Srila Prabhupada on Srimad Bhagavatam, 1.1.4,
Part Three

BY: SUN STAFF


Apr 23, 2011 — CANADA (SUN) — A serial exploration of Srila Prabhupada's preaching on Srimad Bhagavatam.

Today we present the second of two lectures Srila Prabhupada gave on Srimad Bhagavatam 1.1.4, in London on August 22nd, 1971. This short lecture began after Pradyumna das read from His Divine Grace's purport to the sloka.

In this lecture, Srila Prabhupada mentions the following (paraphrased) points, among others:

One cannot say that Vedic literatures are concocted, because very old references are there, e.g., very old Puranas.

The rulers didn't want to present Indian culture as very old, because their Darwin's theory would be spoiled. They are proposing that the human brain is being developed, but if they accept that millions of years ago the brain was already there, then their rascal theory of Darwin will be spoiled.

Srimad-Bhagavatam, was compiled five thousand years ago. Not that Vyasadeva manufactured something. All Vedic literatures were existing.

As Krsna is old, so this Krsna consciousness movement is also old. It is as old as Krsna. And Krsna says that "Forty millions of years ago I spoke this Bhagavad-gita to sun-god." So where is the history? Your history cannot give chronological table more than three thousand years.

Vedic culture is therefore called Sanatana, eternal. Krsna is eternal. We living entities, we are eternal. And our relationship and exchange of loving service with Krsna is also eternal.

But sometimes our relationship with Krsna becomes interrupted by maya, which is svapna, dreamlike. As dream has no fact, it is all hallucination, similarly our detachment from Krsna is also a hallucination. Actually, there is no detachment.

If we simply follow the rules and regulations given by the great acaryas, then immediately we can revive our Krsna consciousness. It doesn't take even second.

jiv jago jiv jago gauracanda bole (Jiv Jago, Srila Bhaktivinoda Thakur). Gauracandra, Caitanya Mahaprabhu, is asking everyone, "Wake up!" The same dreaming. "Wake up."

When we were in the womb of our mother, the situation was so troublesome that we remembered at that time Krsna.

Death means unconscious for seven months. That's all. There is no death. Death means I give up this body, enter the womb of another mother's body.

When the child is fully grown, then he gets back his consciousness.

It becomes very troublesome to remain in that packed-up condition [in the womb]. So those who are pious, virtuous, they remember at that time, "O Krsna, I am again put into this condition…"

Bhajibo boliya ese samsara-bhitare (Jiv Jago): "At that time again I promised: 'This time by coming out of my mother's womb, I shall become a devotee.' " But as soon as he comes out, he becomes forgetful.

So Caitanya Mahaprabhu said the pushing, the point pushing, enechi ausadhi maya nasibaro lagi' (Jiv Jago): "Now I have brought this. I have brought the medicine." Just like the snake charmers who chant mantra.

Medical students did not believe in these mantras. They thought snakebite means finished, there is no medicine. They went to a charmer to learn the secret mantra. He let several hundred snakes out and the students became disturbed.

The snakecharmer said, "Don't be worried. So long I am here they will not bite." So the medical students inquired, "Can we not use this mantra?" "No. You cannot." Because it has to be..." [End of lecture]


Summary

There is little comparison that can be made between the first and second London lectures on SB 1.1.4. Srila Prabhupada addressed points that were completely unique in each class, and cited completely different sastric references in both.

Following is the translation to SB 1.1.4 and beneath that, a breakdown of the statements contained therein. Under each statement, we have grouped the various primary points Srila Prabhupada made in the two lectures on this sloka, as paraphrased in yesterday's and today's segment.

Of course, each one of Srila Prabhupada's lecture comments contains so much information, they can usually be rightly applied to more than one statement from the sloka. We have simply divided them into obvious categories in order to point out the comprehensiveness of Srila Prabhupada's instructions on each element of the sloka.


SB 1.1.4 Translation:

    "Once, in a holy place in the forest of Naimisaranya, great sages headed by the sage Saunaka assembled to perform a great thousand-year sacrifice for the satisfaction of the Lord and His devotees."


