View source for 740805 - Lecture SB 01.05.24 - Vrndavana

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-08 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 01|10524]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1974 - Lectures|1974]]'''</div>
{{RandomImage}}


<div class="code">740805SB-VRNDAVAN - August 05, 1974 - 35:32 Minutes</div>


<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740805SB-VRNDAVAN.mp3</mp3player>


'''Nitāi:''' ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees repeat) (leads chanting of verse, etc.)

:''te mayy apetākhila-cāpale 'rbhake''
:''dānte 'dhṛta-krīḍanake 'nuvartini''
:''cakruḥ kṛpāṁ yadyapi tulya-darśanāḥ''
:''śuśrūṣamāṇe munayo 'lpa-bhāṣiṇi''
:([[SB 1.5.24|SB 1.5.24]])

(devotees have a difficult time following a line at a time; Prabhupāda interrupts chanting to instruct Nitāi to separate the words) Separate? (continues leading chanting)

(break)

"Although they were impartial by nature, those followers of the ''Vedānta'' blessed me with their causeless mercy. As far as I was concerned, I was self-controlled and had no attachment for sports, even though I was a boy. In addition, I was not naughty and I did not speak more than required."

'''Prabhupāda:'''

:''te mayy apetākhila-cāpale 'rbhake''
:''dānte 'dhṛta-krīḍanake 'nuvartini''
:''cakruḥ kṛpāṁ yadyapi tulya-darśanāḥ''
:''śuśrūṣamāṇe munayo 'lpa-bhāṣiṇi''
:([[SB 1.5.24|SB 1.5.24]])

These are the qualification how to receive favor of the devotee. He was, Nārada Muni, in his previous birth, a boy servant. But boys are generally restless. But Nārada Muni was not restless. ''Cāpale''. What is given there? "Proclivities." Generally, boys are attached to so many different types of playful things. This also becomes possible by association. Just like you are all young men; you have got so many desires, naturally, especially in the Western countries. But you have voluntarily given up not to go to the restaurant, not to go to the club or theater or cinema. These are good qualifications.

So he was a boy, but he gave up all these things. ''Arbhaka. Arbhaka'' means not experienced very much. Or almost foolish, ignorant, they are called ''arbhaka''. So although he was a child, he was a boy, but by the association of exalted devotees he also became very sober. Sober. ''Śuśrūṣamāṇe munayaḥ alpa-bhāṣiṇi''. And he was not talking very much. Too much talking unnecessarily is against spiritual advancement of life. Therefore, sometimes those who are very, very talkative, they are ordered by their spiritual master that "You keep silence." ''Maunī. Maunī-bābā''. Somebody, they practice to become always silent. You'll find some of the ''sādhus'', the mendicants, they also keep silence. But they sometimes make this, that, this . . . and way "onnnnh." That is not good. Silence means don't talk nonsense. Whenever you speak, you speak about Kṛṣṇa. That is real silence. The . . . "Make a vow that 'I shall not speak anything except topics of Kṛṣṇa,' " that is real silence. Not that to become silent. To become silent . . . mind will work. Better chant Hare Kṛṣṇa and hear. There is no question of becoming silent.

''Sa vai'' . . . there is a verse about Ambarīṣa Mahārāja, ''sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane'' ([[SB 9.4.18-20|SB 9.4.18]]). ''Manaḥ kṛṣṇa-padāravindayoḥ''. If you fix up your mind on Kṛṣṇa, naturally these things will be controlled. First of all our mind must be fixed up on the lotus feet of Kṛṣṇa. Always chant Hare Kṛṣṇa, and . . . chant and hear. Naturally, with the chanting of the holy name of Kṛṣṇa, you will memorize the form of Kṛṣṇa, the lotus feet of Kṛṣṇa. In this way, if we fix our mind always on the lotus feet of Kṛṣṇa, naturally these good qualities will come. ''Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ'' ([[SB 5.18.12|SB 5.18.12]]). ''Bhakti'' . . . unless you have got ''bhakti . . . man-manā bhava mad-bhaktaḥ'' ([[BG 9.34 (1972)|BG 9.34]]). Who can fix up his mind on the lotus feet of Kṛṣṇa unless he's a ''bhakta? Man-manā bhava mad-bhaktaḥ''.

