Morality and Immorality in the Mahabharata – Hindi

Transcript

This is an AI-generated transcript and may contain some errors.
Hare Krishna.
So, today we are discussing about the Parshwa Bhoomi of Shrimad Bhagwatam’s Kunti Maharana. So, in a way, where Mahabharata ends, there Shrimad Bhagwatam begins. This is not only in the historical form, but also in the form of tattva gyan.
Historically, the last stage of Mahabharata is Swarga Rohan Parva. Swarga Rohan Parva is the Mahaprasthanik Parva. Like in the 18th chapter of Shrimad Bhagwat Gita, there are 18 stages in Mahabharata.
So, in the 18 stages, the Mahaprasthanik Parva, means the Pandavas go for Prasthan, they accept exile, they accept vanaprastha, and then in Swarga Rohan Parva, they leave their bodies and go to the higher realms. So, the end of the life of the Pandavas, the end of the Mahabharata, what is happening after that, Shrimad Bhagwatam begins from that. So, in a way, some things have been repeated in both, but mostly, where Mahabharata ends, Shrimad Bhagwatam begins.
This happened in the historical form. Even in the form of tattva gyan, Mahabharata teaches mostly about Karmakand. Dharma, Artha, Kama, and a little bit about Moksha.
It is considered to be an important objective, but there is no emphasis on it. Dharma, Artha, Kama, there is emphasis on it. And if we only study the life of the Pandavas in the Mahabharata, then how the Pandavas are devotees, or great devotees, pure devotees, it will not be easy to explain.
But if we study from Bhagwatam, if we study from Bhagwatam, then mostly the same stories are there, the same incidents are there, but how to see them from the point of view of pure devotion, this has been told. So, that is why, in Vedic Shastra, four Purusharthas have been told, Dharma, Artha, Kama, and Moksha. So, Chaitanya Mahapurush has told that apart from this, there is a fifth Purushartha, and that is Love.
Prema Pumartho Mahan. Chaitanya Manjushyam has been told, that this is the best Purushartha. And to attain this best Purushartha, Shrimad Bhagwatam is a special book.
It is called Amala Puran. So, this incident that is being told, now the Mahabharata war has ended. And, after the end of the Mahabharata war, all the Pandavas became sad.
And later it will be mentioned, if we read in the Mahabharata, that when all the Pandavas, all of them attained Virgati, were doing the final rites of their warriors, and from the Kauravas, only one Kaurava was left. His name was Yudshu. Yudshu was a half-brother of the hundred Kauravas.
When Gandhari was pregnant, Dhritarashtra was pregnant for a long time. So, in Vedic Shastra, it is told, that if a wife is pregnant, then it is not possible. So, at that time, Dhritarashtra, along with his maid, became Yudshu’s son.
And Yudshu was the only one, who was left out of all the Pandavas and Kauravas. Actually, when the war started, before the war started, according to the rules of war, any Kaurava, any warrior, can choose one of the two sides. But, after the war started, the sides cannot change.
So, when the war was starting, Dhritarashtra announced, that is there anyone among you? You all know that my work, my objective is good, it is righteous. So, if any of you, want to leave Duryodhana, and come to my side, then I will give you complete protection. So, Dhritarashtra came.
At that time, Yudshu, came from the side of the Kauravas. So, when all the Kauravas, especially Duryodhana, looked at Dhritarashtra, Yudshu welcomed him. And Yudshu said, Come, come, you will have to do, the last rites of all the Kauravas.
Because, no one else will be left. And, the prediction, that Dhritarashtra makes, is true. That none of the Kauravas will be left.
And, when, in the tent of the Kauravas, after the war ended, the Pandavas went, Yudshu, was very angry, very angry, that is why, Dhritarashtra told him to do his duty. So, Yudshu did the last rites, And that is when, Karna, Karna’s, whole family, his sons, his brothers, everyone died. And, in the end, Karna dies.
Karna dies, on the 17th day. On the 18th day, on the 18th day, Duryodhana dies. First, Shalya dies.
And, on his night, on his evening, Duryodhana dies. On that night, Ashwathama kills all the other warriors. So, in this way, no one is left in the whole war.
Because, Duryodhana, has a firm resolve, that he will fight till the last warrior. But, later, when he sees that, on the last day, Shakuni dies, Shalya dies, on the day before that, the day Karna dies, Bheem kills Dushasan. On the 17th day, when Gandhari finds out, on the 16th night, when Gandhari finds out, that his 98 sons have died, she thinks, this is too much.
