Srimad Bhagavad Gita AS IT IS

Bhagavad Gita:   Chapter 6 - Dhyana-yoga

TEXT 46
                         tapasvibhyo 'dhiko yogi
                       jnanibhyo 'pi mato 'dhikah
                         karmibhyas cadhiko yogi
                         tasmad yogi bhavarjuna
 
WORD FOR WORD
   tapasvibhyah--than the ascetics; adhikah--greater; yogi--the yogi; jnanibhyah--than the wise; api--also; matah--considered; adhikah--greater; karmibhyah--than the fruitive workers; ca--also; adhikah--greater; yogi--the yogi; tasmat--therefore; yogi--a transcendentalist; bhava--just become; arjuna--O Arjuna.
   
TRANSLATION
   A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi.
 
PURPORT by HDG Srila A.C. Bhaktivedanta Swami Prabhupada:
   When we speak of yoga we refer to linking our consciousness with the Supreme Absolute Truth. Such a process is named differently by various practitioners in terms of the particular method adopted. When the linking process is predominantly in fruitive activities it is called karma-yoga, when it is predominantly empirical it is called jnana-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord it is called bhakti-yoga. Bhakti-yoga, or Krsna consciousness, is the ultimate perfection of all yogas, as will be explained in the next verse. The Lord has confirmed herein the superiority of yoga, but He has not mentioned that it is better than bhakti-yoga. Bhakti-yoga is full spiritual knowledge, and therefore nothing can excel it. Asceticism without self-knowledge is imperfect. Empiric knowledge without surrender to the Supreme Lord is also imperfect. And fruitive work without Krsna consciousness is a waste of time. Therefore, the most highly praised form of yoga performance mentioned here is bhakti-yoga, and this is still more clearly explained in the next verse.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.

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Prabhupada Uvacha:
(here's some nectar, sometimes it comes in the form of Srutakirti prabhu's diary, other times from Govinda dasi's diary, Hari Sauri prabhu's Transcendental Diary, Bhurijan prabhu's book, or sometimes from a letter, or other related source, but still nectar...)

Nobody is properly trained up

Vipina told Srila Prabhupada of a man the book distributors met recently in the airport, the author of a book called The Fourth Kingdom. The man purchased some of Srila Prabhupada's books and was impressed enough that he visited the temple. The devotees have made an arrangement for him come for darsana. Prabhupada was agreeable.

"He's very nice," Vipina said, "but he has some mixed-up ideas."

Srila Prabhupada chuckled. "Everyone has mixed-up ideas because nobody is properly trained up. Some ideas they have got, some inquiries they have got, but unless one comes to the right person, he cannot be enlightened. Therefore one must approach the proper guru."

Rupanuga said the problem was that everyone has accepted the wrong authority.

"Yes," Prabhupada said. "Because he's misled by sense gratification, so even he approaches a guru, if the guru cannot satisfy his senses, he doesn't like. Because he's under the subjugation of senses, he expects that guru also will satisfy his senses, then he is guru. If guru says something against his sense gratification, 'Ah, he is not guru.' Guru also must be a person who can satisfy your senses."

Vipina said, "After he took those books home and he read them, he wrote us a letter, and he said that he thought you were a very intelligent man and would like to speak to you. So we'll see; maybe he can hear."

Prabhupada laughed. "Yes. We are speaking something not of this world, but we are pointing out the defects of this world. 'This world' means the world of sense gratification."

Brsakapi said the karmis ask, "What is the matter with sense gratification? I like sense gratification; it's very good."

"Very good," Srila Prabhupada said sardonically. "But if you can continue it? But you rascal, you cannot continue it. 'Very good, I am now president.' But why you are kicked out? Huh? Now, what about the Nixon? Very good, he was president, now he's kicked out, what is his position? He doesn't think that, that 'I may be kicked out from my position at any moment; so what is the value of my sense gratification?' He was gratifying his senses. As he liked, he was doing. Take the living example. Who wants to be kicked out from the presidency? But now he's kicked out. That Khrushchev, he's not in that position. Why does he not think that 'Any moment I'll be kicked out.'?"

Vipina said that people don't deliberately do the wrong thing. They actually want to do the right thing.

"They want the right thing," Prabhupada replied, "but they have no idea of right thing, and if you say the right thing, they will not accept it. This is their disease."

Prabhupada said it was simply maya, why they won't accept good instruction; people foolishly want only to fulfill their bodily necessities. "Nicely, according to the standard of the body. Here in America, to have a conveyance nicely like a car like this; but in Indian village, a bullock cart is nicely. So this nicely and that nicely, according to the body. You have got this American body, this is nicely. He has got Indian body, that is nicely. The pig is eating very nicely stool because he has got a body like that, a human being will not take that. But the pleasure of eating, either stool or rasagulla, the same."

- From the "A Transcendental Diary Vol 3" by HG Hari Sauri dasa

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Please Chant:
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

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"Who Can Say 'I'm Not on the Treashold of Death'"

Srimad-Bhagavatam 2.3.1
Los Angeles, May 19, 1972

Listen to the entire lecture on-line:
http://prabhupadaradio.com/M3U/Bhagavatam/m3u_II/SB302.m3u

Prabhupada: Hare Krsna. Where is Pradyumna? Where is Pradyumna? Eh?

Devotee: There he is.

Prabhupada: Hare Krsna.

Devotees: Hare Krsna.

Prabhupada: All right, take it. Begin.

Pradyumna: Om namo bhagavate vasudevaya, (etc. leads chanting of verse and synonyms:)

sri-suka uvaca
evam etan nigaditam
prstavan yad bhavan mama
nrnam yan mriyamananam
manusyesu manisinam

Sri Sukadeva Gosvami said: "Maharaja Pariksit, as you have inquired from me as to the duty of the intelligent man who is on the threshold of death, so I have answered you."

Prabhupada: (interrupts the chanting of the sloka) Repeat once, twice more. (chanting resumes) Next? Kirtanananda Maharaja, you can.

Kirtanananda: Translation?

Prabhupada: No. First of all read.

Kirtanananda: Chant?

Prabhupada: Yes. (Kirtanananda Swami chants, Srila Prabhupada corrects him) Mriyamananam. Karandhara. (he chants) You... Anyone? More? (chanting resumes) Very good. Anyone else? Hrdayananda? (he chants verse) So, translation? Read translation? Translation? Oh, no, word meaning, yes.

Pradyumna: (reads synonyms, then:) Translation: "Sri Sukadeva Gosvami said: Maharaja Pariksit, as you have inquired from me as to the duty of the intelligent man who is on the threshold of death, so I answered you."

Prabhupada: Now, this is the important part of the verse, that "man who is on the threshold of death." Who can say that "I am not on the threshold of death?" Is there any man in this universe who can say that "I am not on the threshold of death." Can anyone say? Everyone is on the threshold of death. That's a fact. But such questions are made amongst them... Everyone is subject to death, and threshold, on the threshold of death. Nobody can say that "I shall live for so many years." No guarantee. Everyone is on the threshold of death. Any moment, we can die. Therefore it is said,"As sure as death." All other things may be not sure, but death is sure. Therefore, before death, one... Manisinam, manusyesu manisinam. Not ordinary man. Manisi. Manisi means thoughtful. They question, "What is to be done now, before death comes? Shall I die like cats and dogs, or shall I die like human being?" This is the question. Cats and dogs dying, nobody cares. But a human being dying, there are so many ceremonies, mourning.

Because human life is important. So Pariksit Maharaja, although he was on the threshold of death, he was allowed seven days time. He was cursed to death, but he was given seven days time. "You, king, you shall die within seven days --  after seven days --  being bitten by serpent." This is was the curse given to him. He accepted. He could counteract it. Pariksit Maharaja was Vaisnava. He was very powerful. But he thought that "Yes, I am offender. The brahmana boy has cursed me, I shall accept it." So, he prepared himself for death. For seven days he placed himself on the bank of the Ganges without drinking a drop of water, and for seven days continually, he heard Srimad-Bhagavatam from Sukadeva Gosvami. That was decided. Harer namanukirtanah. In any circumstances of life, hearing and chanting is prescribed. So Pariksit... Sukadeva Gosvami said, "My dear King, I have explained to you what is to be done now, at the time of death." So we should take example or instruction from the behavior of Pariksit Maharaja that on the threshold of death...Everyone is on the threshold of death, but the foolish persons, they do not know. Foolish person thinks that "I shall live forever." That is foolishness.

ahany ahani bhutani
gacchantiha yamalayam
sesah sthavaram icchanti
kim ascaryam atah param

Yudhisthira Maharaja was asked by Dharmaraja, "What is the most wonderful thing within this world?" He answered this, ahany ahani bhutani gacchantiha yamalayam, "Everyone, every moment, is going to the Yamaraja's place, the superintendent of death, where a man's life is scrutinizingly studied, what he has done, and..." I say man, not animal. Animal, they have no such thing wrong or right, because it is animal. But a human being must have this conscience, right or wrong. Pravrtti, nivrtti.

