ojasā. Ojasā, with great gravity they said,</p>
:ūcur niṣedhitās tāṁs te
:vaivasvata-puraḥsarāḥ
:ke yūyaṁ pratiṣeddhāro
:dharma-rājasya śāsanam
<p>The assistants of the Yamarāja, Yamadūtas, saw that they are very beautiful and their bodily features are very attractive because they are coming from Vaikuṇṭha, with four hands. So immediately they got some respectful attitude and inquired that "Who are you, that you are trying to interrupt in the administration of Yamarāja? It is not possible. You cannot... Nobody has ever interrupted with the administration of Yamarāja, so we are surprised. Who are you?" Ūcur niṣedhitās tāṁs te vaivasvata-puraḥsarāḥ. Vaivasvata-puraḥsarāḥ. Yamarāja is also the son of Manu; therefore his assistants are called vaivasvata-puraḥ. Ke yūyaṁ pratiṣeddhāro dharma-rājasya śāsanam: "Who are you? You have appeared before us as opposing party," pratiyuddhāraḥ. Warriors, they have got opposite party to fight. So they expected there will be fight because they are determined to take away Ajāmila to the Yama-mandira, whereas the Viṣṇudūtas, they forbade, "Oh, you cannot take them. You cannot take him. Stop."</p>
</div>
</div>
<div id="LectureonSB6131SanFranciscoJuly161975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="651" link="Lecture on SB 6.1.31 -- San Francisco, July 16, 1975" link_text="Lecture on SB 6.1.31 -- San Francisco, July 16, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.31 -- San Francisco, July 16, 1975|Lecture on SB 6.1.31 -- San Francisco, July 16, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: "As the order carriers of Yamarāja were snatching out the soul from the core of the heart of Ajāmila, the husband of the prostitute, the order carriers of Viṣṇu forbade them with great resounding voices to do so."</p>
<p>Prabhupāda:</p>
:vikarṣato 'ntar hṛdayād
:dāsī-patim ajāmilam
:yama-preṣyān viṣṇudūtā
:vārayām āsur ojasā
:([[Vanisource:SB 6.1.31|SB 6.1.31]])
<p>So when the order carriers of Yamarāja were trying to take away Ajāmila from this world to the other lower planetary system... Below this universe there are many planetary systems. They are called Pātāla, Atala, Vitala, Talātala, Rasātala, Mahātala, Sutala—seven layers. So below that layers there is hellish planets. Just like up there are heavenly planets, similarly, down there are hellish planets. So Yamarāja, his kingdom, his jurisdiction, is within these hellish planets.</p>
</div>
</div>
<div id="LectureonSB6131SanFranciscoJuly161975_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="651" link="Lecture on SB 6.1.31 -- San Francisco, July 16, 1975" link_text="Lecture on SB 6.1.31 -- San Francisco, July 16, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.31 -- San Francisco, July 16, 1975|Lecture on SB 6.1.31 -- San Francisco, July 16, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So he was attached to the son, always chanting "Nārāyaṇa." "Nārāyaṇa, please come. Nārāyaṇa, please eat. Nārāyaṇa, please sit down." So at the time of death he loudly chanted, "Nārāyaṇa." He thought his son will save him from the hands of these Yamadūtas. But immediately Kṛṣṇa's attendants immediately came there, Viṣṇudūtas. And immediately they ordered, "You Yamadūtas, carriers of order, stop, you cannot do it." That is stated here. Yama-preṣyān viṣṇudūtā vārayām āsuḥ: "Do not touch him." Ojasā: "very strongly." "If you touch, then you will be punished. Don't do it." (laughter) Ojasā. Ojasā. Ojasā means very strongly. Just like a master orders the servant, "You must do it," similarly, ojasā. This is the benefit of becoming Vaiṣṇava and chanting. If you chant offenselessly... This man had no offense. He was misguided accidentally, but he did not commit any offense. He did not perform all sinful activities, that "I am now chanting Nārāyaṇa, so it is being nullified. So let me go on doing these sinful activities and chant Nārāyaṇa." No, he did not do so. He did not know what is the benefit of chanting Nārāyaṇa's name. He did not know. So therefore, unconsciously, he was offenseless. Nāmno balād yasya hi pāpa-buddhiḥ. If one thinks that "I am chanting Hare Kṛṣṇa mantra, and it is said, 'By chanting Hare Kṛṣṇa, everyone's sinful reaction of life becomes nullified,' so let me do these two thing," oh, that is very great offense. Nāmno balād yasya. You have heard about ten offenses. This is the gravest offense.</p>
</div>
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<div id="LectureonSB6131HonoluluMay301976_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="652" link="Lecture on SB 6.1.31 -- Honolulu, May 30, 1976" link_text="Lecture on SB 6.1.31 -- Honolulu, May 30, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.31 -- Honolulu, May 30, 1976|Lecture on SB 6.1.31 -- Honolulu, May 30, 1976]]: </span><div class="text"><p style="display: inline;">Pradyumna: "The order carriers of Yamarāja were snatching the soul from the core of the heart of Ajāmila, the husband of the prostitute. But with resounding voices the messengers of Lord Viṣṇu, the Viṣṇudūtas, forbade them to do so."</p>
<p>Prabhupāda:</p>
:vikarṣato 'ntar hṛdayād
:dāsī-patim ajāmilam
:yama-preṣyān viṣṇudūta
:vārayām āsur ojasā
:([[Vanisource:SB 6.1.31|SB 6.1.31]])