At least one of my sons should survive. So, the next morning, with Dhritarashtra’s permission, immediately, all those warriors, are fighting in Kurukshetra. And, Dhritarashtra and Gandhari, are in Hastinapur.
So, after leaving Hastinapur, they come to Kurukshetra. When they reach there, they find out, that Dushasan has died. And, they think, at least one of my sons should survive.
That’s why, from his point of view, he tries to empower Duryodhana. But, with Lord Krishna’s plan, Duryodhana, Duryodhana, gets scared. You all know the story.
I am telling you this, because till the 17th day, all the Kauravas die. On the 18th day, Shalya and Shakuni die. Shalya is killed by Yudhishthira.
Shakuni is killed by Sahadev. And, when he sees this, Duryodhana gets scared and runs away. He gets scared and runs away.
At that time, when Duryodhana starts running away, the Kauravas don’t survive. They either run away or die. Only three warriors survive.
Ashwathama, Kripacharya and Kritavarma. These three survive. On the Kauravas’ side.
On the Pandavas’ side, many warriors survive. But on that night, Ashwathama ruthlessly kills all the Kauravas, all the Pandavas. That incident has not come here yet.
That incident will come. It has already happened. But it is still being narrated in Mahabharata, Bhagavatam.
When it happens, let’s see, the whole world is in chaos. In the 7th chapter, Ashwathama’s punishment is told. The 18-day war is over.
On the 18th night, all the Pandavas’ warriors are killed. Ashwathama ruthlessly kills all of them. And on that night, when Ashwathama was thinking of what to do, he gets very angry that his father, Kripacharya, was killed for being unethical.
That’s why he thinks that he will also become unethical. So he gets very angry and sits in his room and thinks of what to do. So he lies down and sees at night that there are many small birds sleeping.
Hundreds of birds are sleeping. And suddenly he sees that a big bird has come there. And that bird is not very big.
So the Sanskrit word can be called different birds in different languages. But that big bird comes and kills all the sleeping birds ruthlessly. And in a short time, hundreds of birds fall there.
Now this one bird, if all the other birds are awake during the day, then it will probably be able to kill some birds. But when they are sleeping, it kills hundreds of birds. And when Ashwathama sees this, he thinks, yes, this is what he should do.
This is definitely a sign of destiny. That all the Pandavas are sleeping there. He should go and kill them.
So he thinks that no, this is unethical. But he says, what is unethical? They have killed my father unethically. Those who have killed him unethically, there is nothing wrong in killing them unethically.
So he thinks and then Krutavarman and Krupacharya wake him up. And he tells them his thoughts. And when he tells them, then Krutavarman and Krupacharya both, in horror, in a sense of terror, look at each other and say, what are you thinking? No person should kill a sleeping bird.
In reality, a Kshatriya’s dharma is such that it is not like that if he is looking somewhere else, then shoot him. If he is shooting a warrior, then first he will warn him. What does it mean? That the war should be according to ethics.
So we can definitely say that Dronacharya was killed by Dhritarashtra unethically. But before that, Dronacharya in a way accepted his defeat or resignation. He closed his eyes and went to meditation.
Because Dronacharya came to know that Dronacharya was Senapati for 5 days. For 10 days he was Bhishma. For 5 days he was Dronacharya.
For 2 days he was Karna. And for 1 day he was Shalya. And for 1 night he was Ashwathama.
So Ashwathama was actually made Senapati by Duryodhana. When he saw that you are saved, you become Senapati. Duryodhana’s legs were broken, he could not even stand.
But then he asked Kritavarman to bring water from the river and he inaugurated him as Senapati. So then in the 5th day when Dronacharya was fighting, Dronacharya was repeatedly scolded by Duryodhana. He said that you are Arjuna’s teacher.
You can easily defeat Arjuna. But you cannot. Dronacharya got very angry.
And what did Dronacharya decide? He used his divine weapons on ordinary warriors. This is unethical. Like in modern society there is terrorism.
Terrorism means the complete opposite of war policy. What does war policy mean? One warrior will attack another warrior. The other warrior should be alert.
The other warrior should be alert. The other warrior should be calm. There are three things.
One should be alert, alert and calm. Sam means one if he is calm, he will not attack the other warrior. He should be alert.