In the Bhagavad-gita it is said, pravrttim ca nivrttim jana na vidur asurah. Asura-jana, those who are demons, they do not know these two things --  pravrtti and nivrtti --  what is our duty and what is our not duty. Pravrttim ca nivrttim ca... That is modern civilization. They do not know. What is our duty to do and what is our duty not to do -- they do not know. Neither any education, in this life what we should do, what we should not do. So therefore this particular word is mentioned here, manisinam. In human society, those who are specifically intelligent, for them, Caitanya-caritamrta karaca, he says, krsna yei bhaje sei bada catura. Catura means very intelligent. Without being intelligent, nobody can take to Krsna consciousness. But our propaganda is to educate people to become intelligent. They are foolish. They do not know the value of life. They do not know what is going to happen after death. No. Just like cats and dogs.

Therefore Upanisad says, Gargopanisad, etad viditva yah prayati sa brahmanah. "One who leaves this body after knowing everything, he is brahmana." And etad aviditva yah prayati sa krpanah. "And anyone who dies without knowing the value of life, he's krpana, miser, cripple-minded." Because he could not utilize the opportunity given to him by nature. Such nice beautiful body, you American boys and girls -- nice country, good facilities, no poverty -- everything is very nicely given to you. But, if in spite of all these facilities, if you don't take to Krsna consciousness, then you are krpana, miser. "Miser" means one who has got money, but he cannot utilize it. He is miser. And one who knows how to utilize money... There are many merchants. They get a few thousands of dollars from their father, but due to intelligence he increases to millions of dollars. That is intelligence. And miser, or foolishness, is that "I get some money from my father, but I spend it for nothing." So this human form of life is specially meant for becoming brahmana.

We are therefore creating brahmanas. We are not creating sudras. Sudras are already there. Janmana jayate sudrah. Anyone born is a sudra. Sudra means who has no knowledge, ignorant. He is called sudra. Paricaryatmakam karyam sudra-karma svabhava-jam. Sudra is not intelligent. He cannot do anything nice, thoughtful. "Ehh, get some work, get some few dollars daily. Eat and sleep." That is sudra. They cannot do anything independent.

A brahmana will not accept anyone's service. That is especially forbidden, that a brahmana. . . Brahmana, even if he is in difficulty, he should not accept anyone's service like a dog. Especially this word is used. A dog cannot live without master. A dog, if he hasn't got a good master is a street dog. He may be killed at any time. He has no protection. Therefore this very word is used. Sudra means dog. He must have a master, otherwise he cannot live. So there are classes of men, sudras. No, they must have a protection. Women must have protection, because they cannot do anything independently. To give them independence means to create some trouble. In the Manu-samhita it is clearly said, na stri svatantryam arhati. Woman cannot be given independence. No. They must be protected. When they are child, up to twelve years, thirteen years, say, fifteen, sixteen years, not more than that, she must be protected by the father. And at the age of thirteen to sixteen years, she must be married. Find out some boy who can take charge, the second charge. And when she's old, the charge is given to the elderly sons. So woman is protected like that.

So sudras also should not be given independence. They should be given protection, but no independence. Striyah sudras tatha vaisyah. In the Bhagavad-gita there is. Striyah means woman, sudra, and vaisya -- they are put into the same category. In Bhagavata also, stri-sudra-dvija-bandhunam trayi na sruti-gocara. So one has to be enlightened. As the sudra can be enlightened under good protection, similarly, a woman can also be enlightened.

There is no, I mean to say "barricade" to enlighten woman. Everyone can be enlightened. Everyone has got the light. But ordinarily the sudra and the vaisyas, they are not to be considered very intelligent. Janmana jayate sudrah. Everyone is born sudra. Samskarad bhaved dvijah. By samskara... Just like we follow. Not all of a sudden we accept anyone as brahmana. We give samskara, chanting. First of all, association. Satam prasangan mama virya-samvidah. By good association, by the association of devotees, one can understand automatically what is God, what is Krsna. (aside:) Let him sit properly. So samskara... Samskara... Although the sudras are not given any samskara...Because those who are in the very lowest stage of life, it is very difficult for them to accept samskara, reformatory method. But this Krsna consciousness movement, under the direction of Gosvamis and pancaratra system, they are giving the opportunity everyone to become a brahmana.

Because without becoming brahmana, nobody can understand what is Krsna or what is Krsna consciousness. One must be on the platform of goodness. When one is fixed up on the platform of goodness, the other two qualities -- namely, ignorance and passion -- cannot disturb him. Nityam bhagavata-sevaya. Nasta-prayesv abhadresu nityam bhagavata-sevaya [SB 1.2.18].

srnvatam sva-kathah krsnah
punya-sravana-kirtanah
hrdy antah-stho hy abhadrani
vidhunoti suhrt satam
 [SB 1.2.17]

Hrdy antah-sthah. Krsna is within your heart. If you kindly continue to hear about Him, as you are doing, then Krsna will be very much pleased, "Oh, this person is now interested in me." Because nobody's interested in Krsna. So Krsna is also silent to them. But as soon as you become interested, oh, Krsna becomes very active, "Oh, he's trying to do something. I shall help him." In the Bhagavad-gita it is said, tesam satata-yuktanam [Bg. 10.10]. Tesam nityabhiyuktanam. What is that verse? Tesam satata-yuktanam bhajatam priti-purvakam, buddhi-yogam dadami tam. Krsna says. He's silent for the nondevotees, but he speaks to the devotees. That is very natural. If some big man... He talks with men who are intelligent, who is businesslike. Why he wastes his time talking with some rascals and fools? So Krsna talk, but talks to the devotee. Who are devotee? Satata-yuktanam bhajatam priti-purvakam. Those who are 24-hours engaged in rendering loving devotional service to the Lord. To such person Krsna gives intelligence, not others.

So this process of hearing from Srimad-Bhagavatam, Bhagavad-gita, must be continued. That is our life. Sravanam kirtanam visnoh [SB 7.5.23]. Sravanam means hearing. Kirtanam means chanting about Lord Visnu. Not for others. "Now I am hearing and chanting about Nixon." (chuckles) That will not help. Because everyone is busy in newspaper, "What Nixon said, what he is doing..." Everywhere. The politicians, they have made the minds of general people, general public, that they're very much interested what the politician says. Every day he says that he's simply speaking all nonsense; still, he's interested. Punah punas carvita-carvananam [SB 7.5.30]. They are called, "chewing the chewed again and again."
 
matir na krsne paratah svato
va mitho 'bhipadyeta grha-vratanam.
na te viduh svartha-gatim hi visnum
durasaya ye bahir-artha-maninah
andha yathandhair upaniyamanas
te 'pisa-tantryam uru-damni baddhah
 [SB 7.5.31]

Isa-tantryam, by the laws of material nature, one who is bound up tight, hands and legs... we are all. We cannot, I mean to say, neglect the laws of nature. If you eat little more, then you have to fast for three days. That we actually know. If you expose little to cold, then you have to pay ten dollars to the doctor fine. So they are so much bound up by the laws of nature; still, they are thinking, "I am free. I am independent. Where is God? I am God." Just see. Such foolish persons, that every moment he's being kicked on his face by the boot of material nature, and still he's saying, "I am God, I am independent."

You see? So andha yathandhair upaniyamanah. Just like one blind man is speaking other blind men, "Please follow me. I shall lead you to the right path." "But you are blind yourself, and we are also blind. What will be the help?" But no, they will follow. In our country, Gandhi promised that "I shall give you independence in one year, if you follow me -- non-violence, non-cooperation." People followed, but it took thirty years. But actually, that is not independence. So these politicians, especially, they mislead us. Not only politicians, the so-called yogis, so-called... So many things. Real leader is Krsna. So if we surrender to Krsna as Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66], "Give up all other occupation, duties. Simply just surrender unto Me." Aham tvam sarva-papebhyo moksayisyami ma sucah. "Don't hesitate. Do it." Krsna is personally canvassing. He's so kind. He comes personally. He speaks the whole truth in the Bhagavad-gita.

He's canvassing, "Please do it." He again comes as a devotee, Lord Caitanya. Lord Caitanya is teaching how to surrender to Krsna. There is no difference between Lord Caitanya's teachings and Krsna's teaching. The same thing. In one form, Krsna is saying that "You surrender unto Me." And Lord Caitanya says that "You surrender to Krsna." The fact is the same. So we are following Lord Caitanya Mahaprabhu. We are canvassing, "Please surrender to Krsna." So our business is not very difficult. If we follow ourselves, if we surrender to Krsna fully and teach others also the same thing... Not that something adulteration. No. Exactly what Krsna says. Then you become spiritual master, guru. Caitanya Mahaprabhu says,

yare dekha tare kaha ‘krsna'-upadesa
amara ajnaya guru hana tara' ei desa
 [Cc. Madhya 7.128]

"Under My order, you become a spiritual master and deliver the people of your country." And what is that order? That yare dekha tare kaha krsna-upadesa [Cc. Madhya 7.128]. "Whomever you meet, you simply speak what Krsna has said, or what is spoken about Krsna."

