Friday, June 24, 2011

Krishna Talk 125 - Prakrta Rasa Sata Dusani Part 1

Krishna Talk 125 - Prakrta Rasa Sata Dusani Part 1
by Srila Bhaktisiddhanta Sarasvati Thakura

View online:

This publication of Prakrta-rasa Sata-dusani by Sri Srimad Bhaktisiddhanta
Sarasvati Gosvami Prabhupada, with the Anuvrtti Commentary of Srila B.G
Narasingha Maharaja is being presented in five parts. Part one begins with a
Preface by Svami B.V. Giri and a Forward by Sri Bhaktisiddhanta Sarasvati
Gosvami Prabhupada.


Although obscure to many devotees today, Prakrta-rasa Sata-dusani was well
known amongst the Gaudiya Vaisnava community during the time of Srila
Bhaktisiddhanta Sarasvati Gosvami Prabhupada. It was relished by the rupanuga
Vaisnavas and despised by the Sahajiya communities for its condemnations of
their mundane practices committed in the name of suddha-bhakti (pure
Prakrta-rasa Sata-dusani was first written in 1917 by Srila Bhaktisiddhanta
Sarasvati and published in the Sajjana-tosani magazine (9th edition, 19th
Volume). During his lifetime it was republished in the Gaudiya magazine and
in the book Vraja-mandala Parikrama (1935).
We now live in a time when Sahajiyaism is no longer confined to Bengal,
Orissa and Vrndavana. The pollution of prakrta-rasa has now crossed the
borders of India and found its way to foreign lands. Thus, Prakrta-rasa
Sata-dusani is as relevant now as it ever was, if not more so.
As in the time of Srila Sarasvati Thakura, the true followers of Sri Rupa
Gosvami will appreciate the cautionary advice given in this book. Similarly,
they will also value the contribution of Srila Bhakti Gaurava Narasingha
Maharaja in the form of his Anuvrtti commentary.
Nonetheless, those pretenders that dupe themselves into thinking that they
can make spiritual advancement by eliminating the scientific step-by-step
process of bhakti, will reject the intelligent advice found in Prakrta-rasa
Sata-dusani. In this regard, there is a famous Sanskrit maxim:

prasupto nara-gardabhah
kah samarthah prabodham tam
jnana-bheri-satair api

"Who is capable of waking, even with hundreds of drums of knowledge, that ass
of a man who sleeps with the eunuch of ignorance?"

This publication of Prakrta-rasa Sata-dusani will surely find favour with the
predecessor acaryas and the followers of Sri Rupa Gosvami.

Sri Rupanuga-dasanudasa
Svami B.V. Giri


Amongst the higher classes of men in this world, there are three paths that
traverse through the kingdom of transcendental beliefs. These are generally
known as karma, jnana and bhakti. The path of karma is the process for
attaining transitory pleasures that are enjoyed by the jivas ensnared in
material bondage. The path of jnana is the renunciation of temporary results
and provincial interests in order to discover the undifferentiated Brahman.
The path known as bhakti transcends both karma, jnana and material nature
completely, in order to cultivate activities that are favorable in serving
On the path of bhakti there is a clear distinction between devotional
practice (sadhana) and the achievement of devotional practice (sadhya). It is
understood that there are three stages – devotional practice, the awakening
of bhava (devotional sentiments) and prema (pure love for Sri Krsna). As one
cultivates and acquires knowledge about the goal of bhakti, the various
stages of bhava and love of Krsna, problems may arise. The process of
becoming free of these problems is known as anartha-nivrtti (the removal of
unwanted elements). The conceptions established in this work (Prakrta-rasa
Sata-dusani) can be found in the supremely wonderful pastimes of Sri
Gauranga-sundara as well as those of the Gosvamis, who are His eternal
associates in those pastimes.

Sri Siddhanta Sarasvati

(Part One, Verses 1-17)

prakrta cestate bhai kabhu rasa haya na
jadiya prakrta-rasa suddha-bhakta gaya na

O brother! By material endeavors rasa can never appear. Pure devotees never
sing about the mundane rasa of this material world.

prakrta-rasera siksa-bhiksa-sisye caya na
rati vina yei rasa taha guru deya na

A disciple never wishes to beg for instructions regarding material rasa. The
guru never gives rasa that is bereft of rati, (divine attachment to Sri


Although material engagements remotely resemble the transcendental rasa or
lila of Sri Krsna, it has been concluded by self-realized spiritual masters
that material engagement never produces rasa. No amount of ignorance produces
knowledge, no amount of darkness produces light, and no amount of material
engagement produces Krsna consciousness.
Would-be gurus in search of name, fame and material gains often encourage
their disciples to enjoy material nature, but a bona-fide guru never
encourages or instructs his disciple how to increase material enjoyment or to
expand the affairs of the material world. Mundane family life is, by and
large, a unit of selfish interests focused around the bodily concept of life
and before one can make spiritual advancement one must abandon such a false
pretext of life. Giving up attachments to the bodily concept of life, a
devotee should become attached to Sri Krsna above all else.

vapur-adisu yo ‘pi ko ‘pi va
gunato ‘sani yatha tatha-vidhah
tad ayam tava pada-padmayor
aham adyaiva maya samarpitah

“O my dear Lord, I may be living within a body of a human being, or as a
demigod, but whatever mode of life I do not mind, because these bodies are
simply by-products of the three modes of material nature, and I, who am in
possession of these bodies, am surrendering myself unto You.” (Sri
Yamunacarya, Stotra-ratna 49)

However, pseudo-disciples approach spiritual life as yet another means of
increasing their material enjoyment. Thinking that God is there to fulfill
their material desires, they ask for blessings from the spiritual master to
become materially opulent. When the pseudo-guru and the pseudo-disciple are
brought together they make a complete mockery of Krsna consciousness and of
the bona-fide disciplic succession of gurus and disciples.

nama rasa dui vastu bhakta kabhu jane na
nama rase bheda ache, bhakta kabhu bale na

A devotee does not consider the Holy Name and divine rasa to be two separate
things. Thus, at no time does a devotee exclaim, “There is a difference
between the Holy Name and rasa.”

‘aham-mama’ bhava-sattve nama kabhu haya na
bhoga-buddhi na chadile aprakrta haya na

The Holy Name never appears to those that are conditioned to think in terms
of ‘I’ and ‘mine.’ The stage of transcendence cannot be reached if
the enjoying attitude is not abandoned.