<p>So the Yamadūtas were dragging Ajāmila—not this body, but the soul. Body will stay there, but the soul (indistinct). Now wherefrom? Vikarṣato antar hṛdayād. From the core of the heart. Now, from the śāstra you can understand where the soul is. Soul is not in the brain, not in the here, there. No. Therefore when the soul is taken away, going away from the heart, we say "heart failure." Heart failure means the soul has gone. The soul lives in the heart. This is proof from the śāstra. Not only the soul, but the Supersoul also is there. Supersoul is God, Kṛṣṇa, and the individual soul, they're living together. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ([[Vanisource:BG 18.61|BG 18.61]]). Īśvara, the Supreme Lord, He's also there, very minute form, aṇor aṇīyān mahato mahīyān. The dimension of the soul is also mentioned in the śāstra: one ten thousandth part of the tip of a hair.</p>
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<div id="LectureonSB6131HonoluluMay301976_7" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="652" link="Lecture on SB 6.1.31 -- Honolulu, May 30, 1976" link_text="Lecture on SB 6.1.31 -- Honolulu, May 30, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.31 -- Honolulu, May 30, 1976|Lecture on SB 6.1.31 -- Honolulu, May 30, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this is Kṛṣṇa consciousness, and from this verse we can understand that the ātmā, the soul, is within the heart. Why they are searching the soul? So the... If you want to find out where is soul, and if you dissect the heart, then soul is gone. (laughter) That is another danger. (laughs) Better understand from the authority. That is knowledge. Śāstra-cakṣuṣā. Śāstra... From authoritative statement of śāstra you'll see. Don't see by your blunt eyes, rascal, this consciousness. Then you'll never find the actual fact. Śāstra-cakṣuṣā, authority. Just like here. Śāstra says, "Here is the soul." The Yamarāja is snatching, dragging the soul, not his leg or hand. There's no business. As soon as the soul is gone, the leg and hand and everything becomes a lump of matter. That's all. What is the use of it? So vikarṣato 'ntar hṛdayād, antar-hṛdayād, core of heart. Antar means within the heart. Antar-hṛdayād dāsī-patim. Nowadays, sometimes one becomes a prostitute. That is very usual now. But in India still, nobody will marry a prostitute. Nobody. Still. In the Western country, never mind he's a prostitute, she's a prostitute, if she marries—Ph.D. certificate, that's all. So this is old custom. Once one girl becomes prostitute, she'll never be touched. Kṛṣṇa married sixteen thousand wives. Kṛṣṇa can do anything. That is another thing. So these sixteen thousand girls were kidnapped by that Bhaumāsura. So without finding any way how to escaped from this asura's hand, they appealed to Kṛṣṇa that "You save us. This is our position." So Kṛṣṇa is bhakta-vatsala. He came and released them and killed the Bhaumāsura and asked them, "Now you can go to your father's house." So they began to cry. Why? "Now our fathers will not accept us because we have been kidnapped." Just see. "We have been kidnapped. I have no right to go to the father. And we're not married also." "Then, what you want?" "You kindly marry us." "All right. Come on." (laughter) This is Kṛṣṇa. Yes. "You have no shelter. You're taking My shelter? Come on. I shall give you all palaces. Come on." This is Kṛṣṇa. Take shelter of Kṛṣṇa. Never mind what is your position. Kṛṣṇa will accept you and give you all comfort. Ahaṁ tvaṁ sarva-pāpebhyo mokṣayiṣyāmi ([[Vanisource:BG 18.66|BG 18.66]]). He will not kick out, even you are a prostitute. "I will give you protection." So why shall..., we should not take shelter of Kṛṣṇa? This is very natural conclusion.</p>
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<div id="LectureonSB6132HonoluluMay311976_6" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="655" link="Lecture on SB 6.1.32 -- Honolulu, May 31, 1976" link_text="Lecture on SB 6.1.32 -- Honolulu, May 31, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.32 -- Honolulu, May 31, 1976|Lecture on SB 6.1.32 -- Honolulu, May 31, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So immediately things are recorded and, at the time of death, just as in the previous verse, we studied, vikarṣato 'ntar hṛdayād. Antar hṛdayād, in the core of the heart the individual soul and the Supersoul is there, and Yamarāja will take, his order carriers will take the, not the heart, but the soul. The heart of the body, that is made of this material element, that will lie down here. But the soul may be taken by arrangement. This is very, very subtle arrangement, and these rascals, they do not know how things are going on. They are imagining, "I think it is like this and that." There is no value of this "I believe," "I think," "I conjecture." You can do that, but things are going on. The government is very, very strong. Little deviation from the law, you'll be punished. Little deviation. Nature's law, they are so systematically set up that automatically... Just like the same example I've given: you'll infect some disease, automatically you'll have to suffer from the disease. Not that somebody's come to ask you that "You have infected this disease. Now you have to suffer from this." No. The machine is so perfect that as you have infected this disease... This is practically we know. So all of a sudden one gets cholera. So the doctor says that you are very bilious, or cholera (indistinct). So nature's law is so perfect. Daivī hy eṣā guṇamayī mama māyā duratyayā ([[Vanisource:BG 7.14|BG 7.14]]). You cannot escape. Suppose you can eat two ounce, and if you eat four ounce, then you have to starve three days. This is the law. "There's some very palatable dishes. Now eat, let me eat it to my satisfaction," and you'll overeat. No. The nature's law is that you have to starve for three days. Next eating will be after three days.</p>
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