Once, in a holy place in the forest of Naimisaranya, great sages headed by the sage Saunaka

In India is Naimisaranya. Just like Vrndavana, Prayaga, Hardwar, there are hundreds of nice place for spiritual advancement.

animisa-ksetre--the spot which is especially a favorite of Visnu, who does not close His eyelids." The gopis condemned Brahma, "Why you have awarded us these nonsense eyelids? It sometimes closes the eye, we cannot see Krsna."

The gopis want to see Krsna always, without being disturbed by the eyelids. This is Krsna consciousness.

Being conditioned in this material world, our eyelids must close for a moment, again, again. We want to close our eyes for hours. (laughter) That is our disease. But in the spiritual world, there is no closing of the eyes. Animisa.

One cannot say that Vedic literatures are concocted, because very old references are there, e.g., very old Puranas.

The rulers didn't want to present Indian culture as very old, because their Darwin's theory would be spoiled. They are proposing that the human brain is being developed, but if they accept that millions of years ago the brain was already there, then their rascal theory of Darwin will be spoiled.

Srimad-Bhagavatam, was compiled five thousand years ago. Not that Vyasadeva manufactured something. All Vedic literatures were existing.

As Krsna is old, so this Krsna consciousness movement is also old. It is as old as Krsna. And Krsna says that "Forty millions of years ago I spoke this Bhagavad-gita to sun-god." So where is the history? Your history cannot give chronological table more than three thousand years.

Vedic culture is therefore called Sanatana, eternal. Krsna is eternal. We living entities, we are eternal. And our relationship and exchange of loving service with Krsna is also eternal.

But sometimes our relationship with Krsna becomes interrupted by maya, which is svapna, dreamlike. As dream has no fact, it is all hallucination, similarly our detachment from Krsna is also a hallucination. Actually, there is no detachment.

If we simply follow the rules and regulations given by the great acaryas, then immediately we can revive our Krsna consciousness. It doesn't take even second.

jiv jago jiv jago gauracanda bole (Jiv Jago, Srila Bhaktivinoda Thakur). Gauracandra, Caitanya Mahaprabhu, is asking everyone, "Wake up!" The same dreaming. "Wake up."

When we were in the womb of our mother, the situation was so troublesome that we remembered at that time Krsna.

Death means unconscious for seven months. That's all. There is no death. Death means I give up this body, enter the womb of another mother's body.

When the child is fully grown, then he gets back his consciousness.

It becomes very troublesome to remain in that packed-up condition [in the womb]. So those who are pious, virtuous, they remember at that time, "O Krsna, I am again put into this condition…"

Bhajibo boliya ese samsara-bhitare (Jiv Jago): "At that time again I promised: 'This time by coming out of my mother's womb, I shall become a devotee.' " But as soon as he comes out, he becomes forgetful.

So Caitanya Mahaprabhu said the pushing, the point pushing, enechi ausadhi maya nasibaro lagi' (Jiv Jago): "Now I have brought this. I have brought the medicine." Just like the snake charmers who chant mantra.

Medical students did not believe in these mantras. They thought snakebite means finished, there is no medicine. They went to a charmer to learn the secret mantra. He let several hundred snakes out and the students became disturbed.

The snakecharmer said, "Don't be worried. So long I am here they will not bite." So the medical students inquired, "Can we not use this mantra?" "No. You cannot." Because it has to be..." [End of lecture]


assembled to perform a great thousand-year sacrifice

samam asata, they were performing the sacrifice for one thousand years. They were able to do that in Treta-yuga.

Satya-yuga they used to live for one hundred thousands of years; in Treta-yuga, ten thousands of years; and in the Dvapara-yuga, one thousands of years. And now in this Kali-yuga, one hundred years.

Our children, our grandchildren, they will gradually reduce the span of life so much so that at the end of Kali-yuga, if a man lives for twenty to thirty years, he'll be considered a grand old man.

Almost everyone is short span of life. prayenalpayusah kalav asmin yuge janah (SB 1.1.10). In this age, kalau. It is not for a particular nation or party or religion. Everyone is subjected to the laws of nature.

In Kali-yuga the duration of life will be gradually reduced, memory will be reduced, strength and mercifulness will be reduced. It is an age of reduction, not increase.