So these are the primary qualification. And ''alpa-bhāṣiṇi. Alpa-bhāṣiṇi. Munayaḥ alpa-bhāṣiṇi śuśrūṣamāṇe''. At the same time, service must be there. And simply, "I'm chanting, but no, I'm not giving service . . ." That may be possible for Haridāsa Ṭhākura. He was simply chanting 300,000 times. That was possible by Haridāsa Ṭhākura. But if we imitate Haridāsa Ṭhākura that, "I shall chant only," that is not chanting. You'll sleep only, that's all. That is not possible. It is possible only for the liberated person. Therefore we should not imitate. Our Guru Mahārāja has condemned this. ''Mana tumi kisera vaiṣṇava, pratiṣṭhāra tare nirjanera ghare, tava hari-nāma kevala kaitava''. In Vṛndāvana you'll find there are so many, they imitate. In a secluded place they are chanting, but they cannot give up even smoking ''bīḍī''. You see? So this kind of imitation has no value. Therefore ''śuśrūṣamāṇe. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ'' (Brs. 1.2.234). You must give service to the spiritual master. Spiritual master does not accept any service for his personal benefit, but for Kṛṣṇa's benefit. So this is required, ''śuśrūṣamāṇe. Dānte 'dhṛta-krīḍanake anuvartini'': following the principles. Whatever the sages order, "Boy . . ." immediately. ''Śuśrūṣamāṇe''. Immediately he carried out. ''Anuvartini''. These are the qualifications.

''Cakruḥ kṛpām''. Then . . . ''cakruḥ'' means "did"; ''kṛpām'', "mercy." Naturally . . . if anyone follows without any hesitation whatever the spiritual master says, naturally he becomes kind. Anyone will become kind; why the spiritual master? Spiritual master is pledged to become kind, but anyone, if you follow, if you obey, then he becomes merciful: "This boy is very nice. He obeys orders. He serves very nicely." That is required. ''Cakruḥ kṛpāṁ yadyapi tulya-darśanāḥ. Tulya-darśanāḥ''. Because saintly person, they have no discrimination that, "This man should be shown special favor." They have no such discrimination. They are merciful to everyone. ''Sama-darśinaḥ. Paṇḍitāḥ sama-darśinaḥ'' ([[BG 5.18 (1972)|BG 5.18]]). So . . . but still, although they are equal to everyone, still, one who is very much inclined to render service, especially inclined. Therefore it is said, ''yadyapi tulya-darśanāḥ''. It is not that saintly person is partial, showing somebody special favor and somebody no favor. No. They are open to everyone. Just like Kṛṣṇa, He's open to everyone. Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). It is not it is meant for only Arjuna. He's open to everyone. Just like sunlight. Sunlight is open to everyone. Everyone can enjoy sunlight. But if you keep your doors closed voluntarily, then what sun will do? Sun is ''tulya-darśanaḥ''.

There is a verse of Cāṇakya Paṇḍita, ''na hi harate jyotsnaṁ candraś caṇḍāla-veśmani''. ''Caṇḍāla. Caṇḍāla'' means the low caste, lower than the ''śūdras''—the meat-eaters. Meat-eaters, in India they are called ''caṇḍāla''. So especially pig, pig-eater. Still you'll find in villages, the sweeper class, they capture one pig. They maintain the pigs. They sell as well as they eat. So the living pig they burn into fire. Still, publicly. And it cries like anything, but they are allowed. Publicly they do that. So ''caṇḍāla-veśmani'', that is very polluted, sinful place, but that does not mean that the moonlight is refused there. Moonlight is not refused. Because it is the house of a ''caṇḍāla'', therefore moon does not consider that he should be refused, or sunlight is refused there. No. Sunlight is equally distributed. ''Na hi harate jyotsnaṁ candraś caṇḍāla-veśmani. Candra'' means the moon. Similarly, all devotees, or Kṛṣṇa, he's not reluctant; either devotee, Kṛṣṇa's devotee, or Kṛṣṇa is reluctant to bestow the mercy to anyone. ''Tulya'' . . . that is called ''tulya-darśanāḥ''. The mercy is open for everyone.

