Hare Krsna,

The importance of receiving knowledge through the parampara (disciplic succession) system is cited repeatedly in our Gaudiya Vaisanava sampradaya. Srimad Bhagavatam is a collection of conversations spoken by pure-hearted devotees like Sukadeva Goswami and Pariksit Maharaja, Suta Goswami and Saunakadi Rsis, Maitreya and Vidura, etc. Along with the contents of these conversations, it’s a great learning experience to look at the wonderful mood and attitude of the speakers and hearers, and the consciousness in which they discuss hari-katha. A speaker of Srimad Bhagavatam must be authoritative and competent in conveying its real meaning, having personally realized the subject matter. To receive this Vedic knowledge, one must approach a spiritual master with submission, inquire in a humble mood and hear the explanations attentively.

In this lesson, we have seen Maitreya Rsi narrating the topics of Srimad Bhagavatam to Vidura with relish. Maitreya felt happy to have such glorious company as Vidura. He considered the company of Vidura most desirable because such association can accelerate one’s dormant propensities for devotional service. Similarly Sanat-kumara and the sages from the higher planets also heard Srimad Bhagavatam from Sankarsana. This is the way of the paramparā system. Although Sanat-kumāra, the well-known great saintly Kumāra, was in the perfect stage of life, still he heard the message of Śrīmad-Bhāgavatam from Lord Saṅkarṣaṇa.

This means that Srimad Bhagavatam is so relishable that both the hearers and speaker want to relish it again and again.

SB 1.1.3: O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.

“By submissively hearing this transcendental literature, one can attain the full pleasure of his heart’s desire. But one must be very careful to hear the message from the right source. Śrīmad-Bhāgavatam is exactly received from the right source. It was brought by Nārada Muni from the spiritual world and given to his disciple Śrī Vyāsadeva. The latter in turn delivered the message to his son Śrīla Śukadeva Gosvāmī, and Śrīla Śukadeva Gosvāmī delivered the message to Mahārāja Parīkṣit just seven days before the King’s death.” (SB 1.1.3 P)

The ripened fruit of Srimad Bhagavatam has come down carefully through the chain of disciplic succession without change or disturbance. Therefore, we must be very eager to hear and discuss the topics of Srimad Bhagavatam in the association of sincere devotees who follow disciplic succession strictly. Only pure devotees can churn the nectar out of Srimad Bhagavatam. Our life become successful and perfect when we come in contact with the book Bhāgavatam as well as with the devotee bhāgavata, who knows what the Bhāgavatam. We are extremely fortunate to receive Srimad Bhagavatam from a maha-bhagavata – our dearest Srila Prabhupada. It is a pleasure to read the translation and purports of His Divine Grace who came in perfect disciplic succession. Personally, I can say my heart and life has been transformed by coming in contact with Srimad Bhagavatam by His Divine Grace.

It’s a pleasure and good fortune to study Srimad Bhagavatam in this forum.

All glories to Srila Prabhupada!

Hare Krsna,

I was going through the set of questions asked my both Vidura (to Rsi Maitreya) and Pariksit Maharaja (to Sukadeva Goswami). What is common in these sets of questions is that both the inquirers did not ask about the confidential pastimes of the Lord. They first enquired about the Lord’s material and spiritual world and energies. Even in the prelude to Catuh Sloki verses (SB 2.9), we see that the Lord Brahma asked the following questions to the Supreme Lord:

1. Please tell me about Your material and spiritual forms.
2. How are the various spiritual and material energies of the Lord working?
3. What are the Lord’s activities in relation to His material and spiritual energies?

Lord Brahma did not ask questions about the 10^th canto pastimes of the Lord. Rather he is more interested to know about the creation of the universe. Similarly, Saint Vidura and Pariksit Maharaja desired to understand the Lord’s form, qualities, creation/abode, activities, etc.

In 2^nd Canto in the section of the vira-rupa description of the Lord, it is recommended that for those human beings who have a difficulty in meditation on the personal aspect of the Lord (due to contamination in their hearts), meditation on virat-rupa form of the Lord is recommended. This meditation will gradually cleanse the dirty things from their hearts in order to become qualified to actually see the transcendental form of the Lord in the near future.

It is impossible for anyone to fully understand the Supreme Lord. Being the Supreme, His magnanimity cannot be surpassed by our limited intellect. Therefore, in various scriptures the aisvarya (opulence) aspect of the Lord is always presented before one can truly appreciate the madhurya (sweetness) aspect of the Lord’s nature. The first nine cantos help one to know the amazing omnipotence of the Lord before entering into his confidential madhurya pastimes found in the tenth canto.

To set an example for us, Vidura and Pariksit Maharaja asked their questions in relation to the opulence aspect of the Lord first. Mahārāja Parīkṣit and Vidura intelligently put questions before their spiritual master for scientific understanding of the transcendental body of the Lord. This teaches us that we should not jump to the confidential topics of the Lord without having a good understanding of the Lord’s supremacy and magnanimity. In order words, we must understand the science of the Supreme Personality of Godhead through a good study of scriptures such as Bhagavad Gita and Srimad Bhagavatam.