Manda means all faulty. All slow. So many faults. Slow means slow in spiritual realization.

Animals are not interested in spiritual life. But the human form of life with developed consciousness is meant for understanding our identification. athato brahma-jijnasa )Vedanta-sutras). This human form of life is meant for inquiring about our spiritual identity.

"All right. We shall take it later on. Now I have got strength. Let me enjoy senses. Then we shall see later on." That is called manda. Not serious.

Very serious subject matter, that I am covered by this material body and I am changing one after another. And I do not know what the next change is going to happen, either cat or dog or tree.

There is no education in the university on the transmigration of the soul, the eternity of the soul, what is the aim of life. Therefore, mandah sumanda-matayah (SB 1.1.10). Their philosophy is bad. Asses' philosophy, dogs' philosophy, frogs' philosophy.

A frog is informed, "Oh, there is Atlantic Ocean. What is that?" "A very big span of water." So he is calculating how big. He is in the three feet. He thinks, "Maybe four feet." Similarly, these speculators, they are thinking, "God? I am God. He may be like me. "No, you are not God." "All right. God may be little more than me. Little more intelligent." This is frog philosophy.

When they hear, yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-anda-nathah (Bs 5.48), all the universes are coming out in the breathing period of Maha-Visnu, a partial representation of Krsna, "These are all stories." Even when they are informed about the capacity of God, they take it as story.

mandah sumanda-matayo manda-bhagyah (SB 1.1.10). Mostly unfortunate. They cannot get even the primary necessities of life, eating, sleeping, mating and defending. Even in the British Empire, so many people are lying on the street. Manda-bhagyah. Unfortunate. In America, no scarcity, so many hippies.

If one's unfortunate position can be changed, it is only by Krsna consciousness. There is no other way. You cannot make any philanthropic work and change the fortune of any person.

balasya neha saranam nrsimha, pitarau nrsimha (SB 7.9.19). Not that because a child has got his father and mother, he is happy. Just like the hippies, in spite of parents, grandparents, all very rich, but they are lying on the street. Condemned by God.

One who is suffering from disease, it is not that because he is given the help of good physician and first-class medicine he'll be cured. No. There is no guarantee.

Scientists, are very proud, "We are now manufacturing counteracting medicine." But where is your counteracting medicine for stopping death and disease?

Cancer, a rich disease. You are rich men. That disease is also very rich. In poverty stricken India they suffer only a little malaria. That's all. Oh, you are rich. You have got cancer. There is no cure. That's all. Finished.

You may invent so many nice things, counteracting all this suffering, but if you are neglected by Krsna, no counteraction will save you. tavad tanu-bhrtam tvad-upeksitanam > (SB 7.9.19). If one is neglected by God, he cannot be saved.

naimisa-yajna... Svargaya lokaya. They performed yajna. That is our only business, to perform yajna. So in this Krsna consciousness movement, because everything is being done for Krsna, it is simply yajna. Nothing else. It is not karma.

You are bound up by the results of karma. But if you perform yajna, you are not bound up. karmani nirdahati kintu ca bhakti-bhajam (Bs 5.54). Those who are engaged in devotional service, they have no more karma.

Because everything is done for Krsna, I haven't got to enjoy or suffer for the resultant action. karmany evadhikaras te ma phalesu (Bg 2.47)… this is philosophy.


for the satisfaction of the Lord and His devotees.

yajnarthe karmanah anyatra loko 'yam karma-bandhanah (Bg 3.9). So whatever we do, it must be done for Krsna. That is perfection.

Under the instruction of Krsna, Arjuna was engaged in killing art, but that is yajna, because it is for Krsna. For himself he was denying to fight. But when he agreed to fight and kill on account of Krsna, it is called yajna.

Even if you give charity, if you become munificent, merciful, that is also not good unless you do it for Krsna.

Krsna is canvassing, yat karosi yaj juhosi yad asnasi yat tapasyasi yad dadasi yat kurusva tad mad-arpanam (Bg 9.27). Everyone is engaged in some work, they're engaged in performing sacrifices. Everyone likes to give in charity. Everyone is eating. That is Krsna.