There is a certain class of men that consider the Holy Name of Krsna, and the
pastimes of Krsna to be of two different substances. Although giving some
recognition to the potency of krsna-nama, these persons contend that one can
only realize the perfection of bhakti-rasa by exclusively hearing and
discussing the lilas of Krsna and particularly the rasa-lila or the amorous
pastimes of the Lord with the gopis (cowherd girls of Vrndavana). Such
persons give little attention to the necessity of purely chanting the Holy
Name (suddha-nama) and give more attention to the process of lila-kirtana,
rasa-katha and smaranam. In a word, these persons have been categorized as
sva-kuhaka, or self-deceivers. What is unknown to the self-deceivers is that
krsna-nama reveals rasa in proportion to one’s being freed from anarthas or
material contamination in the heart.
Thakura Bhaktivinoda in his Bhajana-rahasya describes four types of anarthas
and four categories within each type. The four types of anarthas are:
1) tattva-vibhrama – illusion about spiritual knowledge
2) hrdaya-daurbalya – weakness of heart
3) aparadha – offenses
4) asat-trsna – material desires
Illusion about spiritual knowledge is of four types:
1) sva-tattva bhrama – illusion about one’s original position as a
2) para-tattva bhrama – illusion about nature of the Supreme Lord
3) sadhya-sadhana bhrama – illusion about the processes of sadhana and
4) virodhi-visaya bhrama – illusion regarding subjects unfavorable to Krsna
Weakness of heart is of four types:
1) tucchasakti – attachment to objects not related to Krsna
2) kutinati – deceitfulness
3) matsaryam – enviousness
4) pratistha – desire for fame
Offenses are of four types:
1) krsna-svarupa-aparadha – offenses towards the form of the Lord
2) nama-aparadha – offenses towards the Holy Name of the Lord
3) krsna-tadiya-aparadha – offenses to the devotees
4) jiva-aparadha – offenses to other living entities
Material desires are of four types:
1) aihikesvaisana – desire for material objects
2) para-trikesu – desire for heavenly comforts
3) bhuti-vancha – desire for mystic powers
4) mumuksa – desire for liberation
In material life one sees everything as an object of enjoyment. That
self-centered world-view is called aham-mameti – “everything is mine,
everything is for my enjoyment, I am the center of existence.” In this
stage of consciousness one cannot relish transcendental mellows (rasa). It is
necessary to first become free from the spirit of enjoyment – to see
one’s self as servant rather than master.
Krsna-nama, when chanted without offense under the guidance of a bona-fide
spiritual master, purifies the heart of the conditioned soul and
simultaneously reveals bhakti-rasa accordingly.

namnam akari bahudha nija-sarva-saktis
tatrapita niyamitah smarane na kalah
etadrsi tava krpa bhagavan mamapi
durdaivam idrsam ahajani nanuragah

“O my Lord, in Your Holy Name there is all good fortune for the living
entity, and therefore You have many Names, such as Krsna and Govinda, by
which You expand Yourself. You have invested all Your transcendental
potencies in those Names, and there are no hard and fast rules for
remembering Them. My Lord, although You bestow such mercy upon the
conditioned souls by liberally teaching Your Holy Names, I am so unfortunate
that I commit offenses while chanting the Holy Name, and therefore I do not
achieve attachment for chanting.” (Siksastakam 2)

tac-ca nama-rupa-guna-lilamaya-sabdanam srotasparsah.
prathamam namnah sravanam-antah-karana-suddhyartham-peksam. suddhe
cantah-karane rupa-sravavena tad-udaya-yogyata bhavati.samyagudite ca rupe
gunanam sphuranam sampadyeta, sampanne ca gunanam sphurane
parikara-vaisisthyena tad-vaisisthyam sampadyate tatas-tesu
nama-rupa-guna-parikaresu samyak sphuritesu lilanam sphuranam susthu bhavati.

“Hearing of the Holy Name, form, qualities and pastimes of the Lord and His
devotees is called sravana. The practice of sadhana-bhakti depends on hearing
the Holy Name of the Lord. It begins with sravana, which purifies the heart
of a devotee. This hearing process grants liberation from the filthiness of
sense gratification, and purifies the heart. In this way, by hearing
transcendental sound about the form of Sri Krsna, gradually the complete form
of the Lord begins to awaken within the heart. After this the qualities of
the Lord arise within the heart. As the qualities of the Lord fully manifest
themselves, the different specific aspects of the Lord’s service and
pastimes gradually awaken. In this way, the Holy Name reveals the Lord’s
form, qualities, and pastimes in all their splendor and beauty with all their
different branches.” (Krama-sandarbha 7.5.18)

However, when one neglects becoming freed from anarthas and instead engages
in lila-kirtana and rasa-katha, the result is the opposite of purification.
One makes offences. Due to offences anarthas are increased, and one’s
prospect for perfection in devotional life is greatly diminished, if not
completely destroyed.

prakrta jadera bhoge krsna-seva haya na
jada-vastu kona-o kale aprakrta haya na

While finding pleasure in mundane matter, service to Krsna can never be
conducted. Mundane objects can never be considered as spiritual at any time.

jada-satta vartamane cit kabhu haya na
jada-vastu cit haya bhakte kabhu bale na

Spiritual consciousness can never be present in a mundane condition. A
devotee never says that any mundane object is actually spiritual.

jadiya visaya-bhoga bhakta kabhu kare na
jada-bhoga, krsna-seva – kabhu sama haya na

A devotee never performs mundane deeds to please his material senses.
Material pleasure and service to Krsna are never the same.


Krsna consciousness can never manifest in the mundane aptitude of the
conditioned soul and therefore it is necessary to undergo the process of
purification. Without purification one’s endeavors in spiritual life are a
waste of time.

atah sri krsna namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah

“The Holy Name, form, qualities, and pastimes of Sri Krsna are divine and
transcendental. They cannot be experienced by material senses. The Lord
manifests Himself spontaneously on the tongue of a devotee who is eager to
serve Him.” (Bhakti-rasamrta-sindhu 1.2.109)

The mood of the pseudo-devotee is to enjoy Krsna. Such persons hear about
Krsna, but simply go on increasing material desires for kanaka (wealth),
kamini (women) and pratistha (fame). However, Sri Caitanya Mahaprabhu
strongly warns those interested in spiritual advancement not to go down that

na danam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi

“Oh Lord, I have no desire to accumulate wealth, nor to enjoy beautiful
women. Nor do I want any number of followers. What I want only is the
causeless mercy of Your devotional service in my life, birth after birth.”
(Siksastakam 4)

Bhaktisiddhanta Sarasvati Thakura has added to this warning as follows:

kanaka kamini pratistha baghini
chadiyachi jare sei ta’ vaisnava

“One becomes a Vaisnava when he has freed himself from the clutches of the
tigress of wealth, women and worldly prestige.” (Vaisnava Ke – 11)

The pure devotee of Krsna does not do anything that is not for the pleasure
of Krsna. That is pure devotional service.

jnana-karma anavrtam
anukulyena krsnanu-
silanam bhaktir-uttama

“Performing activities that are exclusively for the pleasure of Krsna are
known as uttama-bhakti, pure devotional service. Such activities are without
the desire for material profit, gain or tinged by philosophical
speculation.” (Bhakti-rasamrta-sindhu, 1.1.11)

nija-bhogya kame bhakta ‘prema’ kabhu bale na
‘rase dagamaga acha’ sisye guru bale na

Selfish material desires are never called prema by a devotee. The spiritual
master never tells the disciple that, “You are overflowing with divine

‘rase dagamaga ami’, kabhu guru bale na
jadiya rasera katha sisye guru bale na

The spiritual master never says, “I am engrossed in divine rasa.” The
spiritual master never engages in talks with his disciples about mundane

jada-rasa-gane kabhu sreyah keha labhe na
krsnake prakrta bali’ bhakta kabhu gaya na

Nobody can achieve the highest good by glorifying mundane activities. A
devotee never declares that Sri Krsna is a mundane personality.

namake prakrta bali’ krsne jada jane na
krsna-nama-rase bheda suddha-bhakta mane na

Since Krsna cannot be understood through matter, a devotee never says that
Krsna’s Holy Name is mundane. A pure devotee never acknowledges any
difference between the Holy Name, Sri Krsna and divine rasa.