“Śrīmad-Bhāgavatam is the science of the Supreme Personality of Godhead, and as such, all questions that may arise in the mind of a serious student must be cleared by the statements of the authority. Mahārāja Parīkṣit, being a typical devotee, is not only satisfied by confirming the importance of hearing the Śrīmad-Bhāgavatam from the representative of Brahmājī by disciplic succession, but he is still more anxious to establish the philosophical basis of Śrīmad-Bhāgavatam. A person on the path of devotional service may inquire from his spiritual master all about the spiritual position of God and the living beings. From the Bhagavad-gītā, as well as from the Śrīmad-Bhāgavatam, it is known that qualitatively the Lord and the living beings are one. The living being in the conditioned state of material existence is subjected to many transmigrations by continuous changing of the material body. But what are the causes of the material embodiment of the part and parcel of the Lord? Mahārāja Parīkṣit inquires about this very important matter for the benefit of all classes of candidates on the path of self-realization and devotional service to the Lord.” (SB 2.8.7 Purport)

In the process of devotional service, the first step is to take shelter of the spiritual master and then inquire from the spiritual master all about the process. This inquiry is essential for immunity to all kinds of offenses on the path of devotional service. Even if one is fixed in devotional service like Mahārāja Parīkṣit, he must still inquire from the realized spiritual master all about this. In other words, the spiritual master must also be well versed and learned so that he may be able to answer all these inquiries from the devotees. (SB 2.8.7 Purport)

All glories to Srila Prabhupada!

Hare Krsna,

Upon taking a “small step” onto the surface of the moon in 1969, Neil Armstrong uttered what would become one of history’s most famous one-liners. “That’s one small step for man, one giant leap for mankind.“

Similarly, a jiva makes one “small (mis)step” i.e., it misuses its free-will and chooses to lord it over the material nature rather than serve the Supreme Lord – the supreme proprietor of everything. A jiva makes one mistake and thus has to undergo countless lifetimes of sufferings and misery. One small (mis)step for man, one giant suffering for mankind.

As a suffering jiva, I have asked myself several times – Why did I misuse my freewill? What is it about the material nature that attracted me more than the sweet loving exchange with my Lord? Realizing that I have made this mistake, why is it so difficult to rectify my mistake and return to Krsna? Why is it so hard to become completely purified of all material contamination? Why is it so hard to get out of the entanglement of the illusory energy of the Lord? How many more lifetimes do I have to go through these sufferings?

Maitreya Muni reasons that the living entity is in distress regarding his self-identity. He has not factual background, like a man who dreams that he sees his head cut off. As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter. (SB 3.7.10-11)

“The pure soul is pure consciousness and is never out of consciousness, either due to circumstances, time, situations, dreams or other causes.” (SB 3.7.5)

Because the living entity decided to serve the illusory energy of the Lord, it appears to be tainted by material qualities like illusion, lamentation and miseries.  Factually the living entity is pure consciousness, but it appears to be contaminated because it identifies with the material qualities. As soon as the living entity realizes that it is not this material body but a spirit soul (an eternal servant of Krsna) his misconception of self-identity will gradually diminish.

The most auspicious and perfect process to come to this realization is devotional service to the Lord.

“But that misconception of self-identity can be diminished gradually by the mercy of the Personality of Godhead, Vāsudeva, through the process of devotional service to the Lord in the mode of detachment.” (SB 3.7.12)

“The quivering quality of material existence, which comes from identification with matter or from thinking oneself, under the material influence of philosophical speculation, to be God, can be eradicated by devotional service to the Lord, by the mercy of the Personality of Godhead, Vāsudeva… Only knowledge in devotional service can elevate one towards the path of liberation… Lord Vāsudeva is pleased by devotional service only, and thus His mercy is realized by association with pure devotees of the Lord. Pure devotees of the Lord are transcendental to all material desires, including the desire for the results of fruitive activities and philosophical speculation. If one wants to acquire the mercy of the Lord, he has to associate with pure devotees. Such association alone can, by degrees, release one from the quivering elements.” (SB 3.7.12 Purport)

The clue in the above purport is “pure devotees…”. We need to be pure devotees to completely vanquish our material miseries. The path from being “a devotee” to “a pure devotee” is the toughest one. Alas…that’s where I seem to be stumbling repeatedly.

“The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, which is in relation to the Supreme Truth.” (SB 1.7.6)

“Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Śrī Kṛṣṇa, one can achieve the cessation of unlimited miserable conditions. Therefore what to speak of those who have attained attraction for serving the flavor of the dust of the Lord’s lotus feet?” (SB 3.7.14)

The great sage Maitreya now gives the final answer to all the questions of Vidura: devotional service to the Lord is the ultimate means to mitigate all the miserable conditions of material existence. (SB 3.7.14 Purport)

All glories to Srila Prabhupada!

Hare Krsna,

Vidura asked the following questions to Maitreya in a pleasing manner.

His first three questions are about the “Isvara.” Vidura asked (I am paraphrasing):

1. How is the Lord who is spiritual, and transcendental be connected with material gunas? How can the Lord who is unchangeable perform actions that indicate change?
2. Children play being impelled by desire. But the Lord is self-satisfied (without desires) and detached? Then why does He create, maintain, and dissolve the universe by His maya-sakti?

Vidura’s next three questions are about the “Jiva.”

• How does the pure soul become engaged in nescience?
• Why does the living entity suffer in spite of the Lord’s presence in his heart?
• My mind is illusioned, and I request you to clear it up?