If you give me a plate, thinking that "Guru Maharaja will keep some prasadam," I eat everything. (laughter) That's all. No prasadam. You see? You are cheated. But Krsna will not cheat. Krsna will eat everything and you still keep everything. So where is your loss? Why don't you offer to Krsna?

Why not offer to Krsna? The difficulty is that Krsna does not eat all nonsense. They are afraid of becoming Krsna conscious, because they'll be forbidden. patram puspam phalam toyam yo me bhaktya prayacchati (Bg 9.26). Krsna is limiting.

Krsna can eat everything, like in Vrndavana, He swallowed the fire. So for Krsna to eat meat is not very difficult job. But He has prescribed, that "Give Me this foodstuff." We must give Him food what He wants. Not whimsically.

Patram, vegetables; phalam, fruits; toyam, milk, water. In this way. Krsna says, "You give Me this." So you give Him. And Krsna says, "If it is offered with faith and love, I eat. I eat."

angani yasya sakalendriya-vrttimanti pasyanti panti kalayanti ciram jaganti (Bs 5.32). He is omnipotent. Every part of His body has got all the potencies of other parts of the body. Therefore you offer with faith and love to Krsna, Krsna, simply by seeing, He can eat.

Krsna can eat with His eyes, and He can see with His tongue. He can hear with His hair. That is Krsna. Omnipotency. Why? ananda-cinmaya-sad-ujjvala-vigrahasya (Bs 5.32). Because His body is not this body, this material body.

Don't think that "Here is Krsna, stone." No. Because stone is also part of His body. So this is not stone worship. It is Krsna, personally present. arcye sila-dhir gurusu nara-matih. To think of the Deity, worshipable Deity, as stone or wood, to think of the spiritual master as ordinary human being, these are not allowed.


As a last step in considering Srila Prabhupada's preaching on Srimad Bhagavatam 1.1.4, we will summarize the references he made to other sastric verses during the two lectures we've covered on this sloka. They include the following:

Throughout his three lectures on SB 1.1.4, Srila Prabhupada quotes many different sastric sources, including the following:

    Bhagavad-gita

      Bg 2.47
      Bg 3.9
      Bg 9.26
      Bg 9.27

    Brahma-samhita

      Bs 5.32
      Bs 5.48
      Bs 5.54

    Srimad Bhagavatam

      SB 1.1.10
      SB 7.9.19

    Vedanta-sutras

      Text unknown

    Jiv Jago

      Song and purport


Among the numerous verses Srila Prabhupada cited in his two lectures on Srimad Bhagavatam 1.1.4, there are three verses that he repeated twice:

    Brahma-samhita 5.32
    Srimad Bhagavatam 1.1.10
    Srimad Bhagavatam 7.9.19

All three are provided below:


Sri Brahma-samhita 5.32:

    angani yasya sakalendriya-vrtti-manti
    pasyanti panti kalayanti ciram jaganti
    ananda-cinmaya-sad-ujjvala-vigrahasya
    govindam adi-purusam tam aham bhajami

    SYNONYMS

    angani -- the limbs; yasya -- of whom; sakala-indriya -- of all the organs; vrtti-manti -- possessing the functions; pasyanti -- see; panti -- maintain; kalayanti -- manifest; ciram -- eternally,; jaganti -- the universes; ananda -- bliss; cit -- truth; maya -- full of; sat -- substantiality; ujjvala -- full of dazzling splendor; vigrahasya -- whose form; govindam -- Govinda; adi-purusam -- the original person; tam -- Him; aham -- I; bhajami -- worship.

    TRANSLATION

    "I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.