nama rase bheda ache, guru siksa deya na
rasa-labha kari’ sese sadhana ta’ haya na

The spiritual master never teaches, “There is a difference between the Holy
Name and rasa.” Even upon attaining rasa, ones’ sadhana is never


The Mayavadi guru falsely teaches that he is God and that his disciple is
also God. And the pseudo-devotee, posing as guru, claims that he is absorbed
in rasa and that his disciple is also absorbed in rasa. Both these categories
of gurus and disciples are in ignorance and illusion. Regarding the Mayavadi,
it should be understood that the living entity (tatastha-jiva) does not
become God at any time. As regards the pseudo-guru, it should be understood
that one who has actually attained the highest stage of pure devotional
service (rasa) never claims to have done so and certainly never tries to
teach his disciple that which is unteachable. In the words of Thakura
Bhaktivinoda, “If anyone says that he will teach you the sadhana of rasa,
he is an imposter or a fool.” (Caitanya-siksamrta 7.1)
In numerous places in the writings of Thakura Bhaktivinoda and
Bhaktisiddhanta Sarasvati, the pseudo-guru has been compared to the she-demon
Putana, who offered her poison breast in the hope of killing baby Krsna. The
pseudo-guru offers prema-rasa and other such achievements in bhakti that are
compared to the poison offered by Putana. One who tastes this poison is most
certainly doomed, their devotional creeper being poisoned in its early stage.
Therefore the first duty of a sincere devotee is to reject all such she-demon
However, the pseudo-disciple embraces the foolish proposals of the
pseudo-guru and such victims often fall into being initiated into the process
of siddha-pranali, to conceive of one’s self as a manjari – a female
attendant of Sri Sri Radha-Krsna. Such victims of the pseudo-guru do not
realize their misfortune and thus fall into utter ruin. Those who follow the
advice of such a pseudo-guru by mentally conceiving of themselves as
manjaris, when in fact they are still conditioned by the material modes of
nature, fall away from the path of pure devotion and become Sahajiyas,
Once, the revered devotee Srila Bhakti Pramoda Puri Maharaja commented that
the manjari pretenders will not attain the aprakrta-svarupa (spiritual form)
of a gopi or a manjari in their next life – rather they will be born again
in the material world as mundane females. Therefore it is better to heed the
advice of the verses in Prakrta-rasa Sata-dusani.

krtrima panthaya name rasodaya haya na
rasa haite krsna-nama vilomete haya na

No one can make rasa manifest in the Holy Name by artificial means. The
notion that Krsna’s Holy Name originates from rasa is backwards and

rasa haite rati-sraddha kakhana-i haya na
sraddha haite rati chada bhagavata gaya na

It can never be that rasa is present first and then it becomes rati or
sraddha. Rati develops from sraddha – the Bhagavata never sings anything
other than this.


It is the common misunderstanding among pseudo-devotees and some neophytes
that simply by hearing about higher topics concerning the rasa-lila of Krsna
that one will develop attachment for such topics and thus one’s sadhana, or
practicing life, will prosper.
Based on the teachings of Srila Thakura Bhaktivinoda, Bhaktisiddhanta
Sarasvati is making it very clear in the verses of Prakrta-rasa Sata-dusani
that those who think that they can attain rasa without first having attained
rati, and prior to that having attained anartha-nivrtti, have understood the
process of pure devotional service in reverse. This reverse process can be
compared to that of rubbing dry grass against the udder of a cow and
expecting to get milk from her mouth. It is simply not possible.
When Bhaktisiddhanta Sarasvati Thakura says above that no one can make rasa
appear in the Holy Name by artificial means, he is referring to the
pseudo-devotees who sometimes make a show of shedding crocodile tears.
However, such show-bottle ecstasy does not produce rasa. Mental imitation of
devotion is possible, even without a tinge of pure devotion. The mere display
of external characteristics does not prove the presence of pure devotion.

tad abhyasa-pare ‘pi ca
sattvabhasam vinapi syuh
kvapy asru-pulakadayah

“Whenever shedding tears, horripulation, etc. are seen in a person whose
heart is soft externally and hard internally, and who is habituated to
crying, rapture, etc. even though they do not possess a semblance of divine
emotion – such an imitative sentiment should be known as totally
unsubstantial and lifeless.” (Bhakti-rasamrta-sindhu 2.3.89)

prakrtya sithilam yesam
manah picchilam eva va
tesv-eva sattvikabhasah
prayah samsadi jayate

“Persons whose minds are sithilam and picchilam (soft and slippery)
generally manifest such symptoms known as sattvikabhasa during festivals when
there is a performance of kirtana.” (Bhakti-rasamrta-sindhu 2.3.91)

rati-yukta rasa chada suddha-bhakta bale na
sadhanete rati rasa, guru kabhu bale na

A pure devotee never speaks of anything other than rasa, graced with rati.
The spiritual master never says that rati and rasa are found within

bhava-kale ye avastha sadhanagre bale na
vaidhi-sraddha sadhanete raganuga haya na

It is never said that the awakening of bhava appears prior to the practice of
sadhana-bhakti. The activities of vaidhi-sraddha (faith only in regulated
devotion) can never give rise to raganuga-bhakti.

bhavera ankura ha’le vidhi ara thake na
raganuga sraddha-matre jata-rati haya na

When bhava manifests, the necessity for following scriptural injunctions no
longer prevails. Mere faith in raganuga-bhakti does not give rise to rati.


The following is a statement by Bhaktisiddhanta Sarasvati Thakura:

“We have no objection to the hearing and chanting of Krsna’s lila.
Actually, Sri Hari’s lila must be heard and chanted. Then only will the
fallen, natural taste for hearing about our own activities and our eagerness
to hear useless talks be vanquished. There is no other remedy than this.
“Factually there is no difference between chanting about the Lord’s
pastimes and chanting about the Lord’s srngara-rasa. The conditioned jiva
who still has anarthas should hear and chant about the pastimes of Lord
Gauranga and the childhood pastimes of Krsna. If the unqualified attempt to
hear and speak about the confidential pastimes of Sri Sri Radha-Krsna it will
not bring auspiciousness to them, rather it will bring misfortune.

“We should hear the Lord’s glories only from Sri Gurudeva or the like, A
true devotee will say – ‘I will only hear hari-katha from the holy lips
of Sri Gurudeva and I will hear and speak about the Bhagavata that Sukadeva
spoke from his lotus mouth. With guru-nistha I will hear and discuss about
Krsna’s Name, form, qualities and pastimes according to the path of pure
devotion, as taught by Sri Gauranga as I have heard from Gurudeva. I will not
hear from anyone else.’
“Hearing and chanting is certainly the best way, but it is not auspicious
for anyone and everyone to hear and discuss intimate pastimes. Hearing and
discussing the confidential pastimes of Sri Sri Radha-Govinda is the topmost
type of worship and our eternal bhajana. However, this type of bhajana should
not be taken to the public as it is unfitting and offensive.
“Apana bhajana-katha na kahibe yatha tatha (You must not disclose your
confidential mood of bhajana to one and all) – one who desires all good
fortune should follow this advice given by the acaryas. In a public assembly
of different people we should chant the Holy Name, as well as prayers and
songs that are in the mood of servitorship (dasya-rasa). When we have
attained the proper qualification and we are in the association of only
rasika devotees, then we may hear more intimate songs and at the time of
hearing such songs we may confidentially express our own bhajana according to
our eternal position (svarupa). If we do otherwise we will attain the
opposite result. If these songs must be abandoned to set a standard, then so
be it! We must give some benefit to the public. The practice of singing
publicly the Lord’s intimate pastimes by those who have not given up sense
enjoyment and the desire for wealth are the activities that give Kali an
occupation!” (Sri Srila Prabhupader Upadesamrta)