Vidura’s inquiries about the jiva really resonated with me. It indicates the principle of “athato brahma jijnasa.” As a suffering and conditioned soul, I have asked these questions to myself a number of times. The questions may not have been worded the way Vidura did, but the underlying essence is the same. Questions such as ‘Why am I suffering?’, ‘Why do bad things happen to good people?’, ‘Why am I being punished for crimes/sins I may not have committed?’, ‘If God exists, how can he allow His living entities to suffer so miserably?’, ‘God says He is our father; then how can He see and do anything when His children suffer?” and so on.  

Vidura is a great devotee of the Lord and an expert philosopher. He knows the difference between the spirit soul and the body. Thus his questions pertain more to the spirit soul (unlike my questions that pertain mostly to bodily consciousness). He is asking if the soul is pure, then how can it be covered by ignorance and nescience? If the Lord exists in everyone’s heart as Paramatma, why does the living entity still suffer?

Vidura’s inquiries show his compassionate nature. He is truly concerned about the suffering of the whole humanity. These inquires wouldn’t arise in someone who does not feel pain and distress by the suffering of the conditioned soul. It takes someone with a massive loving and kind heart to inquire such.

In his purports, Srila Prabhupada gives a clue to the reasons the spirit souls are covered in nescience. He comments:

“The conclusion is that the living entity is influenced by the avidyā potency, as confirmed in both the Viṣṇu Purāṇa and the beginning of Śrīmad-Bhāgavatam…The jīva potency, or the kṣetrajña-śakti of the Lord, has the tendency to be overpowered by the external potency, avidyā-karma-saṁjñā, and in this way he is placed in the awkward circumstances of material existence. The living entity cannot be forgetful of his real identity unless influenced by the avidyā potency. Because the living entity is prone to the influence of the avidyā potency, he can never equal the supreme potent.” (SB 3.7.5 P)

“From another point of view, it is understood that the jīva living entity is qualitatively one with the Lord, and thus his knowledge in the pure state of life cannot be covered by nescience, especially in the presence of the Supreme Lord. How then does the living entity become subjected to ignorance and covered by the influence of māyā? The Lord is the father and protector of every living entity, and He is known as the bhūta-bhṛt, or the maintainer of the living entities. Why then should the living entity be subjected to so many sufferings and misfortunes? It should not be so, but actually we see that it happens everywhere. This question is therefore put forward by Vidura for solution.” (SB 3.7.6 P)

I am eager to hear Maitreya Rsi’s answers and how he dispels all misconceptions about isvara and jivas. I also look forward to hearing his recommended solution to get out of nescience.

All glories to Srila Prabhupada!

Hare Krsna,

While meditating on this topic, a correlation with a specific verse from Srimad Bhagavatam stood out.

SB 1.2.11:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.”

This means that there are three levels of realization of the Absolute Truth – Brahman, Paramatma, or Bhagavan. The realization of these three levels could be in sequential phase or by each level independently of the other levels. I was reflecting that as we progress from Brahman to Paramatma to Bhagavan, our vision of the Absolute Truth progresses from the Universal Form to four-handed Visnu Form to two-handed form of the Supreme Lord.

For those who are very attached to material desires and have difficulty accepting the personal form of the Lord, meditation on the virat-rupa is an ideal technique in the beginning. Srila Visvanatha Saraswati Thakura comments on 2.2.14 that for those yogis who cannot concentrate on the spiritual form of the Paramatma, concentration on the Universal form for removing the continuation of attraction and repulsion is described. Srila Prabhupada affirms this by saying that this meditation is for person whose heart is still impure. He further states how by some way or other, one must try to reestablish one’s forgotten relation with the Lord. Thus, for those who can’t accept the personal feature of the Lord, meditation on the virat-rupa or universal form of the Lord will gradually qualify one to rise to personal contact.

Therefore Srila Prabhupada recommends that instead of wasting time on meditation on universal form of the Lord, we should aspire to see the two-handed Syamsundar form of the Lord by the process of Bhakti Yoga. Even Lord Krsna confirms the same thing to Arjuna. He explains the following process.

BG 11.54-55:

bhaktyā tv ananyayā śakya

aham evaṁ-vidho ’rjuna

jñātuṁ draṣṭuṁ ca tattvena

praveṣṭuṁ ca paran-tapa

“My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.”

mat-karma-kṛn mat-paramo

mad-bhaktaḥ saṅga-varjitaḥ

nirvairaḥ sarva-bhūteṣu

yaḥ sa mām eti pāṇḍava

“My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being – he certainly comes to Me.”

“The Bhagavad-gītā is meant to show how one can understand his spiritual existence and his eternal relationship with the Supreme Spiritual Personality and to teach one how to go back home, back to Godhead. Now here is the verse which clearly explains the process by which one can attain success in his spiritual activity: devotional service.” (BG 11.55 P)

“Kṛṣṇa can be understood only by the process of undivided devotional service… One who has unflinching devotion for the Supreme Lord and is directed by the spiritual master, in whom he has similar unflinching faith, can see the Supreme Personality of Godhead by revelation. One cannot understand Kṛṣṇa by mental speculation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Kṛṣṇa.” (BG 11.54 P)

The universal form may seem wonderful to persons who are involved in elevating themselves by fruitive activities, but to persons who are engaged in devotional service the two-handed form of Kṛṣṇa is the most dear.