    PURPORT

    For want of a taste of things spiritual, a grave doubt arises in the minds of those who are enchained by worldly knowledge. On hearing a narration of the pastimes of Krsna they think that the truth (tattva) regarding Krsna is the mental concoction of certain learned scholars, created by their imaginative brains out of material drawn from the mundane principles. With the object of removing this harmful doubt, Brahma in this and the three following slokas, after distinguishing between the two things, viz., spirit and matter, in a rational manner, has tried to make one understand the pure lila of Krsna, obtained by his unmixed ecstatic trance. Brahma wants to say that the form of Krsna is all "existence, all-knowledge and all-bliss, whereas all mundane experiences are full of palpable ignorance. Although there is specific difference between the two, the fundamental truth is that spiritual affairs constitute the absolute source. Specification and variegatedness are ever present in it. By them are established the transcendental abode, form, name, quality and sports of Krsna. It is only by a person, possessed of pure spiritual knowledge and freedom from any relationship with Maya, that those amorous pastimes of Krsna can at all be appreciated. The spiritual abode, the seat of pastimes, emanated from the cit potency and formed of cintamani (transcendental philosopher's stone), and the figure of Krsna, are all spiritual. Just as Maya is the perverted reflection of the spiritual potency. the variegatedness created by Maya (ignorance) is also a perverted reflection of spiritual variegatedness. So a mere semblance of the spiritual variegatedness is only noticed in this mundane world. Notwithstanding such semblance the two are wholly different from one another. The unwholesomeness of matter is its defect; but in the spirit there is variegatedness which is free from any fault or contamination. The soul and the body of Krsna are identical, whereas the body and soul of fallen creatures are not so. In the spiritual sphere there is no such difference as that between the body and soul, between the limbs and their proprietor, between the attributes and the object possessing them, of this world. But such difference really exists in the case of conditioned souls. Limbed though Krsna is, His every limb is the whole entity. He performs all varieties of divine spiritual functions with every one of His limbs. Hence He is an indivisible whole and a perfect transcendental entity. Both jiva-soul and Krsna are transcendental. So they belong to the same category. But they differ in this that the transcendental attributes exist in the jiva-soul in infinitesimally small degrees, whereas in Krsna they are found in their fullest perfection. Those attributes manifest themselves in their proper infinitesimality only when the jiva-soul attains his unadulterated spiritual status. The jiva-soul attains the nearest approach to the absolute identity only when the spiritual force of ecstatic energy appears in him by the grace of Krsna. Still Krsna remains the object of universal homage by reason of His possession of certain unique attributes. These fourfold unrivaled attributes do not manifest themselves in Narayana, the Lord of Vaikuntha or in primeval purusa-avataras, or in the highest deities such as Siva, not to speak of jivas."


Srimad Bhagavatam 1.1.10:

    prayenalpayusah sabhya
    kalav asmin yuge janah
    mandah sumanda-matayo
    manda-bhagya hy upadrutah

    SYNONYMS

    prayena -- almost always; alpa -- meager; ayusah -- duration of life; sabhya -- member of a learned society; kalau -- in this age of Kali (quarrel); asmin -- herein; yuge -- age; janah -- the public; mandah -- lazy; sumanda-matayah -- misguided; manda-bhagyah -- unlucky; hi -- and above all; upadrutah -- disturbed.

    TRANSLATION

    "O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.

    PURPORT

    The devotees of the Lord are always anxious for the spiritual improvement of the general public. When the sages of Naimisaranya analyzed the state of affairs of the people in this age of Kali, they foresaw that men would live short lives. In Kali-yuga, the duration of life is shortened not so much because of insufficient food but because of irregular habits. By keeping regular habits and eating simple food, any man can maintain his health. Overeating, over-sense gratification, overdependence on another's mercy, and artificial standards of living sap the very vitality of human energy. Therefore the duration of life is shortened.

    The people of this age are also very lazy, not only materially but in the matter of self-realization. The human life is especially meant for self-realization. That is to say, man should come to know what he is, what the world is, and what the supreme truth is. Human life is a means by which the living entity can end all the miseries of the hard struggle for life in material existence and by which he can return to Godhead, his eternal home. But, due to a bad system of education, men have no desire for self-realization. Even if they come to know about it, they unfortunately become victims of misguided teachers.