In the tone of simha-guru, Sarasvati Thakura also cautions as follows:

“Those who are barren of the treasure of love for Krsna – propelled by
duplicity – declare to the whole world their false attainment of prema,
although in reality, by an external display of prema or by announcing it to
one and all, it is positively impossible for such hypocrite destitutes who
are deprived of the wealth of krsna-prema to ever attain it. To make their
great fortune known to everybody, adepts of Prakrta-Sahajiyaism often expose
to each other insincere external symptoms of prema (such as shedding of
tears). Rather than calling such hypocrite Sahajiyas as premika, real
suddha-bhaktas go as far as to completely reject their association, knowing
it to destroy bhakti. Suddha-bhaktas never teach one to designate such
persons as ‘bhaktas’ thus equaling them with suddha-bhaktas. At the rise
of genuine prema, the jiva hides her glory and strives for krsna-bhajana.
“The hypocrite Prakrta-Sahajiya party, in their greed for wealth, women and
fame (kanaka-kamini-pratistha), offend suddha-bhaktas by labeling them as
darsanik-pandita (great philosophers), tattva-vit (ontology experts), or
suksma-darsi (acute observers), and in turn they adorn themselves with the
titles rasika, bhajananandi, bhagavatottama (uttama-bhagavata),
lila-rasa-panonmatta (intoxicated by drinking sweet mellows of lila),
raganugiya-sadhakagraganya (the foremost aspirants on the path of
raganuga-bhakti), rasajna (the knowers of rasa), rasika-cudamani (unsurpassed
rasikas) etc.
“Having contaminated bhajana-pranali with the waves of their own
materialistic emotions, they become attached to abominable practices; what
they actually adore in themselves is pseudo-Vaisnavism. These kinds of
preachers go to describe aprakrta-rasa, making their respective mundane
emotions a part and parcel of krsna-seva. Unaware of aprakrta
vipralambha-rasa, they take prakrta-sambhoga, which in essence is a perverted
reflection of rasa (virasa), as actual rasa.” (Cc. Antya 20.28, Anubhasya)

The pseudo-disciple will say that, “Gurudeva is giving prema,” and such
pseudo-devotees canvas everyone and anyone to come and accept this most rare
gift. “Gurudeva is so merciful,” they exclaim. However, their so-called
gift of prema is like the musk that gypsies sell during Kumbha Mela. At first
glance the musk looks and smells like the genuine thing. But upon closer
examination it is discovered that the so-called musk is simply cheaply
scented cow-dung rolled into balls and covered with goatskin. Their imitation
gift of prema is similar to this











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Tuesday, June 21, 2011

"Dead Heads And Supreme Life" 73/06/29 Mayapura, Bhagavad-gita 9.10

Prabhupada: (breaks in in middle of lecture) ...Nobel Prize. He came to California University. So he was lecturing on his theory that life has begun by combination of certain chemicals. He has mentioned those chemicals, but in that meeting, there was a member. He's my student, my disciple. He's doctor in chemistry. He has learned something about our philosophy. So he challenged that gentleman that: "If I give you all these chemicals, whether you can produce life?" The answer was: "That I cannot say." The answer was not very distinct. Actually, that is not the fact. If the scientist says that life begins from chemicals, wherefrom the chemicals came? The next question will be. You cannot get chemicals without being supplied by somebody else. So we are presenting this theory. People are being misled. It is a great question at the present moment, that the scientists says that from matter life begins. We are challenging: "No. From life, matter comes." Just the opposite.

So we are confident because we have got our Krsna's statement in the Bhagavad-gita: mayadhyaksena [Bg. 9.10], "Under My superintendence". Mayadhyaksena prakrtih. Prakrti is matter. Jada-prakrti. We have got many confirmation from the Vedic literature. Yato va imani bhutani jayante. Imani bhutani yatah jayante. In the Vedanta-sutra the same thing is confirmed: janmady asya yatah, anvayat [SB 1.1.1]. The Bhagavata explains, begins from this Vedanta-sutra: janmady asya yatah anvayat itaratas ca arthesu abhijnah svarat [SB 1.1.1]. So we have got our sufficient background to challenge this theory that life comes from matter. No. When Krsna says... In another place, Krsna also says:

aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah
[Bg. 10.8]

Budhah. Not the rascals and nonsense, but those who have intelligence, budhah. Bodha. Bodha means knowledge, and budha means one who possesses knowledge. So those who are devotees of Krsna, they are not rascals. They are not rascals. They are budhah. Not only budhah, but also bhava-samanvitah. Bhava-samanvita means a person who has understood Krsna or who is in Krsna consciousness, he feels the presence of Krsna everywhere. Bhava-samanvitah. Budha bhava-samanvitah. The same thing is confirmed in the Caitanya-caritamrta. The maha-bhagavata, one who is advanced in spiritual consciousness, he sees everywhere Krsna. And that is a fact. He does not see anything...

sthavara-jangama dekhe, na dekhe tara murti
sarvatra haya nija ista-deva-sphurti

A devotee is seeing a palatial building, but he does not see the palatial building. He sees Krsna. Because he knows that the ingredients of this palatial building, bhumir apo 'nalo vayuh, all this earth, water, air, fire, that is Krsna's energy. From Krsna, this earth, water, air, fire, everything has come out. Janmady asya yatah [SB 1.1.1]. Yato va imani bhutani jayante. The original source of anything, of everything, is Krsna. Aham sarvasya prabhavo mattah sarvam pravartate [Bg. 10.8].

So this Krsna consciousness movement is not a sectarian, sentimental movement. It is a very scientific movement, to understand Krsna, the Supreme Personality of Godhead. So in the western world, they cannot be misled by sentiments. That is not possible. Sentiment must be there, but that is after understanding. That is spiritual sentiment. That is bhava. That is another thing. Budha bhava-samanvitah. Just like Caitanya Mahaprabhu's... He also exhibited His spiritual sentiments: "Where is Krsna?"

yugayitam nimesena
caksusa pravrsayitam
sunyayitam jagat sarvam
govinda-virahena me

This is sentiment. Sri Caitanya Mahaprabhu was thinking one moment as twelve years. Yugayitam nimiesena. Nimesa means twinkling of an eye, moment. But He was thinking twelve years. And before Him, the gopis also, they used to condemn the creator, Brahma, because he created the eyelid and twinkling of the eyes. Which is (has) obstructed seeing Krsna. What is that sound?

Devotee: Motorcycle.

Prabhupada: Oh. So sentiment must be there. But sentiment, ecstasy, from material point of view, sentiment, that is different. Spiritual sentiment, asta-sattvika-vikara. There are eight kinds of ecstatic sentiment. That is not possible for ordinary person. When one is advanced, they are visible. That is called budha bhava-samanvitah. So we have to understand this fact, that, as Krsna says, we have to take knowledge from Krsna.

