View source for That is the first qualification of the demons. They do not know what is right doing and what is wrong doing

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[[Category:that Is]]
[[Category:First Qualification]]
[[Category:demons]]
[[Category:they]]
[[Category:Do Not Know]]
[[Category:what Is]]
[[Category:Right (Correct)]]
[[Category:doing]]
[[Category:wrong]]
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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="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
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<div id="TheNectarofDevotionBombayJanuary11973_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="12" link="The Nectar of Devotion -- Bombay, January 1, 1973" link_text="The Nectar of Devotion -- Bombay, January 1, 1973">
<div class="heading">That is the first qualification of the demons. They do not know what is right doing and what is wrong doing. Suppose we, just like we restrict anyone who comes to our camp to become our student, we restrict that "You should not do this" or "You should do this." Anywhere, if you go to a physician, he'll say also that "You shall do this." Some "do's" and some "do not's." So the asuras, they do not know, because they have no direction, they do not know what are the "do's" and what are the "do not's."
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<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, January 1, 1973|The Nectar of Devotion -- Bombay, January 1, 1973]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Āsurīm. These are the āsurīm qualities. Read the translation.</p>
<p>Pradyumna: "Arrogance, pride, anger, conceit, harshness and ignorance; these qualities belong to those of demoniac nature, O son of Prtha."</p>
<p>Prabhupāda: Yes. The first word, the most important thing is that ignorance. They do not know actually things as they are, but still they become leader. Andhā yathāndair upanīyamānām. Then what is their other qualities? Go on.</p>
<p>Pradyumna:</p>
:daivī sampad vimokṣāya
:nibandhāyāsurī matā
:mā śucaḥ sampadaṁ daivīm
:abhijāto 'si pāṇḍava
:([[Vanisource:BG 16.5|BG 16.5]])
<p>Prabhupāda: Daivī sampad. If you acquire daivī sampad, then you become liberated from this material bondage. But if you acquire the asuric sampad, then you become entangled. Go on, next?</p>
<p>Pradyumna:</p>
:dvau bhūta-sargau loke 'smin
:daiva āsura eva ca
:daivo vistaraśaḥ prokta
:āsuraṁ pārtha me śṛṇu
:([[Vanisource:BG 16.6|BG 16.6]])
<p>Prabhupāda: Now Kṛṣṇa says that there are two kinds of men, two classes of men. One class, daiva, or demigods, the other class, asura. So "I've spoken many things about the daivas. Now I shall speak about the symptoms of the asuras." What is the asuras?</p>
<p>Pradyumna:</p>
<p>pravṛttiṁ ca nivṛttiṁ ca</p>
<p>janā na vidur āsurāḥ</p>
:na śaucaṁ nāpi cācāro
:na satyaṁ teṣu vidyate
:([[Vanisource:BG 16.7|BG 16.7]])
<p>Prabhupāda: Now describe this.</p>
<p>Pradyumna: "Those who are demoniac do not know what is to be done and what is not be done."</p>
<p>Prabhupāda: That is the first qualification of the demons. They do not know what is right doing and what is wrong doing. Suppose we, just like we restrict anyone who comes to our camp to become our student, we restrict that "You should not do this" or "You should do this." Anywhere, if you go to a physician, he'll say also that "You shall do this." Some "do's" and some "do not's." So the asuras, they do not know, because they have no direction, they do not know what are the "do's" and what are the "do not's." This is the first qualification of the asuras. They do not know. Because they do not like to take lesson from superior. They manufacture their own lesson. Then?</p>
<p>Pradyumna:</p>
<p>na śaucaṁ nāpi cācāro</p>
<p>na satyaṁ teṣu vidyate</p>
:([[Vanisource:BG 16.7|BG 16.7]])
<p>Prabhupāda: Now... Then?</p>
<p>Pradyumna: Asatyam apratiṣṭham...</p>
<p>Prabhupāda: This is the... Asatyam... This is the first word. Asatyam.</p>
<p>Pradyumna: Apratiṣṭhaṁ te jagad...</p>
<p>Prabhupāda: Jagad āhur anīśvaram ([[Vanisource:BG 16.8|BG 16.8]]). This is their first proposition. There is zero, asatyam. (pause) I, I... Asatyam apratiṣṭhaṁ te. They, they do not find out that there is a cause of this material manifestation. Without any cause. The materialistic scientists say, "There was a chunk, and..." What is that? Chunk theory? Come on. So that all of a sudden the chunk became disturbed and there was... And the creation came into existence. So jagad āhur anīśvaram ([[Vanisource:BG 16.8|BG 16.8]]). "There is no God. There is no existence of God." Every religion says... The Christian religion also says, the Muhammadan religion says, the Hindu religion says that God created this cosmic manifestation or this material world. But the asuras will say, "There is no God. There is no creator." Jagad āhur anīśvaram ([[Vanisource:BG 16.8|BG 16.8]]). Then?</p>
<p>Pradyumna: Aparaspara-sambhūtaṁ kim anyat kāma-haitukam.</p>