“In summary, the universal form of Kṛṣṇa, which is a temporary manifestation, and the form of time which devours everything, and even the form of Viṣṇu, four-handed, have all been exhibited by Kṛṣṇa. Thus Kṛṣṇa is the origin of all these manifestations. It is not that Kṛṣṇa is a manifestation of the original viśva-rūpa, or Viṣṇu. Kṛṣṇa is the origin of all forms. There are hundreds and thousands of Viṣṇus, but for a devotee no form of Kṛṣṇa is important but the original form, two-handed Śyāmasundara. In the Brahma-saṁhitā it is stated that those who are attached to the Śyāmasundara form of Kṛṣṇa in love and devotion can see Him always within the heart and cannot see anything else. One should understand, therefore, that the purport of this Eleventh Chapter is that the form of Kṛṣṇa is essential and supreme.” (BG 11.55 P)

Therefore we should sincerely follow the practice of devotional service to reestablish our intimate loving relationship with this Supreme Person through the process of chanting and hearing about Krsna.

CC Madhya 22.107

nitya-siddha kṛṣṇa-prema ‘sādhya’ kabhu naya

śravaṇādi-śuddha-citte karaye udaya

“Pure love for Kṛṣṇa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.”

All glories to Srila Prabhupada!

Hare Krsna,

While meditating on this topic, a correlation with a specific verse from Srimad Bhagavatam stood out.

SB 1.2.11:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.”

This means that there are three levels of realization of the Absolute Truth – Brahman, Paramatma, or Bhagavan. The realization of these three levels could be in sequential phase or by each level independently of the other levels. I was reflecting that as we progress from Brahman to Paramatma to Bhagavan, our vision of the Absolute Truth progresses from the Universal Form to four-handed Visnu Form to two-handed form of the Supreme Lord.

For those who are very attached to material desires and have difficulty accepting the personal form of the Lord, meditation on the virat-rupa is an ideal technique in the beginning. Srila Visvanatha Saraswati Thakura comments on 2.2.14 that for those yogis who cannot concentrate on the spiritual form of the Paramatma, concentration on the Universal form for removing the continuation of attraction and repulsion is described. Srila Prabhupada affirms this by saying that this meditation is for person whose heart is still impure. He further states how by some way or other, one must try to reestablish one’s forgotten relation with the Lord. Thus, for those who can’t accept the personal feature of the Lord, meditation on the virat-rupa or universal form of the Lord will gradually qualify one to rise to personal contact.

Therefore Srila Prabhupada recommends that instead of wasting time on meditation on universal form of the Lord, we should aspire to see the two-handed Syamsundar form of the Lord by the process of Bhakti Yoga. Even Lord Krsna confirms the same thing to Arjuna. He explains the following process.

BG 11.54-55:

bhaktyā tv ananyayā śakya

aham evaṁ-vidho ’rjuna

jñātuṁ draṣṭuṁ ca tattvena

praveṣṭuṁ ca paran-tapa

“My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.”

mat-karma-kṛn mat-paramo

mad-bhaktaḥ saṅga-varjitaḥ

nirvairaḥ sarva-bhūteṣu

yaḥ sa mām eti pāṇḍava

“My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being – he certainly comes to Me.”

“The Bhagavad-gītā is meant to show how one can understand his spiritual existence and his eternal relationship with the Supreme Spiritual Personality and to teach one how to go back home, back to Godhead. Now here is the verse which clearly explains the process by which one can attain success in his spiritual activity: devotional service.” (BG 11.55 P)

“Kṛṣṇa can be understood only by the process of undivided devotional service… One who has unflinching devotion for the Supreme Lord and is directed by the spiritual master, in whom he has similar unflinching faith, can see the Supreme Personality of Godhead by revelation. One cannot understand Kṛṣṇa by mental speculation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Kṛṣṇa.” (BG 11.54 P)

The universal form may seem wonderful to persons who are involved in elevating themselves by fruitive activities, but to persons who are engaged in devotional service the two-handed form of Kṛṣṇa is the most dear.

“In summary, the universal form of Kṛṣṇa, which is a temporary manifestation, and the form of time which devours everything, and even the form of Viṣṇu, four-handed, have all been exhibited by Kṛṣṇa. Thus Kṛṣṇa is the origin of all these manifestations. It is not that Kṛṣṇa is a manifestation of the original viśva-rūpa, or Viṣṇu. Kṛṣṇa is the origin of all forms. There are hundreds and thousands of Viṣṇus, but for a devotee no form of Kṛṣṇa is important but the original form, two-handed Śyāmasundara. In the Brahma-saṁhitā it is stated that those who are attached to the Śyāmasundara form of Kṛṣṇa in love and devotion can see Him always within the heart and cannot see anything else. One should understand, therefore, that the purport of this Eleventh Chapter is that the form of Kṛṣṇa is essential and supreme.” (BG 11.55 P)

Therefore we should sincerely follow the practice of devotional service to reestablish our intimate loving relationship with this Supreme Person through the process of chanting and hearing about Krsna.

CC Madhya 22.107

nitya-siddha kṛṣṇa-prema ‘sādhya’ kabhu naya

śravaṇādi-śuddha-citte karaye udaya

“Pure love for Kṛṣṇa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.”

All glories to Srila Prabhupada!

Hare Krsna,

While meditating on this topic, a correlation with a specific verse from Srimad Bhagavatam stood out.

SB 1.2.11:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.”