We, we are all born fools and rascals. That is the statement of Srimad-Bhagavatam. Parabhavas tavad abodha-jato yavan na jijnasata atma-tattvam. Parabhavas abodha-jatah. Jatah. We are all born fools and rascals. That is a fact. You (We) know. Therefore, we are sent to schools for education. Because we are fools and rascals. Unfortunately, after so-called education also, we remain fools and rascals. Because we do not know... There is no educational system to understand atma-tattvam. Atma-tattva... The human life is meant for understanding atma-tattvam. Athato brahma jijnasa. Brahman, atma, the same thing, absolute. The human life is meant for inquiring about atma, what I am. And when he comes to the understanding aham brahmasmi, that is his perfected education... Otherwise he remains a fool, rascal. So there is no educational system to teach people that he's not this body. He is atma, spirit soul. That is the beginning of spiritual education. In the Bhagavad-gita, Krsna first teaches this principle that

dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
[Bg. 2.13]

Asmin dehe. Dehi. There is soul. Not that, that "I am this body." So the soul is moving the body, not the body is moving the soul. Similarly, Krsna is the Supersoul. Krsna is the Supersoul. That is also explained in the Bhagavad-gita: vistabhya aham idam krtsnam ekamsena sthito jagat. Vistabhya, entering."Because I have entered within this material world, vistabhya aham idam krtsnam..." One partial representation, Paramatma, atma and Paramatma. Just like we, we are atmas. We have entered this body. Therefore, it is moving. Similarly the Paramatma, the Supersoul, He has entered within this material world. Therefore, it is moving. Just like immediately we heard some sound of the motorcycle. How it is sounding? Because the driver is there. He is pushing some button. Immediately there is sound: but but but but but (sound imitation). Otherwise the motorcycle may remain there for thousands of years. There will be no more sound.

Therefore Krsna says: mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. It is Krsna who has entered this material world and He is supervising all the actions and reactions of this material world. Therefore it is moving. Mayadhyaksena prakrtih. Prakrti has no power. These rascals, foolish persons, they are thinking that the prakrti is working automatically. No, that is not possible. Prakrti is jada. Jada-prakrti. Jada-prakrti. Without any sense. The motor car has got the wheels, the machine, everything, but it has no sense. So unless there is a sensible driver there, it cannot move. Very plain truth. Anyone can understand. But we are so foolishly educated that we do not accept this fact. We say that: "Matter is the cause of life. We do not accept this theory that life is the cause of matter." Because they are atheistic persons. As soon as they accept that life is the cause of matter, they have to accept God. Immediately. Immediately they have to accept God.

So these atheistic persons, in order to avoid Krsna consciousness, in order to avoid Krsna, the Supreme Person, they push forward this theory that life is caused by matter. But that is not the fact. There are many instances. We can give many instances that life produces matter. Life... I can give you one small example. Just take, for example, one lemon tree. Lemon tree, it is also a living entity. Because there are eight million four hundred thousand species of living entities. Jalaja nava-laksani sthavara laksa-vimsati. Sthavarah means these trees, plants, creepers. They are two millions of varieties. So this ordinary lemon tree is producing so many lemons. And the lemon means citric acid. So if you take all these lemons, and take their juice, so one ordinary lemon tree produces tons of citric acid. It is a small living entity.

So similarly we are also producing, with our perspiration, water. And the water is salty also. We have got, everyone, experience. Now it is the question of limited and unlimited. We are limited. We are producing a little quantity of water by perspiration which contains salt, salty water. If I am able to produce unlimited quantity of water, salty, that is sea and ocean. That is sea and ocean. What is the (this) sea and ocean? That is perspiration of the Supreme Personality of Godhead. He has got such potency, unlimited. Unlimited potency. So where is the difficulty to understand that when Krsna says: aham sarvasya prabhavah, "I produce everything..." The chemists, the scientists, they're beginning from chemical, but wherefrom the chemical came? That came from Krsna. If some chemicals come, come from an insignificant lemon tree, how much chemicals can come from Krsna?

Yato va imani bhutani jayante. It is a simple common sense affair to understand that matter comes from life. And the Supreme Life is Krsna. The Supreme Life is Krsna. Nityo nityanam cetanas cetananam eko yo bahunam vidadhati kaman. These are the versions of the Upanisads. Krsna, or God... What is God? God means the Supreme Person. That's all. Just like I am person. You are also person. You may be bigger in quality, in opulence, than me. And somebody else may bigger, may be bigger than you. Somebody else bigger than him. So similarly you go on, searching after who is the biggest? Then you come to Krsna. Krsna is person. Simply go on searching. As we search. Here is a big man, and here is a bigger man. Here is another biggest man. So go on, go on, You go up to Brahma. Then after Brahma, Brahma is also not the ultimate. Because from Srimad-Bhagavatam we understand: tene brahma hrda adi-kavaye. Adi-kavaye. Adi-kavi (means) is Brahma. Brahma is also educated by superior person. Tene brahma hrda adi-kavaye muhyanti yat surayah. Brahma is also educated. He's not self-sufficient. He gets education from Krsna. Krsna haite catur-mukha. So in this way, if we try to find out, if we'll find out, if we are actually sincere to find out the ultimate source of everything, then you will come to Krsna. Which is confirmed by Krsna: aham sarvasya prabhavah. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. Krsna says this. And we have to take it. With intelligence, with good brain. Otherwise, we cannot understand. Therefore those who are less intelligent, foolish rascals, they cannot understand Krsna. Because they cannot understand Krsna, they do not take to Krsna. They do not surrender to Krsna. Krsna says:

na mam duskrtino mudhah
prapadyante naradhamah
asuram bhavam asritah
[Bg. 7.15]

As soon as we see one has not surrendered to Krsna, immediately we can accept he's either a duskrtinah, a mudhah, a naradhamah, mayayapahrta-jnanah. Immediately. So this Krsna consciousness movement is especially interested to broadcast the news that: "You are searching after God. Here is God. You do not know what is the name of God. Here is the name, Krsna. You do not know what is the address of God." We say: "Here is, Vaikuntha, Goloka." We can give Krsna's father's name. Everything we can give. Just like if you want to know somebody, you want to know his name, his address, his father's name, everything. So we can supply. Why you are searching? Here is God. Not only I am speaking, but all the great acaryas, they also speak. India is guided. Now we have lost our culture, but our Vedic culture is maintained and guided by big, big acaryas like Sankaracarya, Ramanujacarya, Madhvacarya. But we have given acarya pat. We are inventing our own ways. Now it is. We are inventing our own ways of understanding God. Yato mata tato patha. That is foolishness. No scientific knowledge can be attained by whimsical ways. No. You must accept the prescribed method. Two plus two equal to four always. You cannot make it five or three. That is not science. Similarly, if you want to know Krsna, then as Krsna says, you have to understand.