But still, if one is inclined to give service, ''śuśrūṣamāṇe'', specially. That is not, I mean to say, partiality. That is natural. Just like one man has got his own son, and there are others' sons, others' children also, playing together. If there is danger, the man goes first of all to save his own son. You cannot say, "Oh, you are so partial." No, that is not partial; that is natural. That is natural. Nobody will criticize that, "You did not save others' son, you simply took care of your own son." That is natural. Kṛṣṇa also says, ''samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ'' ([[BG 9.29 (1972)|BG 9.29]]). That's a fact. How Kṛṣṇa, the Supreme Personality of Godhead, can be enemy of somebody and friend of somebody? That is not possible. ''Na me dveṣyo 'sti na priyaḥ''. "Nobody is My specially favorite, and nobody is My enemy." But, ''ye tu bhajanti māṁ prītyā'': "But a person who has taken devotional service and with love and faith is engaged in devotional service, I am especially inclined to him."

Just like government. Government is not anyone's enemy or anyone's friend, but if anyone gives special service to the government, he is recognized. He is given the title "Sir" or C.I.E. (Companion of Order of Indian Empire), or something like that. These things are natural. This is not partiality. It is not that if government offers anyone special recognition for his service . . . that is not partiality. Similarly, when Nārada Muni in his previous birth was very sincerely, obediently engaged in the service of the saintly person, they ''cakruḥ kṛpām'', special favor. Unless there was special favor, how immediately after that birth he could become Nārada Muni? Special favor. Everyone is engaged, but this is the special favor. There are many instances like that. But that we should not take, that this special favor is partiality. No. Therefore this word is used, ''tulya-darśanāḥ''.

So if we acquire these qualities . . . ''sevonmukhe hi jihvādau svayam eva sphuraty adaḥ'' (Brs. 1.2.234). The main basic principle is ''śuśrūṣamāṇe, śuśrūṣa'', service. So service is very important thing. So ''śuśrūṣamāṇe munayo alpa-bhāṣiṇi'', very grave. One should be very grave and refrain from unnecessary engagement. These things are possible when we detach ourself from the so-called material engagements, that is illicit sex, meat-eating and intoxication and gambling. These are unnecessary things. There is no need of these things, but we are accustomed. We have become accustomed to, on account of bad association. So we should refrain from all these things. This is called ''dānte''. What is the meaning of ''dānte''? Given here?

'''Devotee:''' "Having controlled the senses."

'''Prabhupāda:''' Having controlled the senses. This is ''dānte''. We have to control these things, then the special favor will be there. (reading purport) "In the ''Bhagavad-gītā'' the Lord says, 'All the Vedas are searching after Me.' Lord Śrī Caitanya says that in the Vedas the subject matters are only three, namely to establish the relation of the living entities with the Personality of Godhead, perform the relative duties in devotional service, and thus achieve the ultimate goal, back to Godhead. As such, ''vedānta-vādīs ''. . ." They have been described ''veda-vādinī, veda-vādinī'', in the previous verse. So "''Vedānta-vādīs'', or the followers of the ''Vedānta'', indicates the pure devotees of the Personality of Godhead." That is ''vedānta-vādī, veda-vādī. Veda-vādī'' means actually one who knows what is the objective of ''Vedas'', they take to Kṛṣṇa consciousness. And when Caitanya Mahāprabhu discussed ''Vedānta'' philosophy with Sarvabhauma Bhaṭṭācārya, he said that in the ''Vedānta'' or ''Vedas'' there are three things only: ''sambandha, abhidheya'' and ''prayojana''. He des . . . all ''śāstras''. In the ''Bhagavad-gītā'' also the same three things are there: ''sambandha, abhidheya'' and ''prayojana'' ([[CC Madhya 20.124]]).