This means that there are three levels of realization of the Absolute Truth – Brahman, Paramatma, or Bhagavan. The realization of these three levels could be in sequential phase or by each level independently of the other levels. I was reflecting that as we progress from Brahman to Paramatma to Bhagavan, our vision of the Absolute Truth progresses from the Universal Form to four-handed Visnu Form to two-handed form of the Supreme Lord.

For those who are very attached to material desires and have difficulty accepting the personal form of the Lord, meditation on the virat-rupa is an ideal technique in the beginning. Srila Visvanatha Saraswati Thakura comments on 2.2.14 that for those yogis who cannot concentrate on the spiritual form of the Paramatma, concentration on the Universal form for removing the continuation of attraction and repulsion is described. Srila Prabhupada affirms this by saying that this meditation is for person whose heart is still impure. He further states how by some way or other, one must try to reestablish one’s forgotten relation with the Lord. Thus, for those who can’t accept the personal feature of the Lord, meditation on the virat-rupa or universal form of the Lord will gradually qualify one to rise to personal contact.

Therefore Srila Prabhupada recommends that instead of wasting time on meditation on universal form of the Lord, we should aspire to see the two-handed Syamsundar form of the Lord by the process of Bhakti Yoga. Even Lord Krsna confirms the same thing to Arjuna. He explains the following process.

BG 11.54-55:

bhaktyā tv ananyayā śakya

aham evaṁ-vidho ’rjuna

jñātuṁ draṣṭuṁ ca tattvena

praveṣṭuṁ ca paran-tapa

“My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.”

mat-karma-kṛn mat-paramo

mad-bhaktaḥ saṅga-varjitaḥ

nirvairaḥ sarva-bhūteṣu

yaḥ sa mām eti pāṇḍava

“My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being – he certainly comes to Me.”

“The Bhagavad-gītā is meant to show how one can understand his spiritual existence and his eternal relationship with the Supreme Spiritual Personality and to teach one how to go back home, back to Godhead. Now here is the verse which clearly explains the process by which one can attain success in his spiritual activity: devotional service.” (BG 11.55 P)

“Kṛṣṇa can be understood only by the process of undivided devotional service… One who has unflinching devotion for the Supreme Lord and is directed by the spiritual master, in whom he has similar unflinching faith, can see the Supreme Personality of Godhead by revelation. One cannot understand Kṛṣṇa by mental speculation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Kṛṣṇa.” (BG 11.54 P)

The universal form may seem wonderful to persons who are involved in elevating themselves by fruitive activities, but to persons who are engaged in devotional service the two-handed form of Kṛṣṇa is the most dear.

“In summary, the universal form of Kṛṣṇa, which is a temporary manifestation, and the form of time which devours everything, and even the form of Viṣṇu, four-handed, have all been exhibited by Kṛṣṇa. Thus Kṛṣṇa is the origin of all these manifestations. It is not that Kṛṣṇa is a manifestation of the original viśva-rūpa, or Viṣṇu. Kṛṣṇa is the origin of all forms. There are hundreds and thousands of Viṣṇus, but for a devotee no form of Kṛṣṇa is important but the original form, two-handed Śyāmasundara. In the Brahma-saṁhitā it is stated that those who are attached to the Śyāmasundara form of Kṛṣṇa in love and devotion can see Him always within the heart and cannot see anything else. One should understand, therefore, that the purport of this Eleventh Chapter is that the form of Kṛṣṇa is essential and supreme.” (BG 11.55 P)

Therefore we should sincerely follow the practice of devotional service to reestablish our intimate loving relationship with this Supreme Person through the process of chanting and hearing about Krsna.

CC Madhya 22.107

nitya-siddha kṛṣṇa-prema ‘sādhya’ kabhu naya

śravaṇādi-śuddha-citte karaye udaya

“Pure love for Kṛṣṇa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.”

All glories to Srila Prabhupada!

Hare Krsna,

The following features of the Lord’s Universal Form caught my attention and inspired me greatly.

From SB Canto 2, Chapter 1, the different limbs of astanga-yoga caught my attention.

“At the last stage of one’s life, one should be bold enough not to be afraid of death. But one must cut off all attachment to the material body and everything pertaining to it and all desires thereof.” (SB 2.1.15)

Since our goal is total samadhi on the two-handed form of Lord Krsna, I find it inspiring to meditate on the different limbs of astanya-yoga.

Yama – Leave home and practice self control

Niyama – Bathe regularly at a sacred place

Asana – Sit down in a secluded and sanctified place

Pranayama – Remember ‘Om’ and regulate breathing

Pratyahara – Withdraw the mind from sense activities

Dharana – Fix the mind with intelligence on the Lord’s form

Dhyana – Meditate on each limb of Lord, without deviating from the conception of whole body of Lord

Samadhi – Completely reconcile the mind in Visnu without any thought.

From Canto 3, Chapter 6, the different life airs such as prana, apana, samana, udana, vyana, naga, krkaram kurma, Devadatta, and dhanajaya are worth meditating upon. We survive on air and our breathing process. Therefore it is important that I have some basic understanding of the different life airs.

Lastly the manifestation of the varnas inspires me. The mouth of the virat-rupa manifests the vedic wisdom and brahmanas. The arms represents the power of protection and ksatriyas. The thighs represent the means of livelihood of all persons (vaisyas). The legs represent the service for the sake of perfecting dharma, sudras.