    In this age, men are victims not only of different political creeds and parties, but also of many different types of sense-gratificatory diversions, such as cinemas, sports, gambling, clubs, mundane libraries, bad association, smoking, drinking, cheating, pilfering, bickerings, and so on. Their minds are always disturbed and full of anxieties due to so many different engagements. In this age, many unscrupulous men manufacture their own religious faiths which are not based on any revealed scriptures, and very often people who are addicted to sense gratification are attracted by such institutions. Consequently, in the name of religion so many sinful acts are being carried on that the people in general have neither peace of mind nor health of body. The student (brahmacari) communities are no longer being maintained, and householders do not observe the rules and regulations of the grhastha-asrama. Consequently, the so-called vanaprasthas and sannyasis who come out of such grhastha-asramas are easily deviated from the rigid path. In the Kali-yuga the whole atmosphere is surcharged with faithlessness. Men are no longer interested in spiritual values. Material sense gratification is now the standard of civilization. For the maintenance of such material civilizations, man has formed complex nations and communities, and there is a constant strain of hot and cold wars between these different groups. It has become very difficult, therefore, to raise the spiritual standard due to the present distorted values of human society. The sages of Naimisaranya are anxious to disentangle all fallen souls, and here they are seeking the remedy from Srila Suta Gosvami."


Srimad Bhagavatam 7.9.19:

    balasya neha saranam pitarau nrsimha
    nartasya cagadam udanvati majjato nauh
    taptasya tat-pratividhir ya ihanjasestas
    tavad vibho tanu-bhrtam tvad-upeksitanam

    SYNONYMS

    balasya -- of a little child; na -- not; iha -- in this world; saranam -- shelter (protection); pitarau -- the father and mother; nrsimha -- O my Lord Nrsimhadeva; na -- neither; artasya -- of a person suffering from some disease; ca -- also; agadam -- medicine; udanvati -- in the water of the ocean; majjatah -- of a person who is drowning; nauh -- the boat; taptasya -- of a person suffering from a condition of material misery; tat-pratividhih -- the counteraction (invented for stopping the suffering of material existence); yah -- that which; iha -- in this material world; anjasa -- very easily; istah -- accepted (as a remedy); tavat -- similarly; vibho -- O my Lord, O Supreme; tanu-bhrtam -- of the living entities who have accepted material bodies; tvat-upeksitanam -- who are neglected by You and not accepted by You.

    TRANSLATION

    "My Lord Nrsimhadeva, O Supreme, because of a bodily conception of life, embodied souls neglected and not cared for by You cannot do anything for their betterment. Whatever remedies they accept, although perhaps temporarily beneficial, are certainly impermanent. For example, a father and mother cannot protect their child, a physician and medicine cannot relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.

    PURPORT

    Through parental care, through remedies for different kinds of disease, and through means of protection on the water, in the air and on land, there is always an endeavor for relief from various kinds of suffering in the material world, but none of them are guaranteed measures for protection. They may be beneficial temporarily, but they afford no permanent benefit. Despite the presence of a father and mother, a child cannot be protected from accidental death, disease and various other miseries. No one can help, including the parents. Ultimately the shelter is the Lord, and one who takes shelter of the Lord is protected. This is guaranteed. As the Lord says in Bhagavad-gita (9.31), kaunteya pratijanihi na me bhaktah pranasyati: "O son of Kunti, declare it boldly that My devotee never perishes." Therefore, unless one is protected by the mercy of the Lord, no remedial measure can act effectively. One should consequently depend fully on the causeless mercy of the Lord. Although as a matter of routine duty one must of course accept other remedial measures, no one can protect one who is neglected by the Supreme Personality of Godhead. In this material world, everyone is trying to counteract the onslaught of material nature, but everyone is ultimately fully controlled by material nature. Therefore even though so-called philosophers and scientists try to surmount the onslaught of material nature, they have not been able to do so. Krsna says in Bhagavad-gita (13.9) that the real sufferings of the material world are four -- janma-mrtyu jara-vyadhi (birth, death, old age and disease). In the history of the world, no one has been successful in conquering these miseries imposed by material nature. prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. Nature (prakrti) is so strong that no one can overcome her stringent laws. So-called scientists, philosophers, religionists and politicians should therefore conclude that they cannot offer facilities to the people in general. They should make vigorous propaganda to awaken the populace and raise them to the platform of Krsna consciousness. Our humble attempt to propagate the Krsna consciousness movement all over the world is the only remedy that can bring about a peaceful and happy life. We can never be happy without the mercy of the Supreme Lord (tvad-upeksitanam). If we keep displeasing our supreme father, we shall never be happy within this material world, in either the upper or lower planetary systems."

    Bhaktivedanta Book Trust



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