That is Bhagavad-gita and Srimad-Bhagavatam. So every one of you follow the instruction, as you have received. Chant sixteen rounds regularly, without fail, and follow the regulative principles, and hear about Krsna, and preach about Krsna. Every one of you become a spiritual master. Simple thing. No education required. Because we are hearing about Krsna, so we can speak the same thing. What is the difficulty? If I hear from my spiritual master or from any learned man that "Krsna is the Supreme Personality of Godhead," so if I say by hearing that "Krsna is Supreme Personality of Godhead," so I haven't got to search out whether Krsna is Personality of Godhead or not, but if I accept the authority, then I speak the real truth. This is our Krsna consciousness movement. Therefore sometimes, when people say in India, "Swamiji, you have done wonderful." And yes, I do not know. I'm not a magician. But, so far I am confident that I did not adulterate the words of Krsna.

That's all. That's my credit. I did not like to take the position of Krsna. I remained a servant of Krsna, and I spoke what Krsna said. That's all. This is my secret. So everyone can do that. There is nothing magic. The magic will act as soon as you become a pure devotee of Krsna. The magic will be done by Krsna, not by me or you. He will do it. Just like a small child. Nobody can hurt him. The father will take care. He does not know. He's simply depending on father. "My father, mother." That's all. Krsna says that "You surrender unto Me, I give you protection." He's not a liar. He's not inefficient. He's strong. He's sufficiently opulent. He can do that. So believe in Krsna's word and surrender unto Him, and don't spoil this human form of life. Death is sure. Before death, we must prepare to go back to home, back to Godhead. Thank you very much. (end)
 
>>> Ref. VedaBase => Srimad-Bhagavatam 2.3.1 -- Los Angeles, May 19, 1972

My Dear Madhusudana,

Please accept my blessings. I am so happy to read your letter dated Dec. 28, 1967. And I am very concerned that due to your sincerity and service mood you have improved in Krishna Consciousness excellently. Whatever allocation of duty there may be, if we try to execute such specific duty sincerely, that alone can make us much more advanced in Krishna Consciousness.

In the Bhagavad-gita, it is stated that for the fixed up devotee there is one duty. This duty is understood through the transparent medium via media of the Spiritual Master. It is better service to Krishna and Spiritual Master in a feeling of separation; sometimes there is risk in the matter of direct service.

For example, Kirtanananda was giving me direct service by massaging, cooking for me, and so many other things; but later on by dictation of Maya, he became puffed up, so much so that he thought his Spiritual Master a common man, and was existing only on account of his service.

This mentality at once pushed him down. Of course, those who are sincere devotee, they take direct service as an opportunity, but the illusory energy is so strong that it acts on this doctrine of familiarity breeds contempt. Kirtanananda was thinking I was existing on his service, instead of realizing I was giving him opportunity to do me some service.

Candana yatra starts on the third lunar day of the waxing moon of Vaisakha month, and continues for twenty days. Lord Jagannatha gave direct instructions to King Indradyumna to perform this festival at this time. Smearing the body of the Lord with ointments is an act of devotion, and the best of ointments is sandalwood paste. Since the month of Vaisakha is very hot in India, the cooling effect of the sandalwood is very pleasing to the body of the Lord.

Sandalwood paste is applied all over the body of Jagannatha leaving only his two eyes visible. The utsava murtis (functional Deities - Vijay utsav) are taken on procession and are placed in a boat in the temple pond. To commemorate this festival, Lord Caitanya also carried out water sports with his devotees.

One can apply the candana saying:

      Om gandhadvaram duradarsan nitya pustam karisinim
      isvari'gum sarvabhutanam tvam ihopa hvaye sriyam

In Vrindavan and Mayapur other Deities are also anointed, such as Lord Nrsimha deva below:.

Lord Nrsimhadev in Mayapur

Sri Sri Gaura Nitai in Vrindavan 2004

Sri Sri Krishna Balaram during Chandan yatra Vrindavan 2004

Sri Sri Radhe Shyamasundar during Chandan yatra 2004

Sri Sri Gaura Nitai in Vrindavan during Chandan yatra 2002

Sri Sri Radha Raman Ji in Vrindavan during Chandan yatra

Gopivallabha in Boston USA during Chandan yatra

 

For more information on the Narasimha Avatara of Vishnu:
http://narasimha.avatara.org/

Pictures of the Narasimha and other avataras:
Mantras to Lord Narasimha
Nrisimha Kavacha - shield: of both Brahma and Prahlad maharaj:
108 Names of Narasimha for yajas - homa - havan
Sri Narasimha Nakha Stuti:

The Nrisimha story

Prayer to Lord Nrsimha

(from Sri Dasavatara-stotra, p. 97)
 

tava kara-kamala-vare nakham adbhuta-srngam

dalita-hiranyakasipu-tanu-bhrngam

keshava dhrta-narahari-rupa jaya jagadisa hare

"The fourth incarnation is Nåsiàhadeva. Nåsiàhadeva appeared to save Prahläda Mahäräja, who was five-years-old boy and he was being tortured by his atheistic father. So He appeared from the pillar of the palace as a half-man, half-lion. Because this Hiraëyakaçipu took benediction from Brahmä that he’ll not be killed by any man or any animal. So the Lord appeared neither man nor animal. This is the difference between the Lord’s intelligence and our intelligence. We are thinking that we can cheat the Lord by our intelligence, but the Lord is more intelligent than us. This Hiraëyakaçipu wanted to cheat Brahmä by indirect definition. First of all he wanted to become immortal. Brahmä said, “That is not possible because even I am not immortal. Nobody in this material world is immortal. That is not possible.” So Hiraëyakaçipu, the demon... The demons are very intelligent. He thought that “Round about way I shall become immortal.” He prayed to Brahmä that “Please give me the benediction that I shall not be killed by any man or any animal.” Brahmä said, “Yes, that is all right.” “I shall not be killed in the sky, on the water or on land.” Brahmä said, “Oh yes.” “I shall not be killed by any man-made weapons.” “That’s all right.” In this way he utilized his intelligence in so many ways just to come to the conclusion of being immortal. But the Lord is so cunning that He kept intact all the benediction given by Brahmä, still he was killed. He said that “I’ll not be killed either during daytime or night.” Brahmä said “Yes.” So he was killed just in the evening, just in the junction of day and night. You cannot say it is day or night. He took the benediction that “I shall not be killed in the sky, on the water, on the land.” So he was killed on His lap. He took the benediction that “I shall not be killed by any man-made or any God-made weapons.” That was given, “All right.” So he was killed by the nails. In this way, all the benedictions were kept intact, still he was killed. Similarly, we may make plan, we may make very advancement in scientific knowledge, but the killing process of nature will be there. Nobody can escape. By our intelligence we cannot escape. The four principles of material existence means birth, death, old age and disease. We can manufacture many medicines, many weapons, many means, many methods, but you cannot escape these four principles of material existence, however great you may be. That was proved by Hiraëyakaçipu. Hiraëyakaçipu was one of the stalwart materialistic and he wanted to live forever, enjoy, but he also could not live. Everything was finished" (A.C. Bhaktivedanta Swami Prabhupada. 18th February 1970. Class on Sri Varaha-dwadasi purporting the Dasavatar-stotra - Ten main incarnations of the Lor. Los Angeles.)

720527SB.LA

Prabhupäda: So today, appearance day of Lord Nåsiàhadeva. Lord Nåsiàhadeva appeared on this Nåsiàha Cäturdaçé on account of His devotee, Prahläda. As it is stated in the Bhagavad-gétä, yadä yadä hi dharmasya glänir bhavati bhärata, abhyutthänam adharmasya [Bg. 4.7]. Pariträëäya sädhünäà vinäçäya ca duñkåtäà, sambhavämi yuge yuge [Bg. 4.8]. The Lord appears with two purposes. Pariträëäya sädhünäm: just to give protection and rescue the devotees, and to kill the demons, vinäçäya ca duñkåtäm. So Prahläda Mahäräja, five-years-old boy, his only fault was that he was Kåñëa conscious. He was devotee of Kåñëa. That was his only fault. And the father was so unkind to a child, even five years old. He could not excuse, “Oh, let this boy do whatever, chanting Hare Kåñëa.” No. The demons are so much against God consciousness that even at his home he would not allow his own child to become God conscious. This is demoniac civili... So you’ll find many critics, many enemies, because you are making progress in Kåñëa consciousness. So the demons are always against this Kåñëa consciousness movement. That is the whole history. Just like Lord Jesus Christ, he was crucified. What was his fault? He was preaching God consciousness, that’s all. This society is so cruel. So Prahläda Mahäräja was tortured in so many ways. The torturing methods, I think you will find as you will see in today’s picture, how Prahläda Mahäräja was tortured.
So one day, Hiraëyakaçipu... After all, he was his son. Affection was there. So one day, Hiraëyakaçipu asked the boy,

prahrädänücyatäà täta
svadhétaà kiïcid uttamaà
kälenaitävatäyuñman
yad açikñäd guror bhavän
 [SB 7.5.22]

So he asked his son, “My dear son, what you have learned? The best thing, what you have learned from your teachers, so you kindly let me know.” So Prahläda Mahäräja informed that “I have learned like this.” What is that?