Therefore, we are presenting Bhagavad-gita As It Is, without any interpretation. Krsna says: "I am the Supreme Person," we say: "Krsna is the Supreme Person." Krsna says that He's the background of this cosmic manifestation. We present: "Yes, Krsna is the cause of all material cosmic manifestation." This is our program. So our only request is those who are intelligent persons, let them understand this Krsna consciousness movement. It is not meant for the foolish person. Because foolish person cannot understand. Bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. The foolish person, after endeavoring many thousands of births, bahunam janmanam ante, if he's actually inquisitive, jnani,... Catur-vidha bhajante mam sukrtino 'rjuna arto artharthi jnani jijnasuh ca bharatarsabha. Four classes of men, they become inquisitive to understand Krsna or God. Arto artharthi jnani jijnasuh. So arto artharthi, ordinary men, when one is in need of money, when one is in distress, they go to God for relief. But although they go to God for, with some motive, still they have been described as sukrtinah. Sukrtinah, pious. Background is piety. Otherwise, nobody can go. And those who are duskrtinah, always engaged in sinful activities, they cannot go to Krsna. Na mam duskrtino mudhah prapadyante naradhamah [Bg. 7.15].

Therefore, we first of all try to make people sukrtinah. Hare Krsna. Chant Hare Krsna. He'll become sukrti. He'll get some pious assets. Then he'll be able to understand Krsna. Caitanya Mahaprabhu has introduced this method, and actually this method has been successful now all over the world. We began: "Simply chant Hare Krsna. Simply Chant." So all these foreign students who have taken to Krsna consciousness very seriously, they began simply with chanting Hare Krsna. It is not difficult. Everyone can chant. What is the difficulty? Everyone can chant Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare... Where is the difficulty? But they'll not chant. They'll not chant. They'll talk so many rubbish things, but as soon as you ask him to chant Hare Krsna, he'll be silent. That we have experienced. But still our thankless task is to induce everyone: "Chant Hare Krsna."

There is a cartoon picture in New York. One old man and his wife, sitting together. The wife is requesting the husband, old husband, "Chant, chant, chant," and the husband is replying: "Can't, can't, can't." This cartoon we have seen. So this is the... He will say three times: "Can't, can't, can't." But not "Krsna, Krsna, Krsna." That is not possible. A similar story is there in the Bengal. One old mother was dying, and the sons requested the mother: "Mother, now you say ‘Hare Krsna Hare Krsna' ". So after requesting two, three times, mother became disgusted: atha katha nivalta nare.(?) So atha katha vibol ta parane(?) she could say. Not Hare Krsna. Not Hare Krsna. This is the position.

We are going door to door: "Please chant Hare Krsna." This is our only propaganda. But it is a very difficult. We are experiencing. Although innocent children, they take part. Just now we went to some gentleman's, kaviraja's house. We began kirtana. And small children immediately began... Yes. Naturally. Because those who are sukrtinah, because he's not, the child is not yet polluted. Therefore, immediately he could join Hare Krsna. This is the position. So our only request is, the Krsna consciousness movement, is that it doesn't require much education or intelligence or opulence. In whatever condition you are, chant Hare Krsna. Then gradually everything will be clear and you'll be able to understand how Krsna is conducting.

mayadhyaksena prakrtih
suyate sa-caracaram
hetunanena kaunteya
jagad viparivartate
[Bg. 9.10]

Thank you very much. Hare Krsna. (end)

>>> Ref. VedaBase => Bhagavad-gita 9.10 -- Mayapura, June 29, 1973

Sunday, June 12, 2011

"How To Become Nonenvious" 75/04/17 Vrndavana, Bhagavad-gita 9.1

Prabhupada: (recites line by line/with devotees responding)

sri-bhagavan uvaca
idam tu te guhyatamam
pravaksyamy anasuyave
jnanam vijnana-sahitam
yaj jnatva moksyase 'subhat

Sri-bhagavan uvaca. Now we will explain. So sri-bhagavan uvaca. Bhagavan, this word, I have explained many times. Bhagavan means the supreme authority. So far authoritative power is concerned, that is analyzed by Srila Rupa Gosvami. Cent percent power or cent percent qualification is in Krsna. Krsnas tu bhagavan svayam. There is... This is called savisesa, personal analysis, not that ...Even somebody is sometimes addressed as Bhagavan, that does not mean he is also equal to the Supreme Person. Just like sometimes Narada Muni is also addressed as Bhagavan. Lord Siva is also addressed as Bhagavan, not only visnu-tattva, but also others. Sometimes they are addressed as Bhagavan.

But in order to particularly point out Krsna, it has been said in the Srimad-Bhagavatam, krsnas tu bhagavan svayam. Krsna... Actually, Bhagavan is Krsna because He has got cent percent qualities of Bhagavan. That is analyzed in Caitanya-caritamrta. He is cent percent Bhagavan. Others, they are also Bhagavan, visnu-tattva, Narayana, He is also Bhagavan. But Srila Rupa Gosvami has analyzed; He is 94%, not cent percent. Or, in other words, you can take it that sad-aisvarya purnah, that is Krsna. And They are also sad-aisvarya, but it is not displayed. Not that... Just like Lord Ramacandra. Lord Ramacandra... Madhva has approved, He, also Bhagavan. Ramadi-murtisu kala-niyamena tisthan [Bs. 5.39]. Lord Krsna, the Supreme Personality of Godhead, is existing as the Supreme Person along with Rama, Nrsimha, Varaha, many thousands of avataras. They are also Krsna. Kesava dhrta-rama-sarira jaya jagadisa hare. Kesava dhrta-mina-sarira jaya jagadisa hare. So Kesava, Krsna, He is existing with all the incarnation, not that He is existing as Krsna. So when we speak of Krsna, we take it that all His expansion and incarnation.

Therefore it is said ramadi-murtisu kala. They are kala. Kala means partial expansion, not full expansion. Full expansion means purna. So they are also Bhagavan. But krsnas tu bhagavan svayam means bhagavatva, the authority of Bhagavan, is fully expressed in Krsna, not in others. Therefore in the Srimad-Bhagavatam it is said... After making the list of different incarnation, it is summarized that ete camsa-kalah pumsah krsnas tu bhagavan svayam: [SB 1.3.28] "All these incarnations mentioned," ramadi-murtisu kala-niyamena tisthan [Bs. 5.39], "they are partial expansion and expansion of the expansion or expansion of His power, saktyavesa-avatara."

Just (take) Lord Buddha. He is saktyavesa-avatara. Many saktyavesa-avatara. So in this way Krsna is always existing along with His expansion and incarnation. But the real original Personality of Godhead is Krsna. Krsnas tu bhagavan svayam. Therefore Bhagavad-gita is being spoken by Krsna. But in order to distinguish Him, Vyasadeva is writing sri bhagavan uvaca. He does not say, sri krsna uvaca just to make it distinguished that krsnas tu bhagavan. So we are pledged to receive knowledge from the Supreme Personality of Godhead. That is our mission, Krsna consciousness. Here is knowledge given by Krsna. Idam tu te guhyatamam pravaksyamy anasuyave. "Now I am giving you this knowledge, very confidential knowledge." Guhyatamam. Guhya means confidential and guhyatama, more confidential. Comparative, superlative. Positive, comparative and superlative. Guhya is positive. Guhyatara is comparative. And guhyatamam. So this brahma-jnana, Brahman, is guhya, is very confidential because if you achieve brahma-jnana, immediately you become the most important person within this material world. Brahma-bhutah. Brahmana. And brahma-bhutah means above brahmana or brahmana. So that is guhya. Guhya means confidential. To become brahma-bhutah, brahma-jnani, that is guhya.