Since I am a sudra by nature and propensity, I find the service of the Lord represented by His legs most inspiring aspect.

SB 3.6.33: Thereafter, service was manifested from the legs of the Personality of Godhead for the sake of perfecting the religious function. Situated on the legs are the śūdras, who satisfy the Lord by service.

The clue to making our human life successful is beautifully given by Srila Prabhupada in the following purport:

“Service is the real constitutional occupation of all living entities. The living entities are meant to render service to the Lord, and they can attain religious perfection by this service attitude…. It is clearly said here that the principle of service was generated from the legs of the Lord for the sake of perfecting the religious process, but this transcendental service is different from the idea of service in the material world… It is actually better to be a śūdra than to be a brāhmaṇa and not develop the service attitude, because that attitude alone satisfies the Lord. Every living being—even if he be a brāhmaṇa by qualification—must take to the transcendental service of the Lord. Both Bhagavad-gītā and the Śrīmad-Bhāgavatam support that this service attitude is the perfection of the living entity. A brāhmaṇa, kṣatriya, vaiśya or śūdra can perfect his occupational duties only by rendering service unto the Lord… Even if one is not a perfect brāhmaṇa, kṣatriya, vaiśya or śūdra but takes to the service of the Lord, not caring for the perfection of his social position, he becomes a perfect human being simply by developing the attitude of service to the Supreme Lord.” (SB 3.6.33 P)

Therefore, I pray to the Supreme Lord to bestow upon me the right service attitude so that I can satisfy Him and His dear devotees. This service attitude can be fully ignited by sincerely and prayerfully chanting the Lord’s Holy Names.

All glories to Srila Prabhupada!

Hare Krsna,

My understand is that even though both Arjuna and Maitreya saw the universal forms of the Lord, what they saw is slightly different. Maitreya saw the development of the gigantic universal form whereas Arjuna saw the full display of already-developed universal form.

In SB 3.6, Maitreya saw how Lord Karanadoksayi Visny saw the creative functions suspended due to the non-combination of His potencies (twenty-three elements). The Lord sent His cohesive energy which amalgamates all the different elements. Then he entered into the universal fetus as Garbhodakasayi Visnu where all the living entities including the demigods became enlivened as if awakening from sleep. Thus set into action by the will of the Lord, the 23 elements produced the gigantic universal form which is the resting place for all the planetary systems and all movable and immovable creations. Maitreya saw that the gigantic universal form is represented by three (subtle senses, controlling demigods of the senses, gross organs along with sense objects), ten kinds of life energy, and one heart where life energy is generated. Lord Karanodakasayi Visnu, remembering the prayers of the demigods, manifested the virat-rupa by His own energy. Maitreya saw the different kinds of life airs and their functions. He also saw the manifestation of different demigods from the universal form. He saw the development of planets, living entities and varnas. As all the varnas along with their occupational duties are born from the Lord, everyone has to worship the Lord under the direction of guru.

What Arjuna saw is the ‘assembled product’ or full functioning of the universal form. He sees assembled in the body of the universal form all the demigods and various living entities. All the demigods are surrendering and entering into Him. They are very much afraid, and with folded hands they are singing the Vedic hymns. All the various manifestations of Lord Śiva, the Ādityas, the Vasus, the Sādhyas, the Viśvedevas, the two Aśvīs, the Maruts, the forefathers, the Gandharvas, the Yakṣas, the Asuras and the perfected demigods are beholding Him in wonder. Arjuna sees the Lord in His fiercest form. All the sons of Dhṛtarāṣṭra, along with their allied kings, and Bhīṣma, Droṇa, Karṇa, and all our soldiers are rushing into the Lord’s mouths, their heads smashed by His fearful teeth. He see that some are being crushed between His teeth as well. He sees all people rushing with full speed into His mouths as moths dash into a blazing fire. The Supreme Lord is devouring all people in His flaming mouths and covering the universe with His immeasurable rays.

Another similarity is that both Arjuna and Maitreya felt unworthy to describe the Lord’s unlimited glories. Maitreya says that in spite of his inability, he glorifies Lord Hari with whatever he have been able to hear from his guru and assimilate with his intelligence. Otherwise his power of speaking would remain unchaste. Glorifying the Pious Actor is the highest perfectional gain of human speech. The Lord’s activities are nicely put in writing by the learned and the purpose of ear is served by being near them. Even Lord Brahma, after thousand years of matured meditation, could only know that the glories of the Supreme Soul are inconceivable. The Lord’s wonderful potency bewilders even the great jugglers. Even the self-sufficient Lord Himself cannot know it, then what to speak of others? (SB 3.6.35-40)

Similary Arjuna  surrenders to the Lord. He says, “O Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. I do not know what Your mission is, and I desire to hear of it.” (BG 11.31)

The conclusion is that words, minds, ego and their respective demigods could not know the Lord. Therefore, we simply have to offer respectful obeisances unto Him.