çravaëaà kértanaà viñëoù
smaraëaà päda-sevanam
arcanaà vandanaà däsyaà
sakhyam ätma-nivedanam

iti puàsärpitä viñëau
bhaktiç cen nava-lakñaëä
kriyeta bhagavaty addhä
tan manye ’dhétam uttamam
 [SB 7.5.23-24]

Tan manye ’dhétam uttamam: one who is engaged in the matter of hearing about Viñëu, çravaëaà kértanamviñëoù. We are engaged in hearing and talking and chanting about so many things non-Viñëu. Just like you’ll find thousands of, millions of different types of magazines sold in your country, in all countries. Some of the magazines are sex literature, some cinema literature, some this literature, that... So many different types. There is one paper I have seen, “Diabetes Literature.” There are many patients of diabetes, so they have formed a society, “Diabetic Society.” I have seen it. (laughter) And there are many diabetic patients, they are being hoaxed, that “You pay two dollars per year, and you get all information how to protect yourself from diabetes disease.” So in America two dollars is nothing, but it is collecting millions and millions of dollars, Diabetic Society. Diabetic magazine. So that sort of hearing and chanting is not needed. We are not interested in all these magazines, because we are followers of Prahläda Mahäräja. He’s our äcärya. He’s guru. Prahläda Mahäräja’s guru is Närada, and Närada is also our guru. Närada is guru of Vyäsadeva. So we are a branch, but the original guru is Närada, Brahma-sampradäya. So Prahläda Mahäräja is also a disciple of Närada Muni.
So he teaches that çravaëaà kértanaà viñëoù [SB 7.5.23]. We have to hear and talk and chant about Viñëu. Çravaëaà kértanaà viñëoù smaraëaà päda-sevanam. To remember Him always, to worship His lotus feet, päda-sevanam. Arcanam, temple worship, to keep the Deity nicely worshiped, offer foodstuff, ärati, this is called arcanaà. Vandanam, offering prayers. Just like we offer prayer, govindam ädi-puruñaà tam ahaà bhajämi **. These are prayers. There are so many prayers. Keçava-dhåta buddha-çaréra, keñava-dhåta narahari-rüpa. These are all prayers. This is also part of devotional service.

çravaëaà kértanaà viñëoù
smaraëaà päda-sevanam
arcanaà vandanaà däsyaà
sakhyam...
 [SB 7.5.23]

Arcanaà vandanaà däsyam. To be always in service of the Lord, däsyaà; sakhyam, to make friendship with Him, to consider Kåñëa as your friend. He says... Even if I do not say that He’s my friend, He says, “I am friend of everyone.” Suhådaà sarva-bhütänäm [Bg. 5.29]. He’s friend of everyone. We don’t want His friendship, but He wants our friendship. He wants us to go back to home, Godhead; we don’t want. So He is more anxious to take us, exactly like the father is more affectionate than the son. That’s a fact. So He’s the supreme father. So He wants that we may be happy, and therefore He comes to show us. He sends His representative, son. He leaves behind Him books so that we may go back to home, back to Godhead. So, sakhyam. He’s always sitting with me, within my heart. I am in the heart, and Paramätmä is also within the heart as friend to give me advice that “Why you are bothering in this material world? Please come back to home, back to Me.” This is going on. Sakhyam ätma-nivedanam. Ätma-nivedanam means fully surrendered. So there are examples of devotees who, sarvätma-nivedanam. Just like Bali Mahäräja. He gave everything to Kåñëa, even his body, everything, whatever, his kingdom, money, everything.
So Prahläda Mahäräja says, iti puàsärpitä viñëau bhaktiç cen nava-lakñaëä. All these items means hearing. Hearing about Viñëu, chanting about Kåñëa, giving everything to Viñëu, offering prayers to Viñëu, offering arcana, temple worship, Viñëu. In this way Prahläda Mahäräja summarizes that “Anyone who is doing like this, everything about Viñëu...” iti puàsärpitä viñëau bhaktiç cen nava-lakñaëä, “this nine kinds of different devotional services,” kriyeta bhagavatay addhä, “directly to the Supreme Personality of Godhead,” tan manye ’dhétam uttamam, “I think he is the best learned man in the world. He is the most learned.” Tan manye ’dhétam. “He has studied everything very nicely.” Actually, that is the fact. Jïäna, knowledge Knowledge means to know Kåñëa, God, and the Vedic injunction is, yasmin vijïäte sarvam evaà vijïätaà bhavanti. If you understand the Supreme Lord, then you understand everything. You haven’t got to study differently different subject matters. Just like we sometimes talk of science, of astronomy, economics, politics. We talk sometimes. But we are not going to, or we didn’t study all the subject matter separately. But in course of our studying Kåñëa consciousness, we know something of everything. So Prahläda Mahäräja says, tan manye adhétam uttamam: “One who is engaged in these nine kinds of devotional services directly...” So Prahläda Mahäräja recommends, kriyeta bhagavaty addhä tan manye ’dhétam uttamam.

niçamyaitat suta-vaco
hiraëyakaçipus tadä
guru-putraà cedaà ruñä
prasphuritädharaù

As soon as he heard, “Oh, what this nonsense boy is speaking?” he became so angry that sphuritädharaù. When one becomes angry, his lips vi..., I mean to say, jumps. What is called? Quiver, yes. So he became so angry that it is said, sphuritädharaù. (He) immediately called his teacher. He’s king... Because he thought, “The rascal teachers, they have taught him like this. I have entrusted the boy to the teachers, to brähmaëas, and they have taught this Kåñëa consciousness. So call him. Otherwise, how is that this small boy, five years old only, he’s talking just like a great saint? So call his teacher!”

brahma-bandho kim etat
te vipakñaà çrayatäsatä
asäraà grähito bälo
mäm anädåtya durmate

Hiraëyakaçipu became bitterest enemy of Viñëu because his brother Hiranyakña, he was killed by Viñëu taking the shape of Varäha. You know the story. Since then, Hiraëyakaçipu was bitterest enemy. “Oh, He has, Viñëu has killed my brother. So He is my greatest enemy.” So he won’t hear anything about Viñëu. Any Viñëu devotee, he will punish him, even his own son. That was his policy. So he immediately called him, the teachers, and addressed him,

brahma-bandho kim etat te
vipakñam çrayatäsatä
asäraà grähito bälo
mäm anädåtya durmate

So here... Teachers are generally brähmaëas. Not generally. To become teacher is the business of the brähmaëas. Brähmaëa means they have got six kinds of... Everyone must have livelihood. This material world is that you must work; otherwise you cannot get your livelihood. That is the law, whatever you may be. So the brähmaëas’ means of livelihood, six things: paöhana päöhana yajana yäjana däna pratigraha. Paöhana means he must be a very learned scholar, study the Vedic literature, and must teach others also. That is brähmaëa’s business. And in that way, whatever the disciples bring, that is his income. No salary, no contract, that “If you pay me hundred dollars or five hundred dollars weekly, then I can teach you.” No. There is no such contract. Teaching is free. It is the business of a brähmaëa to give free education to everyone. Now, it is the... Just like in our institution, I am your teacher, but there is no such contract that you have to pay me. But you pay me more than anything. So paöhana päöhana, that is the means of livelihood of brähmaëa. And kñatriya, they are kings. They can levy tax of the citizens because they are giving protection from being hurt by others. Kñatriya means one who gives protection (to) a man being hurt by others. That is the real root meaning. Kñatriya. And vaiçya means they should, kåñi-gorakñya-väëijyam, they should engage themselves in producing foodstuff, foodgrains, kåñi, protect cows. Especially gorakñya. As the king is meant for giving protection to the man, similarly, a vaiçya is supposed to give protection to the cows, or they keep cows and produce milk products. They are vaiçya. And çüdra, simply service. So these are the different types of employment of different kinds of social order. And a king, the king has to see that everyone is employed. Not that hundreds of people are unemployed, and government has to give welfare, subsidy. Not like that. The king’s duty is that everyone is independently earning his livelihood. That is king’s duty.
So here the teachers are addressed here brahma-bandho. Brahma-bandho means a person who is born by a brähmaëa father but is not acting as a brähmaëa. He’s called brahma-bandho, dvéja-bandhu. Dvéja-bandhu, one who is born of a, actually born of a brähmaëa father, but he’s not acting as a brähmaëa. So Hiraëyakaçipu addressed the teachers brahma-bandho, not brähmaëa. “Because you are untrustworthy. I gave you, I entrusted you with my son to be taught, and you have taught him this Kåñëa consciousness. So against my will...” He says practically, brahma-bandho kim etat te vipakñaà çrayatäsatä: “I entrusted my child for being educated by you, and you have instigated him to speak in favor of my enemy, Viñëu? Viñëu is my enemy. How is that?” Asäraà grähito bälo mäm anädåtya durmate. “This rascal boy, he does not care for me, and he has learned this Kåñëa consciousness, and you have taught him. How is that?”

santi hy asädhavo loke
durmaiträç chadma-veçiëaù
teñäà udety aghaà käle
rogaù pätakinäm iva

“So I think these demigods who are followers of Viñëu, they are coming in disguise and poisoning my son by teaching Kåñëa consciousness, and you did not take care of him. So what is this?”
Then the teachers replied,

na mat-praëétaà na para-praëétaà
suto vadaty eña tavendra-çatro
naisargikéyaà matir asya räjan
niyaccha manyuà kad adäù sma mä naù