And brahmeti paramatmeti. When you understand Paramatma... Isvarah sarva-bhutanam hrd-dese arjuna tisthati [Bg. 18.61]. Paramatma means atma and Paramatma. There are two different souls. One is... Paramatma means He is present everywhere. That is Paramatma. The Mayavadis say there is no difference between atma and Paramatma, but that is not the fact. Atma means present within this body. I am atma; you are atma. Dehino 'smin yatha deh [Bg. 2.13]e. Asmin dehe, in this body. I am atma, you are atma, but I am not Paramatma. Paramatma is different thing. Paramatma is Krsna, or the Supreme Personality of Godhead, situated in everyone's heart. So that is guhyataram. First of all, to understand brahma-jnana, or self-realization, that is very confidential. That is not ordinary knowledge. It is above ordinary knowledge. Therefore it is said guhya. Guhya means very confidential. Nobody understands even atma-tattva. Atma-tattvam.

srotavyadini rajendra
nrnam santi sahasrasah
apasyatam atma-tattvam
grhesu grha-medhinam
[SB 2.1.2]

Grhesu grha-medhinam. Those who are living within the family life, they cannot understand what is atma-tattva. Apasyatam. Apasyata. Nrnam santi sahasrasah. Sukadeva Gosvami is advising to Pariksit Maharaja that "There are many things. They are busy." Just like ordinary man, worldly man, he purchases huge volumes of newspaper, and he is interested. But he is not interested to understand Bhagavad-gita where atma-tattvam is described. Dehino 'smin yatha dehe [Bg. 2.13]. They are not interested. Therefore Sukadeva Gosvami said to Pariksit Maharaja srotavyadi, subject matter for hearing. Nrnam santi sahasrasah: "For ordinary man there are thousands and thousands of news." We can see so many magazines -- technical, musical and cinema and ordinary news and so many editions of every newspaper in every city. So this is a fact. Srotavyadini rajendra nrnam santi sahasrasah [SB 2.1.2]. Sahasrasah means thousands and thousands and thousands. Why they are busy with so many newspapers, and why they are not interested in hearing Bhagavad-gita and Srimad-Bhagavatam? Because apasyatam atma-tattvam; [SB 2.1.2] "They do not know that the real purpose of life is to understand atma-tattva." Apasyatam. Why you are forget? Grhesu grha-medhinam. They have made it vow, that, to maintain the family and to have some enjoyment from family life. Family life means society, friendship and love.

That (is) Vidyapati's song. What is that? Can you remember? Tatala seikate vari-bindu-sama, suta-mita-ramani-samaje. Suta-mita-ramani-samaje.(?) The exact English equivalent is "society, friendship and love." Everyone is busy -- society, family, friends, country, nation, community, in this way, suta-mita-ramani-samaje. And what is the composition? Now, children, suta; mita means friends; and ramani, some woman. If they are beautiful woman, that is also very nice. So they are busy. They are busy. The other day we had been guest in Hyderabad. He is very busy with this suta-mita-ramani-samaje. Everyone is. Everyone is busy with suta-mita-ramani-samaje.

So somebody can say, "Unless there is happiness, why people should be interested?" There is happiness certainly. So that happiness is compared by Vidyapati, the great Vaisnava poet, that it is just like tatala seikate vari-bindu sama.(?) Just like desert. You have seen desert. Desert means it requires huge quantities of water. Nowadays, practically, in every country, especially in India, every land is just like desert for want of water. So you see in Vrndavana so much land lying vacant, no agriculture. Why? There is want of water. There is no sufficient supply of water. So in this way, if there is scarcity of water, then gradually these places will be converted into desert. Converted into desert. So the "desert" word is used because it requires huge quantity of water. Similarly, we are, in this material world, we are trying to be happy in the society, friendship and love. Suta-mita-ramani-samaje. But the happiness we are getting, that is compared with a drop of water in the desert. If in the vast desert, Arabian desert, if we say that "We want water," and somebody brings a drop of water and take it, it will be very insignificant, has no meaning.

Similarly, we are... Our heart is desiring real pleasure, transcendental bliss. So if we are put into this desert, suta-mita-ramani-samaje, where is the benefit? This song is confirmed in the Srimad-Bhagavatam that apasyatam atma-tattvam [SB 2.1.2]. They do not know what is the aim of life. They are satisfied with this drop of water in the desert. It will never mitigate. Desert is very vast tract of land dry, and if somebody says, "All right, take one drop of water," then what is the meaning? It has no meaning. Similarly, we are spirit soul. We are hankering after Krsna. That is our inner desire. And what happiness we shall get with this society, friendship or love? This is not possible. That is not possible. There is some happiness, temporary happiness, very small quantity, so-called happiness. It will never satisfy you.

Actually we are trying to get because we are eternal. We are trying to get eternal happiness. That is... Krsna is speaking here. Jnanam te 'ham sa-vijnanam pravaksyamy anasuyave. Anasuyave. Asuya means envious. Envious. Everyone is envious of Krsna. That is demon. Just like Kamsa. In this tract of land, Mathura, there was Kamsa. He was so envious that he ordered to his servant that "As soon as Krsna is born, please bring the child. I shall kill Him." This is asuya. So at the present moment, practically the whole world, they want to be godless. The scientists and the..., everyone is trying to prove that "There is no God. There is no Krsna. This is all sentiment." Especially in the Communist countries. So if you become demon, Communist, or in favor of them, then you are also infected with asuya, envious of Krsna. Then you cannot understand. Then you cannot understand. Krsna is very strict. But the devotees are very lenient. Krsna doesn't want to speak even with demons. But the devotees are so kind, they go to the demons and pray, "Kindly hear. Kindly hear about Krsna." This is...

Therefore a devotee is more merciful than Krsna. Krsna doesn't speak to the demons. Unless you are one who is bhakta... just like Bhagavad-gita was spoken to Arjuna, bhakto 'si sakha ceti. Krsna never speaks. Krsna was very strict. But the devotees, Krsna has said, ya imam paramam guhyam mad-bhaktesu abhidhasyati. About Bhagavad-gita He says, "One who speaks this confidential knowledge amongst the bhaktas..." He recommends the bhaktas. But the devotees, they are so merciful, they go to the abhakta, transgressing the order of Krsna because they are so merciful: "All right, Krsna has rejected them. Let me try. Let me try." This is the position of a bhakta. They are not only unenvious to God, but they are also unenvious...

Therefore their name is karunikah, karunikah, most merciful. The describe... What is that? Titiksavah karunikah suhrdah sarva-bhutanam. Devotees are always tortured by the demons. They (the demons) are prepared to torture even Krsna, the Supreme Personality of Godhead, and great devotees also. So they (the devotees) tolerate all these tortures. Therefore the devotees are described as titiksavah. And Caitanya Mahaprabhu also teaches, trnad api sunicena taror api sahisnuna. A devotee should learn this sloka of Sri Caitanya Mahaprabhu that he should be tolerant more than the trees. Karunikah. And they take the risk of preaching amongst the demons, nondevotees, because they are karunikah, very merciful, more merciful than Krsna. More merciful than Krsna.