<p>Prabhupāda: Aparaspara-sambhūtaṁ kim anyat kāma-haitukam. Just like a man and woman accidentally unite and there is a child, similarly, there is no purpose. Somehow or other, the material energy came into existence, and therefore there is creation. This is their argument. This is asuric argument, or the demoniac argument. But the Vedas says, "No." Vedas says that janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). There is original. Absolute Truth, or God, is He from (whom) everything emanates. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). And that God must be sentient. He's not zero. Not zero. The śūnyavādi. He has got brain. He's person. That is explained. The Vedānta-sūtra says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Now they, that Absolute Truth, from where everything is emanating, is discussed in the beginning of the Śrīmad-Bhāgavatam. Therefore Bhāgavatam is accepted as the real commentary on the Vedānta-sūtra. Real commentary. Bhāṣyaṁ brahma-sūtrāṇām **. Vedārtha paribṛṁhitam. These are the statements. This is accepted by the ācāryas. In the Gauḍīya-sampradāya, therefore, the Gosvāmīs, they did not write any comment on the Vedānta-sūtra although other ācāryas like Rāmānujācārya, Mādhavācārya, they wrote commentaries on the Bhagavad, uh, Vedānta-sūtra. But our Gosvāmīs, they did not write purposefully, because they accept that there is already natural perfect commentary written by the same author, Vyāsadeva, the Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrānām **.</p>
<p>So Vedānta-sūtra says, answer, the first aphorism is: athāto brahma jijñāsā. Brahman, the Absolute, that is the main business of the human life, to inquire about the Absolute Truth. Here everything is relative truth. I am the son of my father. My father is the son of his father. His father is the son of his father. You go on. Everything is relative. But who is the Absolute? Who is the Absolute? That inquiry is called Brahma-jijñāsā. Who is the original father? Then if you go on searching like that, within this universe you'll find Lord Brahmā is the origin. He's called, therefore, pitāmaha, Lord Brahmā. But if you still inquire further, who is the father of Brahmā, then you come to Garbhodakaśāyī Viṣṇu. From the Garbhodakaśāyī Viṣṇu, from His abdomen, there sprouted a lotus flower, and (on) the lotus flower, Brahmā was born. Therefore Brahmā's another name is Svayambhūr. He did not come out through the womb of his mother, although the mother was present. Kar..., Garbhodakaśāyī Viṣṇu, we have seen the picture. Lakṣmījī is massaging the lotus feet of Viṣṇu, and Brahmā is sprouted from the abdomen. So this is called omnipotency. Generally we have got this idea that a child is born from the yoni, but here Kṛṣṇa gives birth to a child without the help of His wife and from His abdomen. This is called omnipotency. We say, "God is omnipotent," but how God is omnipotent, that we do not know practically. Here is omnipotency. That is explained in the Brahma-saṁhitā:</p>
:aṅgāni yasya sakalendriya-vṛtti-manti
:paśyanti pānti kalayanti ciraṁ jaganti
:ānanda-cinmaya-sad-ujjvala-vigrahasya
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
:(Bs. 5.32)
<p>Kṛṣṇa, He can act anything with any limb, part of His body. Kṛṣṇa can eat with His eyes, and Kṛṣṇa can hear with His eyes. Kṛṣṇa can cut by touching. These are there in the śāstras. Just like Kṛṣṇa, when, when entered Mathurā, He asked the washerman of Kaṁsa to deliver some cloth, but he refused. So Kṛṣṇa immediately cut off his head with His hand without any obstacle. So that is omnipotency. Aṅgāni yasya sakalendriya-vṛtti-manti paśyanti pānti kalayanti... (Bs. 5.32). Just like we offer prasādam. We offer foodstuff to Kṛṣṇa. Atheist class will say that "You have offered Kṛṣṇa this foodstuff, but He has not eaten. It is there still lying." No. He does not see. He does not know that Kṛṣṇa can eat simply by His glance, by seeing. He eats. Because He says in the Bhagavad-gītā that patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati tad aham aśnāmi ([[Vanisource:BG 9.26|BG 9.26]]). Is He speaking lies? No. He eats, but we do not know His eating process. We compare Kṛṣṇa as ourself. If one plate is given to me, I immediately devour the whole thing. But Kṛṣṇa, He is complete. He can eat the complete; still it remains complete. Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate (Īśo Invocation).</p>
<p>So in this way we have to understand Kṛṣṇa from the śāstra, from the Vedas. Then we shall understand Kṛṣṇa. And once we understand Kṛṣṇa, our life is successful. Janma karma me divyaṁ yo jānāti tattvataḥ. Anyone who understands Kṛṣṇa in truth, his life is perfect. Tyaktvā dehaṁ punar janma naiti ([[Vanisource:BG 4.9|BG 4.9]]). The perfection of life is that after giving up this body, we shall not accept any more material body. That is perfection. The people do not know that. They think... People, the karmīs, they think that "If we get a nice body in the heavenly planet, that is perfection of life." Svargaloka. And the jñānīs, they think that "I am not this body; I am spirit soul. But somehow or other, if we finish my body, and merge into the Brahman effulgence, that is perfection of life." The yogis, they think that "We may keep this body, but with this body, if we can play some jugglery, magic, that is perfection of life." Sometimes we see somebody plays some jugglery, magic, little magic, not very nice magic... One cannot show greater magic than Kṛṣṇa, because Kṛṣṇa, when He was seven years old, He lifted the Govardhana Hill with little finger. So who can show this magic? There are so many imitation Gods, but if I ask him that "You just lift this one hundred kilo burden with your finger," it will be very difficult for him. You see.</p>
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