They said, “My dear King, don’t think we have taught him like this. It is not... I know, it is not our duty to teach him against your will. But his Kåñëa consciousness is not due to our teaching; neither somebody is coming in disguise and teaching him.” Na mat-praëétaà na para-praëétam. “He is neither taught by us, nor by anyone else.” Suto vadaty eña tavendra-çatro. Indra-çatro. The enemy... The Hiraëyakaçipu is the enemy of the demigods; therefore he is addressed as Indra-çatro. As he addressed the brähmaëa, brahma-bandho, so they retaliated also, that “You are enemy of the demigods.” Naisargikéyam, “By nature he is doing that. We try to forbid him. We try to stop him chanting Hare Kåñëa, but still he’s doing.” Matir asya räjan niyaccha manyuà kad adäù sma mä. “You don’t be angry upon us. We never did it.” So... “He is, by his own nature he chants, he preaches, he’s doing all this.”

guruëaivaà pratiprokto
bhüya ähäsuraù sutaà
na ced guru-mukhéyaà te
kuto ’bhadräsaté matiù

Then he again asked his son, “Now I understand that your teacher has not taught you all these things. You rascal, where you have learned all this Kåñëa consciousness?” (laughter) Abhadra. Kuto abhadräsaté matiù: “Wherefrom you got this rascal wisdom? Tell me.” So this is the position, you see. Even father becomes enemy.
Now, Prahläda Mahäräja is replying. Prahläda Mahäräja is replying,

matir na kåñëe parataù svato vä
mitho ’bhipadyeta gåha-vratänäm
adänta-gobhir viçatäà tamisraà
punaù punaç carvita-carvaëänäm
 [SB 7.5.30]

“My dear father, don’t be afraid. It is not a thing to be taught.” Matir na kåñëe. “Nobody can become Kåñëa conscious,” matir na kåñëe parato, “being taught by others,” matir na kåñëe parataù svato vä, “or by mental speculation or thinking oneself,” mitho ’bhipadyeta, “or by making conference meeting, religious meeting, conference.” No. Three things. One thing is to learn Kåñëa consciousness by speculative method, self-realization. Just like so many people are very much interested that “Why shall I go to a guru? I can realize myself. I shall meditate.” So that is called svataù. And parataù means by others’ instruction. And mitho, mitho means by assembly. So who? Now, gåha-vratänäm. If one is gåha-vratä... There are two things: gåhastha and gåha-vratä, or gåhamedhi. “So those who are gåha-vratä...” because he is pointing out his father’s position, that he’s gåha-vratä. He has no other business. He simply wants to get money, hiraëya. Hiraëya means gold, and kaçipu, a nice apartment. That’s all. So he says that gåha-vratänäm, “If one makes it his point to remain in a comfortable home life, for him, either by speculation or by teaching or by meeting, he’ll never develop Kåñëa consciousness.” Gåha-vratänäm. Then what is their position? Now, adänta-gobhir viçatäà tamiñram: “They are unable to control their senses, and as such, they are entering into the darkest region of material existence.” Punaù punaç carvita-carvaëänäm: [SB 7.5.30] “Their only business is chewing the chewed.” They have no other ways. Gåha-vratänäm, those who want to be happy materially, actually they are chewing the chewed. Material happiness means sex life, ultimate, utmost, topmost happiness. So people are simply trying to, how to utilize this sex life in so many ways, in pictures and in... I do not wish to discuss. In dancing, in club, in so many ways. Because they cannot control the senses. The same thing, same thing, the same sex life in different way. Sometimes a naked dance, sometimes in this way, sometimes in that way. Therefore it is called punaù punaç carvita-carvaëänäm [SB 7.5.30]. I have heard that some people go to Florida and they spend fifty thousand dollars per week for organizing naked dance. So naked woman he has seen so many times, but still he spends more money to see it in a different way. That is called punaù punaç carvita-carvaëänäm [SB 7.5.30], “chewing the chewed.”
So persons who are too much attached to sense gratification, and they have made it their conclusion that “We shall be happy within our family life or this social life...” Vidyäpati sings, tätala saikate väri-bindu sama suto-mita-ramané-samäj(?). Our society means... Society, friendship, and love. There must be woman, must be children, suto-mita-ramané-samäje. So there is some pleasure, undoubtedly. Otherwise, why people are working so hard to stick to this position? Vidyäpati sings that tätala saikate väri-bindu sama suto-mita-ramané-samäj(?). There is undoubtedly some pleasure, but that pleasure is so insignificant that it can be compared: a drop of water on the desert. Desert, if you want to utilize desert to make it a garden or productive field, you have to pour water. The whole ocean water you have to pour there. Now, if somebody says, “All right, you want water. Now take this one drop water,” then what it will do? Similarly, our heart is hankering after so many things. We are hankering... Actually we are hankering after Kåñëa, but we do not know. We are trying to satisfy our hankering in so many ways in material life. Actually we are hankering after Kåñëa. Just like a small child, it is crying. It cannot express, but it is wanting the mother’s breast feeding. So you cannot stop him crying unless it is transferred to the mother. Similarly, actually we love Kåñëa. That is a fact. Because we love Kåñëa... Therefore you, who did not hear even the name of Kåñëa, say, four or five years ago, why you after so much Kåñëa? This is the proof, that actually we are after Kåñëa. This Kåñëa consciousness movement is being accepted in Western countries by the younger generation. Why? Because every one of us, we love Kåñëa. But it is now covered by mäyä. We have to simply take out the covering, mäyä; then we are Kåñëa conscious.
That is explained in the Caitanya-caritämåta,

nitya-siddha kåñëa-bhakti ‘sädhya’ kabhu naya
çravaëädi-çuddha-citte karaye udaya

That Kåñëa consciousness is not an artificial thing, that we are making some propaganda on Kåñëa consciousness, publishing some books, magazines, and our preachers are going place to place. No, there are so many propaganda is going on. But they are not so effective. And our, what means we have got to make propaganda? We simply make this propaganda, “Please chant Hare Kåñëa.” That’s all. Of course, we do sincerely. So if we propagate sincerely and seriously, as Caitanya Mahäprabhu has ordered, yäre dekha, täre kaha ‘kåñëa’ upadeça... [Cc. Madhya 7.128]. We must be sincere. Then, if we canvass, “Please chant Hare Kåñëa,” it will be effective. It will be effective. The business is not very serious or very difficult. Caitanya Mahäprabhu says, yäre dekha, täre kaha ‘kåñëa’... “Anyone you meet, you simply request him about hearing about Kåñëa.” So... But if one is so much covered by materialistic enjoyment, it takes little time. It takes little time. Otherwise, automatically there is love for Kåñëa, and çravaëädi-çuddha-citte...
Therefore Prahläda Mahäräja says, çravaëam. If we hear about Kåñëa constantly, through realized souls, not professional—if we hear, satäà prasaìgän mama vérya-saàvido [SB 3.25.25]—then automatically, our dormant Kåñëa consciousness come out. So Prahläda Mahäräja says, therefore, that “Those who are determined to become happy within this material world, they cannot be raised to Kåñëa consciousness either by personal teaching or by making conference or by mental speculation.” That is not possible, because he is determined. So our duty is that we should know that in the materialistic way of life we shall never be happy. This is called knowledge. And vairägya. So this vairägya and knowledge is not so easy. Prahläda Mahäräja says, adänta-gobhir viçatäà tamisram: it is not possible. That means he assures his father, “Don’t be worried. You will never be Kåñëa conscious. (laughter) Because your only aim is to stick to home and money and women. Therefore rest assured, you’ll not be ... It is not that a person like you will be raised to Kåñëa consciousness.” Then? How you have done? The next question should be: Why they are sticking to this materialistic way of life?
That is answered by Prahläda, na te viduù svärtha-gatià hi viñëum [SB 7.5.31]. “These persons, those who are so much materially attached, they do not know the ultimate goal of life is Viñëu, the Supreme Personality of Godhead, Viñëu.” That is actually the ultimate goal of life. We are here in this material world, forgetting Kåñëa, to enjoy, to lord it over the material nature. Everyone is trying to become the lord, master of material... That is struggle. Nobody can become lord or master of this material world. But that struggle to become master, they are taking it happiness. They are taking it happiness. That is the nature of persons who are influenced by the modes of passion. They’ll work hard, and that will, they will take it is very good, pleasing. Because they do not know that the... Na te viduù svärtha-gatià hi viñëuà duräçayä ye bahir-artha-mäninaù [SB 7.5.31]. They are hoping against hope to become happy within this material world. That is the whole history. Take the history, any history, modern history. There are so many empires: the Roman Empire, the Carthaginian Empire, the Greek Empire, the British Empire recently, Hitler’s Nazism, and so many. For some time they become very powerful. Just like Hiraëyakaçipu, he’s now very powerful. He’s thinking, “Nobody can...” Now today he’ll be killed. Keçava-dhåta narahari rüpa is coming. So this demonic civilization will never be successful. That’s a fact. But they are so fool, they do not see even historical evidences. So many empires failed. The Roman Empire failed, the British Empire failed. Still, somebody is trying to create another empire, another, different empire. Just like your President Nixon, he’s trying to influence all other nations under his control. Why? Of course, I should not speak all these things. There may be criticism. But that is the way, going on. That is the way. We can understand. We can understand politics, economics, everything, but we do not bother about. But our aim is that this way of life, to increase materially happiness, it will never be successful. That is our conclusion. We are not fools that we have given up everything for advance in Kåñëa consciousness. Because we know that this, this way we shall never be happy. It is not possible.
That is explained by Prahläda Mahäräja. These rascal people who are so much materially attached... Kåñëa also says in the Bhagavad-gétä,

 bhogaiçvarya-prasaktänäà
tayäpahåta-cetasäà
vyavasäyätmikä buddhiù
samädhau na nigacchati
 [Bg. 2.44]