''Sambandha ''means, "First of all, what is my relationship with God." That is called ''sambandha''. Just like first of all a boy or a girl is to be married. So . . . that is the Vedic system. The father, mother selects. That is called ''sambandha''. When they fixed up that "This boy will be married with that girl," that is called ''sambandha''. So relationship. Then when the ''sambandha'' is established by marriage, when the boy or girl is married, then the ''sambandha'' is done. "Now . . . now the boy and the girl may remain separately in their respective homes"? No. That is ''abhidheya. Abhidheya''. When they are united by the marriage there must be dealings between them. That is called ''abhidheya. Abhidheya. Abhidheya'' means not that "Our now marriage ceremony, relationship is established. Now you, Mr. Such-and-such, you go home, I go home." No. There must be actual activities. The wife should take care of serving the husband, and the husband should take care of the wife. Then the relationship . . .

Why this relationship? Why these are activities? Now, there is ''prayojana''. What is that ''prayojana''? To get son. Marriage means to get son. That is ''prayojana. Putrāyate kriyate bhāryāḥ. Bhāryā'' means wife. One has to accept a ''bhāryā'', a wife, why? ''Putrāyate''. For the matter of getting a son. Why? Why there is necessity of getting a son? ''Putra-piṇḍa-prayojanam''. This is Vedic civilization. ''Putra. Putra'' means ''pun-nāmno narakād yasmāt trāyate iti putra''. ''Pu-tra''. ''Pu'' means ''pun-nāmno narakāt''. There is a hell which is called pun. So from that hellish condition, one who delivers, ''trāyate iti tra'', therefore he is called ''putra''. This is . . . every Sanskrit word has got meaning, root meaning. ''Putra. Putra-piṇḍa-prayojanam. Putra'' is required. Why? After death, if by chance the father does not get ordinary life or goes to the hellish condition of life, the son will deliver. Therefore ''śrāddha'' ceremony. There is ''śrāddha'' . . . what is that ''śrāddha ''ceremony? ''Śrāddha'' ceremony means to offer foodstuff to Viṣṇu, and with the ''prasādam'', to the forefathers or father it is offered, so that by eating ''prasādam'', if he is in ghost life or in hellish life, he'll be delivered. This is called ''śrāddha''.

So it is the duty of the son, ''śrāddha'' ceremony. And Advaita, Advaitācārya, He was also performing the ''śrāddha'' ceremony, and He offered the ''prasādam'', the remnants of foodstuff, to Haridāsa Ṭhākura. Haridāsa Ṭhākura. Haridāsa Ṭhākura was in Śāntipura, and he was chanting Hare Kṛṣṇa ''mantra'' day and night, and when he was to take some ''prasādam'' he used to come to Advaitācārya's place and take ''prasādam'' there. So one day Haridāsa Ṭhākura asked Advaitācārya that, "Why You are giving me ''prasādam''?" Means he presented himself that, "I am coming from Muhammadan family, but why You take so much care upon me? You are giving me ''prasādam'', You are taking so much care, You are making a cottage for me. Why? You are one of the leaders of the ''brāhmaṇa'' in Śāntipura, all very exalted learned ''brāhmaṇas'', and if You are taking so much care upon me, then they may criticize You, blaspheme You. So I think You should not do this. I don't want that You may be criticized or I may be criticized."

So Advaitācārya said, "No, no, no. I'm not doing anything against the ''śāstras'', so nobody can criticize. I'm doing nothing against the ''śāstra''." So in the ''śāstras ''. . . Jīva Gosvāmī also has given quotation from the ''śāstra ''that it doesn't matter from which family a person is coming, but if he's a pure devotee, he should be taken all care, and he should be offered charity, he should be offered ''prasādam''. All care should be taken for him. There is ''śāstra'' indication. So Advaitācārya said that, "I am doing the right thing. And by feeding you, I am feeding daily many millions of ''brāhmaṇas'' by feeding you." These are statement in the ''Caitanya-caritāmṛta''. So this offering ''prasādam'', the ''putra'', a right ''putra'' is meant for offering ''prasādam ''to Viṣṇu so that his forefather and father may be delivered. That is the system of ''putra''.