“The whole world is moving according to the plan of the Supreme Personality of Godhead…What is this plan? This cosmic manifestation is a chance for the conditioned souls to go back to Godhead, back to home. As long as they have the domineering mentality which makes them try to lord it over material nature, they are conditioned. But anyone who can understand the plan of the Supreme Lord and cultivate Kṛṣṇa consciousness is most intelligent…If one is in full Kṛṣṇa consciousness and his life is devoted to the Lord’s transcendental service, he is perfect.” (BG 11.33 P)

“Every plan is made by the Supreme Personality of Godhead, but He is so kind and merciful to His devotees that He wants to give the credit to His devotees who carry out His plan according to His desire. Life should therefore move in such a way that everyone acts in Kṛṣṇa consciousness and understands the Supreme Personality of Godhead through the medium of a spiritual master. The plans of the Supreme Personality of Godhead are understood by His mercy, and the plans of the devotees are as good as His plans. One should follow such plans and be victorious in the struggle for existence.” (BG 11.34 P)

We therefore need to fully understand the Lord’s mission/plan, and sincerely and patiently carry out His plan. Therein lies our real everlasting happiness and success.

All glories to Srila Prabhupada!

Hare Krsna,

Srila Prabhupada remarks that once the Supreme Lord revealed divine vision of His universal form to Arjuna, the relationship between Kṛṣṇa and Arjuna changes immediately. Before, Kṛṣṇa and Arjuna had a relationship based on friendship, but here, after the revelation, Arjuna is offering obeisances with great respect, and with folded hands he is praying to Kṛṣṇa. He is praising the universal form. Thus Arjuna’s relationship becomes one of wonder rather than friendship… It is said that Arjuna was inspired by the relationship of wonder, and in that wonder, although he was by nature very sober, calm and quiet, he became ecstatic, his hair stood up, and he began to offer his obeisances unto the Supreme Lord with folded hands. He was not, of course, afraid. He was affected by the wonders of the Supreme Lord. The immediate context is wonder; his natural loving friendship was overwhelmed by wonder, and thus he reacted in this way. (BG 11.14 P)

I was meditating on how such a similar transformation of relationship may happen with our spiritual master. Let’s say in the beginning we have a siksa-guru (instructing spiritual master). By nature, we try to select someone as a siksa-guru who is friendly and intimate with us; someone who can reveal our hearts and minds to; someone with whom we may seek guidance. Such relationships are not so much bounded by awe and reverence; rather it is bounded by friendly intimacy. Such was Krsna’s and Arjuna’s relation in the beginning.

But let’s say the same siksa-guru becomes our diksa-guru (initiating spiritual master) one day. Immediately the nature of our relationship changes. Considering the etiquette one has to follow between a spiritual master and a initiated disciple, the relationship become one of awe and reference. There comes an element of fear and respect. Treating the diksa-guru like an ordinary siksa-guru may lead to guru-aparadha. There is a certain boundary line that is drawn between the two. The diksa-guru is no longer our so-called intimate friend in conventional sense. He is to be given due respect and adoration generally given to exalted spiritual masters.

I could relate this example to the transformation of Arjuna’s relationship with Krsna upon seeing the universal form of the Lord.

My other meditation was on technical aspect. I was meditating on rasabhasa – the overlapping/mixing of rasas (mellows).

In CC Madhya 19, it is mentioned that there are five direct mellows – śānta, dāsya, sakhya, vātsalya and madhura. Besides the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear. The five direct transcendental mellows of devotional service are permanently situated in the heart of the devotee, whereas the seven indirect emotions appear suddenly under certain conditions and appear more powerful. Furthermore, attachment for Kṛṣṇa is divided into two categories. One is attachment with awe and reverence, and the other is pure attachment without reverence. When Kṛṣṇa manifested His universal form, Arjuna became reverent and fearful, and he begged forgiveness for his past impudence toward Kṛṣṇa as a friend. This means Arjuna’s direct mellow of sakhya (fraternity) became mixed with the indirect mellow of wonder.

“ ‘Thinking of You as my friend, I have rashly addressed You “O Kṛṣṇa,” “O Yādava,” “O my friend,” not knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.’ (BG 11.41-42)

In conclusion, when a pure devotee is situated in any of the five principal mellows (śānta, dāsya, sakhya, vātsalya or madhura) and that mellow is mixed with one or more of the seven indirect bhakti-rasas (hāsya, adbhuta, vīra, karuṇa, raudra, bhayānaka or bībhatsa), the indirect mellows become prominent. (CC Madhya 19.187)

In Nectar of Devotion, it is mentioned that very often, in addition to one’s regular rasa, there is found the presence of some other rasa, and the mixture of these loving humors is sometimes compatible, or palatable, and sometimes incompatible, or unpalatable.

It is also mentioned, “With the ecstasy of fraternal love a mixture of conjugal love, laughter or chivalry is highly compatible. With the same fraternal love, a mixture of dread or parental love is most incompatible.”

My question, is Arjuna’s overlapping of fraternal love and wonder (sakhya and adbhuta) rasabhasa compatible and palatable, or incompatible and unpalatable? I think its definitely compatible and palatable. A great devotee such as Arjuna cannot make them mistake of incompatible and unpalatable rasabhasa. Is there any scriptural reference that proves my understanding? I couldn’t find any. Hope our dear teachers can throw some light on this.

All glories to Srila Prabhupada!

Hare Krsna,

“The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.” (SB 1.2.6)

Keeping the subject matter of the above verse (loving devotional service unto the Supreme Lord) in perspective, the highest perfectional gain of humanity is anything that leads us to this goal. Everything that a human being does must evoke attraction for the message of the Supreme Personality of Godhead.