Those who are too much attached, bhoga, material enjoyment, aiçvarya, material opulence ... Bhogaiçvarya-prasaktänäà tayäpahåta-cetasäm. Persons whose heart has been misled by this kind of civilization, they cannot take to Kåñëa consciousness. Therefore to become too much materially opulent is a disqualification for attaining Kåñëa consciousness. It is a disqualification. Because they don’t care. Just like in our temple, not very rich men, they are coming, because they (say,) “What is this nonsense, Kåñëa consciousness? We have got everything. These boys, they haven’t got to eat anything; therefore they are chanting Hare Kåñëa on the street. That’s all.” They think like that. “They’re needy. All right, they are needy. Give them some money.” That’s all. They don’t like to take anything from us because the same business, matir na kåñëe parataù svato vä. They’ll never understand, because their aim is grha-vratanam. They want to be happy... Although they are seeing there is no happiness, they never can be happy, still... This is called punaù punaç carvita-carvanänäm [SB 7.5.30], chewing the chewed. One, the sugarcane, is chewed by somebody. It is thrown away. And if somebody else comes and chew it again, what juice he will have it? So punaù punaç carvita... Na te viduù svärtha-gatià hi viñëuà [SB 7.5.31]. Duräçayä ye duräçayä viñaya väsé (reads Sanskrit commentary) tantraya käraëaà te hi viñëuà na viduù. Tatra hetu svasminn eva arthe puruñartha yeñäà teñäà gatià grämyaà. Na tu te ’pi guru pati syät viñëu jïäsyasi tatra bhak bahir viñaye bahavo yeñäà te bahir arthas tann eva guru tena mantra çélaà yeñäà te.
So one who is fixed up in this conclusion, that “We shall become happy with this materialistic way of life,” they cannot take to Kåñëa consciousness. And they do not know also that our ultimate goal of life is Kåñëa, Viñëu. Then why it is so? Now, andhä yathändhair upanéyamänäs te ’péça-tantryäm uru-dämni baddhäù. They have become blind. They are blind themselves, and they are also led by blind leaders. The leaders, at the present moment, leaders, they say that “Why you are going to church? Why you are going to temple? If you want your bread...” Just like in Christian religion you go to church, “O God, give us our daily bread.” But the atheist class, they are propagating, “For bread, why you are going to church? You make industry, you make business, and you get bread.” But actually... We were just talking that there are so many unemployment. Our Karandhara prabhu was... No. Who was talking? Çyämasundara. Çyämasundara said that the computer... What is called, computer? It can do thousands of men’s business. So they have discovered this machine. That means thousands of men will be unemployed. That is actually happening in your country due to so many machines. Now, take for example, formerly... You have seen the picture, Kåñëa, Våndävana picture, Kåñëa’s father transferring Kåñëa. They were going on bullock carts, no motorcar. You have seen the picture. So formerly, transport was bullock carts. The cows and the bulls, the bulls were employed for agricultural purpose, for drawing the carts. So there was no necessity of motorcar. Now you have got motor, motor-tractor. You don’t want the bullocks. Therefore kill them. How you can utilize them? Therefore you must have slaughterhouse to kill them. And as soon as you kill them, then you have to eat them. So this is the, I mean to say, entanglement. If you kill, then you become responsible for being killed. The subtle laws...
Therefore, without knowing our ultimate goal of life is Viñëu, na te viduù svärtha-gatià hi viñëum... [SB 7.5.31]. That is our interest. The human form of life is offered by nature after so much evolutionary process. Just to understand Viñëu, God, this is the only business. But instead of attending our real business, we are trying to be happy in other ways. Then you can say that “If we are engaged in real business, then how the economic question will be solved? We have to work.” That’s all right, you work. But work simple. Why you have invented so much botheration? Work is there. If you have cows and if you have got land, then you till the land, get grains, and there is milk, there is fruit, there is flower. Anywhere, you can live peacefully. Whole economic question is solved. And because we have forgotten, we have missed the real point, that our life is meant for God-realization. We are simply increasing botheration. Punaù punaç carvita. Adänta-gobhir viñatäà tamisram. Andhä yathändhair upanéyamänäù. The leaders are blind; we are also blind. So they are advising that “If you want to solve your economic problem, why you are going to church? Why you are going to temple? Come here, increase business, industry. Take loan and start business.” That’s all. This is going on. But actually, the more we are trying to mislead this people... Because they are thinking it is all right. They are... That the social condition is becoming more and more grave. That’s a fact. We are trying to solve one problem, but many other problems are coming because we do not know what is the ultimate goal of life. Because we are missing the real point.
Therefore Prahläda Mahäräja said, na te viduù svärtha-gatià hi viñëuà duräçayä ye bahir-artha-mäninaù [SB 7.5.31]. These rascals, they are thinking that by so-called economic development, by exploiting material resources, we shall be happy. That is not possible. The best example your country has given. You have exploited the material resources, and other countries are also following, but where is the happiness? Instead of happiness, there is “hippyness.” (laughter) So still, they have no eyes to see that “Where we are going?” Adänta-gobhir viçatäà tamisram punaù punaç carvita-carvanänäm [SB 7.5.30]. Because we cannot control our senses, we are driving, we are being pushed towards the darkest region of material existence, very hard to leave. Darkest region means that we are going to become animals next life. Because this is animalistic civilization. Nature gave us the opportunity to realize God, but God-realization is meant for human being. The human being, if he does not realize God, he’s simply engaged in animalistic way of life—eating, sleeping, mating—then nature will call, “All right, sir, again become animal.” Punar müñiko bhava: “Again become a mouse.” You know this story? Punar müñiko bhava. There is a story. There is a very nice story. One rat, mouse, he came to a saintly person. Everyone comes to saintly person for some blessing, you see. Real blessing they don’t want. Some material blessing. Real blessing, Kåñëa, they don’t want. If you give him some blessing that “You become very rich man and...” These are all very well, this. So this mouse also came and begged the saintly person, “Sir, I am in difficulty. If you give me some blessing?”
“What is that?”
“The cat chases after me always. I’m very unhappy.”
“So what do you want?”
“Now, if you make me a cat, then I can get relief from this thing.”
“All right, you become cat.” So he became cat.
So after few days, again he comes. “Sir, again I am in trouble.”
“What is that?”
“The dog is chasing me.” (laughter) Don’t laugh, hear seriously. “Dog is chasing me.”
“All right, then, what do you want?”
“Now, make me a tiger.”
“All right, you become a tiger.”
So when he became a tiger he was staring on the saintly person like this.
So he asked, “Why you are staring upon me? You want to eat me?”
“Yes.”
So he again curses, punar müñiko bhava: “Again you become mouse. Again you become mouse.”
So that is our position. We are advanced in civilization. Now we want to kill God. So we are again going to be uncivilized, to remain in the forest and to remain naked. Actually, they are practicing that: nature’s way. So again they are going to be aborigines. And that is being practiced. They are going to the forest, they remain naked. So actually, punar müñiko bhava: “Again become mouse.” Civilized human being means God conscious, happy life, no trouble, no enviousness, everything happy, no hard labor. Why hard labor? Everything is there. You just employ your little intelligence, you get sufficient food by grains, by fruits, by flowers, milk. There is no difficulty if we remain in our own way. So that is the difficulty, that we do not know that our ultimate goal of life is God-realization. Then God has got all arrangement. You cannot produce fruits and grains in factory. They are given by God. Why? That “You eat them and be Kåñëa conscious, chant Hare Kåñëa.” But we don’t want that. We want slaughterhouse, unnecessarily. Actually, if you go to the store... There are so many stores. How many stores are selling only meat? It is not possible. Ninety-nine percent fruits, vegetables, grains you are taking, and maybe a little percentage of meat. So why you cannot give up this little percentage? If you think that meat is very palatable, why don’t you live on meat? Russia is also trying like that. That has become the fashion. In Moscow, it was very difficult to find out nice grains. With great difficulty Çyämasundara used to spend two hours daily to secure these things.
So this is the problem. Na te viduù svärtha-gatià hi viñëuà durañçayä ye bahir-artha mäninaù [SB 7.5.31]. They are trying to be happy by the arrangement of these material activities. Andhä yathändhair upanéyamänäs te ’péça-tantryäm. They do not know that the material nature is so strong that you cannot get out of it unless you are prepared to suffer more and more. If you take to natural life and live peacefully and take to Kåñëa consciousness, that is your real life. And if you simply increase botheration and problems, then you’ll have to suffer. That is the position of modern civilization. Actually, superficially we see that material advancement of material science, people have got so many machines, so many facilities. But actually, they are in trouble. Just like I gave you one example: the computer machine. It can work for thousands of men. So thousands of men means the thousands of men must be unemployed. And especially in your country, they are taking advantage of this machine because the salary is If you want to pay to the worker, a big, big salary. So they want to save. They are taking machine, and they think they will save money, so many workers. But the workers are becoming unemployed. The government has to give them welfare. The government will tax. That’s all. (laughter.) Government will not give money, welfare, from government’s pocket. The government will increase your taxation. So you are..., you stop payment by importing some machine, now you have to pay that money to the government. This is called entanglement. This is a crude example. I don’t say that you stop all this business, but the material world is like that. You want to solve something; instead of solving, you’ll create so many problems. This is material life. Because our life is not meant for solving problems and creating problems. Our life is meant for understanding God. Then everything is all right. But that you have given up.