Krsna says, "Don't speak this Bhagavad-gita to the nondevotees," because nondevotees will not accept. Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Who will accept unless he is devotee? The Mayavadi, karmi, jnani, yogi they cannot accept. They are envious, "I am Krsna. I am God. Why I shall surrender to Krsna? Why shall I accept Krsna as God?" This is the position of the bhukti-mukti-siddhi-kami. Therefore you will find so many yogis; they can play jugglery, magic, but they are not devotees. They will not surrender to Krsna. This is their... So such persons cannot understand Krsna. They cannot understand the science of Krsna. They cannot understand because Krsna does not disclose Himself to the nondevotees. So by their own attempt, however big yogi or jnani or karmi he may be, he cannot understand Krsna. Krsna discloses, reveals Himself, to the anasuyave, one who is not envious. And that is devotee. Anasuyave means devotee, who does not, who is not envious of Krsna. Others, they are envious, Karmi, jnani, yogi.

The karmis will say that "You work hard, and get the result and enjoy. Why you are going to the temple to pray?" This is the philosophy of the Communists. "Why should you go to the church? Why should you go to the temple? Forget all these things. Work hard, earn money and enjoy life." But that is demonic. Because there is envy against God, they are demons. So the science of God or science of Krsna, krsna-tattva, is never disclosed or revealed amongst the nondevotees demons. It can be revealed, it can be understood by a person like Arjuna. Therefore it is said anasuyave, jnanam te 'ham pravaksyami. Anasuyave, this very word. We should never be envious to Krsna and his devotee. If you think that "I will become... I am envious to the devotees, but I am not envious to Krsna," no, no, Krsna does not accept that kind of business. You... First of all, you should be nonenvious to the devotee. Mad-bhaktah pujyabhyadhikah. "If you are envious to My devotee and if you become a devotee, that is not." That is stated that one who is directly devotee of Krsna, he is not devotee. One who is devotee through His devotee, he is devotee.

This philosophy you should learn. You cannot say, "But why shall I go through guru or through Vaisnava to Krsna? I can go directly. I am so qualified." No, you are not qualified. If you jump over like that, that is not... That is... In Bengal it is said, honar din ke ghaska (?). There is grass before the horse. If you think that I shall jump over the horse and eat the grass, that is not possible. So one should be devotee first of all. Tad-vijnanartham sa gurum eva abhigacchet [MU 1.2.12]. We must approach a bona fide guru in order to understand the science of Krsna. Abhigacchet. This I have explained several times. So anasuyave. If you want to learn Krsna, then you should be very much humble and submissive to Krsna and His devotee, anasuyave.

Jnanam vijnana-sahitam. Jnana, this knowledge, most confidential knowledge, it is not sentiment. Vijnana-sahitam. It is science. Just like in scientific knowledge you must know theoretically and practically. Not only that, you simply know that so much oxygen, so much hydrogen produces water by mixing... That is theoretical. You have to make water by mixing these two chemicals -- that is practical. So in the B.A.C. examination they take examination, test, theoretical and practical. So theoretical is,, Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. But when you really surrender, that is practical science. That is practical. If you decide to surrender -- that is called saranagati -- then you have to learn the science how to become surrendered. That is vijnana. Jnana means theoretical knowledge and vijnana means practical knowledge. So we have to do it practically, not that "I have read Bhagavad-gita and Bhagavata. So I have become a devotee." No. You should practically demonstrate in your life that you are actually devotee. That is called vijnana-sahitam. Jnanam vijnana-sahitam.

And yaj jnatva. If you learn this science, yaj jnatva moksyase asubhat, the result is you become liberated from this asubha, inauspicious condition of life, asubha. What is that inauspicious condition of life? This materialistic life. If you want to get out of this materialistic way... This is asubha. There is no subha. People are thinking, "We shall make it subha." Subha means auspicious by material adjustment. By having nice car, nice road, skyscraper building and so many machine and bodily comforts which is known as material advancement. But the sastra says it is all inauspicious, all inauspicious. If you want to become free from this inauspicious kind of life, then you should learn the science which Krsna is teaching, jnanam vijnana, not this vijnana, the so-called materialistic science. You should learn the real science, sa-vijnana. That is how to surrender to Krsna, how to become not envious to Krsna. This is a great science. We have to learn. And that is spoken in this chapter, Ninth Chapter, the science of Krsna consciousness. If you become expert in that science, then you become free from this inauspicious science, this material science. Thank you very much. (end)

>>> Ref. VedaBase => Bhagavad-gita 9.1 -- Vrndavana, April 17, 1975

The New Kuruksetra

-Josh Hawley 2011

During the battle of Kuruksetra and the time leading up to it, there were many personalities who were associated with Lord Krishna both directly and indirectly. Persons like Bheesma, Jarasandha, Pandavas, Duryodhana, Dhritarashtra etc. There are great lessons, and many insights we can learn from the circumstances leading up to the great conflict involving the Lord's devotees, and associates.

We may analyze the growing rift developing amongst the devotees today in a similar way.
Duryodhana was well acquainted with Lord Krishna, and was even a friend of Lord Balarama. His brothers and Dhritarashtra were even related by blood to the Lord. However this relation did not preclude Dhritarashtra's selfish nature, and lust for absolute power and control over the devotees of the Lord, the Pandava's. ISKCON today can be compared to the perverted mind of Duryodhana coupled with the blind leadership of Dhritarashtra. ISKCON has allowed its lust for power and control to take over, and thus many Pandava like devotees have had their livelihood, and properties usurped by the evil minded GBC and Psuedo Gurus under the guise of Krishna Consciousness. Yes ISKCON has some association with Lord Krishna, and yes they have great power and wealth. But just like Duryodhana they are envious of the devotees, and just like Duryodhana they have in their employ many wicked Dushashans. And just like Duryodhana they are committing many offenses against the innocent devotees. But just like Duryodhana and his wicked minded followers they will all ultimately be undone. For by all analysis in the case of Kuruksetra, Duryodhana had an army that by all accounts should have crushed the Pandava's into dust. But this was not the case. Not all the wealth and power in the world could overcome the righteousness of the Pandavas. For they were directly protected by Lord Sri Krishna Himself. They never abandoned Dharma, and despite suffering extreme poverty and abject neglect they still ultimately emerged victorious.

The parallels are striking indeed. Just as during the Mahabharata era there were great saintly persons like Bheesmadeva the Great Mahajana... mahajena gata sa pantha pantha, whom we are advised to follow in the Srimad Bhagavatam. Yet who was ultimately facing Lord Krishna on the opposite side of Dharma on the battle field of Kuruksetra. Such a great and saintly personality became implicated on the opposite side of righteousness due to his long association with Dhritarastra and his sons. Even in ISKCON we find such great and saintly personalities like Bheesmadeva, persons who are worthy of worship and respect. Yet during the battle of Kuruksetra, Arjuna did not hesitate ultimately, to shoot arrows at Bheesma with the express intent of ending his life! Lord Krishna Himself, in fact did not hesitate to rush Bheesma when Arjuna's life was threatened.

There are personalities like Jarasandha who also was associated with Lord Krishna, but due to various perversions, and deviations were not able to clearly see the Lord or His devotees for what He and they actually are. Such persons today may be compared to the various opposition parties such as the Ritviks, who have grown in power and prominence but who are ultimately ripped in half by the powerful devotees like Bhimasena.

And just like the Pandava's there a numerous pious and simple devotees who had to suffer quietly in exile under the greedy thumb of ISKCON's Duryodhanas and Dushashanas.

ISKCON and its minions may gloat now, just as Duryodhana did when he tricked the Pandavas' out of their kingdom, however they should know it well, their will be retribution! Not individual personal retribution as the poor minded may think, but the retribution of the Lord Hari, who takes everything away.