“The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.” (SB 1.2.8)

“O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one’s own occupation according to caste divisions and orders of life is to please the Personality of Godhead. Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.” (SB 1.2.13-14)

Therefore the highest perfectional gain of humanity is to engage in discussions of the activities and glories of the Supreme Lord. A suffering human being can free himself from all material entanglements by simply hearing and chanting the glories of the Supreme Lord.

In the first canto (Chapter 7), we learned that Srila Vyasadeva sat down to meditate after hearing from Sri Narada Muni about what he should do next. He fixed in mind in bhakti-yoga and saw the Absolute Personality of Godhead along with His external energy, which was under full control. Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries. The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature (Srimad Bhagavatam), which is in relation to the Supreme Truth. Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Kṛṣṇa, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness. (SB 1.7.4-7)

We see even in this lesson that Maitreya Rsi propagates the same message as above; that the highest perfectional stage of transcendental realization is to discuss the Lord’s activities. Śrīla Jīva Gosvāmī, therefore, concludes that topics regarding the transcendental activities of the Lord are far beyond the transcendental realization of kaivalya happiness. These transcendental activities of the Lord are so arranged in writing by the great sages that simply by hearing of those narrations one becomes perfectly self-realized, and the proper use of the ear and the tongue is also achieved. Śrīmad-Bhāgavatam is one of such great literatures, and the highest perfectional state of life is attained simply by hearing and reciting its contents. (SB 3.6.37 P)

“Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.” (BG 9.14)

In this age, the highest perfectional gain of humanity is to always chant the Holy Name of the Lord and study scriptures such as Bhagavad Gita, Srimad Bhagavatam, and Sri Caitanya Caritamrta.

All glories to Srila Prabhupada!

Hare Krsna,

Srila Prabhupada mentioned in his various writings that Krsna consciousness is a science – the most scientific philosophy.

“Vijñānam means it is scientific. It is not a sentiment or fanaticism. It is scientific. So try to understand this philosophy of Kṛṣṇa consciousness from Bhagavad-gītā and help yourself, help your countrymen, help the world. There will be peace and prosperity.” (Lecture on BG 8.28-9.2 — New York, November 21, 1966)

The best example is the four divisions of human society. Critics of India and its caste system accuse us that it’s a man-made division created to subjugate its subjects. Even Indians haven’t understood the caste system scientifically; they erroneously think its by birth.

Our scriptures clearly prove that the four divisions of human society are created by the Supreme Lord Himself.

BG 4.13: According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.

Bhagavad-Gita does not mention in detail how these four divisions originated from the Supreme Lord. Srimad-Bhagavatam explains this intricately. This is the beauty of Srimad Bhagavatam.

SB 3.6.30 — O chief of the Kuru dynasty, the Vedic wisdom became manifested from the mouth of the virāṭ, the gigantic form. Those who are inclined to this Vedic knowledge are called brāhmaṇas, and they are the natural teachers and spiritual masters of all the orders of society.

SB 3.6.31 — Thereafter the power of protection was generated from the arms of the gigantic virāṭ form, and in relation to such power the kṣatriyas also came into existence by following the kṣatriya principle of protecting society from the disturbance of thieves and miscreants.

SB 3.6.32 — The means of livelihood of all persons, namely production of grains and their distribution to the prajās, was generated from the thighs of the Lord’s gigantic form. The mercantile men who take charge of such execution are called vaiśyas.

SB 3.6.33 — Thereafter, service was manifested from the legs of the Personality of Godhead for the sake of perfecting the religious function. Situated on the legs are the śūdras, who satisfy the Lord by service.

These four divisions of human society exist in every society and country. People may call it differently or ignore it altogether. Every society and institution have intelligent class (brahmanas), administrative class (ksatriyas), trade and agriculture class (vaisyas) and worker class (sudras). Another good way to distinguish these four divisions are as follows: people who get paid for their service are sudras; people who make profits are vaisyas; people who collect taxes are ksatriyas; and people who live on charity are brahmanas. This is a very crude classification. The point I am making is that this structure of human society exists everywhere.

In this Kali-yuga, it is difficult to ascertain what our true varna is. That’s because society doesn’t function according to the varsnasrama system anymore. Varnasrama system exists but is overlooked. Sudras are trying to be administrators. Administrators do not function under the guidance of brahmanas. True Brahminical class hardly exists. Hence there is so much chaos in this world.

To keep things simple, one thing that is common to all these four divisions of human society is service.

SB 3.6.33: Service is the real constitutional occupation of all living entities. The living entities are meant to render service to the Lord, and they can attain religious perfection by this service attitude. It is clearly said here that the principle of service was generated from the legs of the Lord for the sake of perfecting the religious process, but this transcendental service is different from the idea of service in the material world. In the material world, no one wants to be a servant; everyone wants to become the master because false mastership is the basic disease of the conditioned soul. The conditioned soul in the material world wants to lord it over others. Illusioned by the external energy of the Lord, he is forced to become a servant of the material world. That is the real position of the conditioned soul.

Therefore, we have to dovetail everything to the service and pleasure of the Supreme Lord. As Krsna is transcendental to this system of the four divisions of human society, a person in Krsna consciousness is also transcendental to all divisions of human society, whether we consider the divisions of community, nation or species. As long as we remember that we are the eternal servants of the Supreme Lord and engage ourselves in that mood, we can perfect our human life. The best service recommended for this age is devotional service (bhakti-yoga) that begins with the chanting of the Holy Name.

All glories to Srila Prabhupada!