na te viduù svärtha-gatià hi viñëuà
duräçayä ye bahir-artha-mäninaù
andhä yathändhair upanéyamänäs
te ’péça-tantryäm uru-dämni baddhäù
 [SB 7.5.31]

They do not know that you cannot go an inch beyond the stringent laws of material nature. That is not possible.
Then the next question is that how... People are not interested in Kåñëa consciousness, and then, they are misled by blind leaders. So how, what is the solution? That is Prahläda Mahäräja saying,

naiñäà matis tävad urukramäìghrià
spåçaty anarthäpagamo yad-arthaù
mahéyasäà päda-rajo-’bhiñekaà
niñkiïcanänäà na våëéta yävat

Therefore one has to take shelter of a pure devotee. That is the only solution. He says, naiñäà matis tävad urukramäìgrhim. The beginning was that “They are not interested in Kåñëa consciousness.” Then how to become Kåñëa conscious if that is the solution? Then Prahläda Mahäräja says, naiñäà matis tävad: “So long one does not approach a pure devotee,” mahéyasäà niñkiïcanänäm, “great personalities, who has no more any material interest,” niñkiïcana, “and takes the dust of his lotus feet on the head...” Naiñäà matis tävad urukramäìghrim: “So long one does not approach such personality, there is no possibility of becoming Kåñëa conscious.” Naiñäà matis tävad urukramäìghrim. As soon as one approaches the pure devotee and takes the dust of his lotus feet and puts it on his head, immediately, anartha apagamaù, he’ll be freed from all this nonsense. That means he’ll forget this idea that “Materially we can advance.” This is the process. So we have to approach a niñkiïcana, who has nothing to do with this material world. His only ambition is to serve more Kåñëa. And if somebody approaches him and takes the dust of his lotus feet, then he can understand. Mahéyasäà päda-rajo-’bhiñekaà niñkiïcanänäà na våëéta yävat. (aside:) Our time is over? All right.
So in this way Prahläda Mahäräja talked with his father, and the father became more angry. Instead of taking the lesson ... Mürkhäya upadeça hi prakopäya na çäntaye. If you teach lesson to a foolish person, he’ll be simply angry. He’ll not take your lesson. How it is so? Payaù-pänaà bhujaìgänäà kevalaà viña-vardhanam. If you keep a snake and if you want to make friendly behavior with him, that, “My dear snake, don’t bite any more. I’ll give you milk and banana. You eat here and stay here nicely,” he’ll not... His poison will increase, and one day he will... There is a story in the Hitopadeça: one day, one... The same thing. So payaù-pänaà bhujaìgänäà kevalaà viña-vardhanam. So these are lessons, stories. So his father, Hiranyakasipu, became more and more angry. So one day... Because after all, son and father... The son was simple boy. So one day he said, “Prahläda, I shall now kill you. I shall see how your Kåñëa saves you.” So immediately, Prahläda was seeing to the pillars of the hall. He was king. So Hiraëyakaçipu asked him, “Is your God, Kåñëa, in the pillar?” He said, “Yes, sir. Yes, my father, He is there.” So immediately, with anger he broke the pillar and Nåsiàhadeva came out.
Now we can honor Him. (end)

Rememberences of Jayananda:

Memories of Jayananda Thakur:

Sriman Jayananda Thakur, Bhakti Exemplified:

The beautiful life of Jayananda Thakur more excerpts from book being edited:

Quotes from Srila Prabhupada about Jayananda:

Jayananda - The First ISKCON Saint:

More Nectar on Jayananda prabhu - see link to his Astrological chart:

Rathyatra pages:

Srila A.C. Bhaktivedanta Swami Prabhupada's pages:

 The background
 **************
 Jim Kohr was the all-American boy. Handsome, strong, intelligent born in an upper middle-class family. A good student, he took a degree in mechanical engineering from Ohio State University. However despite his outward trappings of success, he was often unhappy, empty and dissatisfied with the material conception of life. Jim did not fit into the upper class crowd, so it was not very surprising that he ended up driving cabs in San Francisco. Though an introspective person, he was not really religious. His depression was almost suicidal when in 1967 he happened to read a small article in the San Francisco paper about an Indian Swami who had come to the Bay area to propagate the chanting of the names of God. For some reason the article ignited a ray of hope within him. He resolved to attend the lecture of the Indian Swami.

 In the Bhagavad Gita (7.16), Krishna says, 'four kinds of pious men begin to render devotional service unto Me -- the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.' Jim was searching for answers from the material miseries, and in such a mood took his first step towards his destiny.

 The beginnings
 **************
 Jim was instantly attracted to the Indian Swami, who was none other than Srila Prabhupada, the founder acarya of ISKCON. He had been in the U.S.A for only a year and was in the process of establishing his mission of bringing Krishna consciousness to the Western world. Jim began to regularly attend the morning Bhagvatam lectures of Srila Prabhupada. On some occasions Jim would be the only guest listening to the morning lecture. Soon he became very attached to Srila Prabhupada and his teachings. Prabhupada lovingly reciprocated and would sometimes personally cook prasadam for Jim and serve him. Soon thereafter Srila Prabhupada accepted Jim as his disciple and initiated him with the spiritual name Jayananda.

 In Cc Madhya 19.151 Caitnaya Mahaprabhu says that '. out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krishna. By the mercy of both Krishna and the spiritual master, such a person receives the seed of the creeper of devotional service.' In this way Jayananda received the seed of devotion, out of the causeless mercy of Srila Prabhupada. From the instructions and teaching presented by Srila Prabhupada, he understood his special relationship with Krishna, with Guru, and that there is an authorized process to establish this relationship.

 Attraction to Krishna consciousness
 ***********************************
 Jayananda was completely enamored by Krishna consciousness. He would rise every day morning before four, do a little arati, chant his rounds of japa, read and cook prasad. Then he would go for his 'incense run' (selling incense sticks). He never deviated from this, he was completely happy as long as he was practicing Krishna consciousness.

 Jayananda worshipped prasadam. When a little prasadam spilled on the floor he would lick it up. He loved to cook, eat, offer and distribute prasadam in a big way. He even said 'prasadam' with so much love and devotion that it made one immediately want to take some.

 Another example of his attachment to Krishna consciousness was his love for the holy name. He was always seen chanting and dancing enthusiastically during kirtans. One day after working hard for ten hours straight, when all the other devotees were looking forward to some rest, Jayananda enthusiastically bounced into the temple room for kirtan. His japa was very intense, very focussed, as he strove to personally associate with each and every syllable of the mahamantra.

 In Bhakti-rasamrta sindhu, Srila Rupa Goswami mentions that the process of sadhna bhakti begins with a little faith (sraddha). This faith then blossoms into a desire for devotee association (sadhu-sanga) and then into bhajan-kriya (devotional service).

 Similarly, Jayananda, after receiving the association of Srila Prabhupada and other devotees at the temple began to execute devotional service as per the instructions he received from his spiritual master. As he executed his sadhna sincerely, he became purified of the material impediments to devotional service(anartha-nivrttih) and began to manifest the all-attractive qualities of a pure devotee.

 Humility
 ********
 Humility was certainly Jayananda's most prominent quality. He treated everyone as his superior, even new devotees. Although his service was glorious, he never wanted any glory. He avoided praise like the plague. Devotees got to know that if they wanted to keep Jayananda's association they would better not praise him. His humility was very natural and he always found something other than himself that was praiseworthy. Even though he was a senior devotee, older than most of the people around him and eminently qualified, he was happy to simply serve.

 Once a new boy at the temple wanted to do some service and was asked to help with the trash. The weekly trash run was done by Jayananda, who cheerfully took the little help the boy gave. Later when the boy became a devotee, he remembered thinking, 'If the garbage men at this temple can be so blissful, just imagine what the rest of the devotees are like!'

 Caitanya Mahaprabhu, in the third verse of Siksastakam lays down the qualification for offenseless chanting. 'One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly.' Jayananda exemplified this verse. He was so humble that just being in his association would make one feel ashamed of one's pride. He was very special, yet no one paid any special attention to him. That was just the way he liked things.

 Service attitude
 ****************
 Jayananda was an expert at everything: cooking, preaching, Deity worship, public relations, sankirtan, selling incense, construction, and anything that it took to spread Krishna consciousness. He was a tireless worker, first to rise in the morning and last to sleep at night. He was always running out to get flowers, washing dishes, cleaning the kitchen or taking out the trash. Whatever service he was given, he would make sure that it was done, no matter how busy he was or how much personal hardships he had to endure for it. No matter how hard he was working, he would never stop for a nap during the day. He seemed inexhaustible.