So (reading) "Such ''vedānta-vādīs ''or the ''bhaktivedāntas'' are impartial in distributing . . ." This Bhaktivedanta title was given on this ''vedānta-vādī'' because in our society there was no ''Vedānta''. So some of the Vaiṣṇavas selected me to get this title Bhaktivedanta. ''Vedānta'' means ''bhakti'', understanding ''bhakti''. Because ''vedaiś ca sarvair aham eva vedyaḥ'' ([[BG 15.15 (1972)|BG 15.15]]). So who can understand Kṛṣṇa unless he has ''bhakti''? So this is the ''bhaktivedānta''. So (reading), "''Vedānta-vādī ''or the ''bhaktivedāntas'' are impartial in distributing the transcendental knowledge of devotional service. To them no one is enemy or friend, no one is educated or uneducated, no one is specially favorable, and no one is unfavorable. The ''bhaktivedāntas'' see the people in general are wasting time in false sensuous things. Their business is to get the ignorant mass of people to reestablish the lost relationship with the ''prayojana'', lost relationship with the Personality of Godhead. By such endeavor even the most forgotten soul is roused up to the sense of spiritual life, and thus being initiated by the ''bhaktivedāntas'', the people in general gradually progress on the path of transcendental realization. So the ''vedānta-vādīs'' initiated the boy even before he became self-controlled and was detached from the childish sporting, etc. But before the initiation, he (the boy) became more and more advanced in discipline, which is very essential for one who wishes to make progress in the line. In the system of ''varṇāśrama-dharma'', which is the beginning of actual life, small boys, five years of age, are sent to become ''brahmacārī'' at the ''guru's āśrama'' just to learn discipline."

So unless one is disciplined . . . this is the only qualification, that Nārada Muni was disciplined—so much disciplined that he's a small boy, still, he would not talk anything nonsense. He was so disciplined. So the more we become disciplined . . . as it is stated in the ''śāstras, utsāhād dhairyāt niścayāt tat-tat-karma-pravartanāt'' (Upadeśāmṛta 3). These are discipline. The more we become advanced . . . and naturally we get the mercy of the spiritual master and Kṛṣṇa. Through the mercy of spiritual . . . ''guru-kṛṣṇa-kṛpā''. There must be mercy both of them, ''guru'' and Kṛṣṇa. Without ''guru's'' ''kṛpā'', one cannot reach Kṛṣṇa, and without Kṛṣṇa's ''kṛpā'', one cannot get a bona fide spiritual master. This is correlative terms. So we should follow the disciplinary methods sincerely under the guidance of spiritual master. Then it will be very, very easy to go back to home, back to Godhead. Nārada Muni . . . Nārada Muni, next life became Nārada, means he went back to home, back to Godhead. He was promoted in the Vaikuṇṭhaloka. Then in the next creation, to distribute this ''bhakti-mārga'', he took birth as the son of Brahmājī, and his business was to convert only all others to devotional life. You'll find Nārada Muni's name in connection with Vālmīki, in connection with Prahlāda Mahārāja, long, long ago. And still, we are also following Nārada Muni's path, Nārada Pañcarātra. Our method is Nārada Pañcarātra.

So Nārada Muni is the original spiritual master of Vyāsadeva, and from Vyāsadeva our disciplic succession is coming. Therefore ''guru'' is representative of Vyāsadeva. On his birthday the ceremony is offered as Vyāsa-pūjā. This is the disciplic succession. So we should try to follow Nārada Muni. ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]). There are twelve ''mahājanas'', great authorities, of whom, out of the twelve, Nārada Muni is one of them. ''Svayambhūr nāradaḥ śambhuḥ'' ([[SB 6.3.20-21|SB 6.3.20]]). ''Svayambhūr nāradaḥ śambhuḥ''. Yes. Is not that the verse? ''Svayambhūr nāradaḥ śambhuḥ kapilaḥ kumāro manuḥ''. So Nārada's name is there, the, one of the ''mahājanas''. So Nārada Muni is ''mahājana'', and he became ''mahājana'' on account of his austerity and following the principles. So anyone who follows Nārada, he also becomes ''mahājana''. This is the disciplic succession.

Thank you very much.

'''Devotees:''' ''Jaya'' Śrīla Prabhupāda. (end)