 Many times when Jayananda went to Berkley to distribute leftover prasadam, he would first organize a crew to clean the kitchen, working twice as hard as anybody else, then he would transfer the prasadam, load it into the van, drive it to Berkley, organize the distribution there and have kirtan while all this was going on. Many years later he readily accepted the position of the driver for the Radha Damodar travelling sankirtan party, working side by side with brahmacharis scarcely half his age. In spite of his advanced position and seniority he never asked for anything special and readily accepted menial position under new devotees.

 In the Vishnu purana, Sri Krishna informs Arjuna that 'one who claims to be My devotee is actually not My devotee. One who claims to be the devotee of my devotees is in actuality My devotee'. Jayananda completely manifested this quality. He was always striving to be the 'dasanudasa', the servant-of-the-servant. But there was no artificial humility in him. Material humility is relative, it is predicated on the qualifications of the recipients. Jayananda had spiritual humility, it was absolute, without any consideration of the status or qualities of the recipient. He served every one and expected no one to serve him.

 The process of remembering, discussing or enumerating the qualities and pastimes of the Lord and His devotees is very purifying. This week we continue the discussion of the qualities of Jayananda Prabhu, who in the relatively short time he was associated with Krishna consciousness, perfected his devotional service and left us many instructions by example.

 Freedom from fault finding
 **************************
 Perhaps the most defining characteristic of Jayananda was that he never criticized anyone. Even if a devotee did something that warranted criticism, he would usually not say anything, or else make the mistake appear as something perfectly natural. He never spoke harsh words or chastised anybody. Sometimes devotees would come to him with expansive ideas of how to spread Krishna consciousness. Jayananda would encourage these ideas, however extraordinary. At the same time he was not a fool. He could always pick up the right man for the job.

 In the Nectar of Instruction (Verse 5), Srila Rupa Goswami says, 'one should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others.' Jayananda could not even bear to hear the criticism of another devotee. If such a thing were happening he would simply leave the room. These are the characteristics of an uttama-adhikari, one who has reached the highest level of perfection in his sadhana bhakti.

 Dear to everyone
 ****************
 Like the six Goswamis, Jayananda was dear to both the gentle and the ruffians. He was as much at home with the Italians at the produce market as he was with the Brahmacharis at the temple. Once a devotee was approached by a staggering drunk in San Francisco, who looked at his robes and asked, 'Hey, where is my old friend Jayananda?'

 Many devotees who took over Jayananda's old territory would meet people who would say things like, 'Where is Johnny Ananda?' or 'That man - he's the nicest and most pure man I've met' or 'I don't know much about your philosophy, but if Jayananda is into it, it must be all right.'

 One woman public official on the San Francisco board was famous for giving the devotees a hard time during Ratha-yatra. One year when the devotees approached her, she asked, 'where is Jayananda?' On hearing that he had passed away she broke down and began to cry. The purity in Jayananda's heart would touch the even most cynical.

 In BG 5.7, Sri Krishna says that 'One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.' Every one loved Jayananda, since he had completely transcended the bodily conception. He would approach a drunk, a hippie or a devotee with the same compassion and enthusiasm. He spoke to the Supersoul in everyone, and everyone responded accordingly. Like Maharaja Yudhisthira, Jayananda's enemy was never born.

 Expert at engaging everyone
 ****************************
 It is said that though Krishna has nothing to do with non-devotees, His devotees are even more compassionate than Him and will try and engage them in the Lord's service. Jayananda was eager to see everyone engaged in Krishna's service. Whenever a new bhakta would come. Jayananda made him feel he was engaged in important work. He was older, bigger and stronger than just about anyone in the temple, and everyone was glad to be working under him.

 His preaching style was very simple and direct. He would speak from the heart to the heart. Once he was preaching to a couple of hippies, while crawled under an automobile. All that was visible of him was a pair of legs, yet the two hippies stood there, transfixed by his message. During Ratha-yatra time he would organize a crew of cynics, hippies, bloopers, uncooperative personalities and non-devotees off the street to help build the carts. He would get them to work for ten to fourteen hours a day, always glorifying them.

 The Cc Antya 7.11 it is stated, 'The fundamental religious system in the Age of Kali is the chanting of the holy name of Krishna. Unless empowered by Krishna, one cannot propagate the sankirtana movement.' Because of the genuine compassion in Jayananda, Krishna gave Him the unique ability to make people want to render devotional service, directly or indirectly.

 Materially renounced
 ********************
 Jayananda had almost no possessions, even during his years as a householder. What ever he had, he used for the service of the temple and Srila Prabhupada. When he was gifted five thousand dollars, he promptly donated that to Srila Prabhupada. In the introduction of the Nectar of Devotion, Srila Prabhupada acknowledges this contribution. For many years he was almost single handedly supporting the temple by driving his cab for 12-14 hours a day. When he was in his last days of his life, he used the money given to him for his treatment to support the Ratha-yatra in Los Angeles.

 He was extremely careful with what he considered to be Srila Prabhupada's money. When selling incense, he would sleep on park benches in bitter cold rather than spend money on a motel. He used his considerable charm to get people to donate almost every thing that was needed. What he could no get for free, he made sure that he received a good value for the money spent.

 His final lesson in material detachment came when it was discovered that he was suffering from cancer of the lymph and blood. Jayananda continued as if nothing had changed. When his body became frail and weak, he continued preaching, inspiring and organizing from his bed in the hospital. For him the body was simply a means to render devotional service to the Lord.

 In Cc. Madhya 6.254 Caitanya Mahaprabhu summarizes in the phrase 'vairagya-vidya-nija-bhakti-yoga', which means 'renunciation through the wisdom that comes from practicing devotional service.' Jayananda was a true sannyasi, as one who did not just renounce material objects but actually renounced the desire for these material objects. He was always eager to use everything for the service of Krishna, however he had no personal desire for anything material.

 Jayananda: king of the Ratha-yatra
 ***********************************
 Jayananda was the backbone of the Bay area Ratha-yatra for several years. Behind the scene he would do everything for the preparation of the festival. He would beg food, flowers, funds - buy materials and build the carts. He would arrange for the permits, organize the cooking and serving of prasad. Although things always went right down the wire, he would consistently succeed in fulfilling all this plans every year. After the festival he would cook a cake or a pie for each and every person who had some how helped in the festival. Because of his efforts the Bay area devotees to this day enjoy an amazingly harmonious relationship with the city officials.

 In his last days Jayananda was busy organizing the Ratha-yatra from the hospital bed. He would talk to people on the phone, send his associates to meet various persons and things began to miraculously materialize. Every moment of his life was preciously used in the service of Krishna.

 Mystic opulence
 *****************
 It is said that pure devotional service brings about much opulence. Thought the devotees never seek them out, once they are there, they are used for the service of Krishna.

 Jayananda apparently could function with very little or even no sleep. Towards the last few days of the Ratha-yatra he would sleep less than three hours a day, yet he was the most energetic and enlivened member of the crew. His propensity to consume prasad was astounding. He could consume buckets of halva, plates of samosas and potatoes without any side effect. When he was in his last days, he was put on an intravenous diet, yet he would often ask devotees to sneak in huge quantities of samosas and cheese-potatoes for him, which he would happily consume without any apparent distress. He would some times sleep in the Bhagavatam classes, since he was very tired, yet later on he could perfectly quote from the class or have a deep discussion about its contents.

 In BG 4.26, Sri Krishna declares that, 'One who is engaged in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.' In the Närada-pancaratra, devotional service to the Lord is likened unto a queen attended by her maidservants in the form of material opulences, liberation and mysticism. Jayananda never had any hankering for these, but when they came, he simply used them in the service of Krishna.

 Special relationship with Srila Prabhupada
 ******************************************
 Jayananda has complete faith in Srila Prabhupada. He perfected his devotion by making the instructions of Srila Prabhupada the very core of his life. He was advanced enough to realize that real association was through following the instructions of the spiritual master. Unlike most of the other devotees, who would go out of their way to get some personal association of Srila Prabhupada, Jayananda was contend to work in the background, carrying out his instructions. He exemplified the superiority of association by vani (instructions) over vapu (personal association). Srila Prabhupada would invariably call of Jayananda when he was in the temple. Jayananda would resist saying, 'No, I cannot go. I am too dirty. I am too fallen,' such were the transcendental exchanges between the spiritual master and his dear disciple.

 In Cc. Madhya 19.151, Caitanya Mahaprabhu says that, 'Among all the living entities wandering throughout the universe, one who is most fortunate comes in contact with a representative of the Supreme Personality of Godhead and thus gets the opportunity to execute devotional service.' Jayananda was one of these fortunate souls who came in contact with a pure devotee of the Lord and under his guidance was able to perfect his devotional life.

 Conclusion
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 Jayananda passed away on May 1, 1977. He joined the Krishna consciousness movement in 1967, just when it is in its beginning, and left the planet a few months before Srila Prabhupada. In the scriptures it is said that when the pure devotees of the Lord appear to execute His will, their associates invariably accompany them. One cannot help but speculate that Jayananda had only come to serve his eternal spiritual master. The fact that Srila Prabhupada was on this planet at the time of his passing away is also significant. It let Srila Prabhupada affirm that 'every one should follow the example of Jayananda.'

 We offer our most humble obeisances to Sri Srimad Jayananda Prabhu, the exemplary teacher of devotional service in Krishna consciousness.