If two warriors are fighting with bows and arrows, if there are no bows and arrows, the first warrior will not shoot arrows at him. Both should be alert. It is not like one warrior will attack the other warrior and shoot arrows at him.
This is wrong. This is what Paurav did with Abhimanyu. In modern society, there is terrorism.
There is no alertness, no alertness and no alertness. So wherever we go, on the train, on the road, BOOM! A bomb flies. So this is actually Tamoguna.
This is of Dharma Yuddha. But it is told in Shastras that Lord Krishna says Shatho Shathyam that if the other person is unethical, we should not hesitate What does this mean? The ethical person should fight the unethical. But if someone attacks then it is not right to keep the ethical.
That is why, to show Lord Krishna, what do they do? They sometimes try to break the ethical rules. But the ethical rules that are broken by the Pandavas, if we see the gravity of it, the severity of it, then whenever the Pandavas break the rules, it is not a serious violation. But the violation of Kauravas is to steal the clothes of Draupadi.
Six warriors come together and kill a sixteen year old boy. These are all very serious violations. If it is a violation of Pandavas, then what has happened? Bheeshma together attacks Arjun and Shikhandi.
But Bheeshma told them. And it is not like Arjun attacks secretly. Arjun comes forward but Shikhandi and Arjun attack each other.
So it is not like attacking Bheeshma from behind. When it happens on Dronacharya, Dronacharya gets angry with Duryodhana’s words and what does he do? The divine weapon attacks the ordinary soldiers of the Pandavas. And when he attacks them, then in hundreds of thousands, with each weapon, the Pandavas soldiers die.
And then Dronacharya sees the seven sages in the sky. And the seven sages say to Dronacharya, Dronacharya, you are fighting with unethicality. You are violating the rules of war.
You should leave the war now. Because of breaking the rules, you have become poisoned with unethicality. When Dronacharya hears this, he becomes frightened.
He hesitates and lowers his bow. And when he lowers his bow, Dhristadyumna sees this opportunity and attacks him. Dhristadyumna surely does unethical things.
But the proof of unethicality is not that much. Because in the first war, Dronacharya did the first unethical thing. Dronacharya did the second unethical thing.
And in the end, Ashwathama gets very angry. And Krupacharya and Prataparman explain to Ashwathama that there are levels of unethicality. There are levels of unethicality.
Last week, when Maharaj was giving a lecture on Vishwa Upanishad, he asked a question that today’s society is corrupt. So we cannot remain completely corrupt in this society. At least, we should not exploit others.
If we have to do something to complete our work, then it is necessary. But we should not exploit others. So there are levels of unethicality.
So, if in some situation, he is not able to control himself, then he should do something. And, due to his own greed, he should exploit others and earn a lot of money. If there is a level of then it will be very high.
So, there is a level of unethicality. So, killing sleeping warriors is a very unethical thing. So, Krupacharya and Prataparman explain to him that he should never do this.
And, Krupacharya says that he thinks that Ashwatthama is hot-headed. He says to him that you are a great warrior. You go to sleep.
Tomorrow morning, all three of us will go and attack the Pandavas together. And we will defeat them. And, we will take our revenge on them.
So, Ashwatthama knows that he cannot fight the Pandavas alone. He cannot be very confident. He says that he will go right now.
If you want to come, then come. And, he starts walking. So, Krupacharya and Prataparman were thinking what to do.
And, they think that they were on Duryodhana’s side and Duryodhana has made Ashwatthama the commander. So, we should also go with him. He is our commander.
We should follow his orders. In reality, this is not necessary. If someone is telling you to do something unethical, then it is not necessary to follow that.
When the Second World War happened, in Germany, under Hitler, his commander, he killed lakhs of people. He killed them mercilessly. And, later, he was asked that you killed lakhs of people like this.
There were gas chambers. They used to lock people in a room and put poisonous gas in it. So, he killed lakhs of people like this.
So, when he was asked, he was told that why he killed them. He followed his orders. So, in reality, we have to follow the orders.
But, who is giving the orders? On what basis is he giving the orders? What is going to happen with those orders? We should think a lot. And, here, we see, even with the example of Arjun, that God is telling him to fight, but Arjun does not accept it immediately. He discusses, discusses, and then does the work.
So, both of them make wrong decisions. And, then, Ashwathama goes. It is a long story.
But, Ashwathama goes at night and kills everyone mercilessly. And, whoever tries to escape, he kills them with the help of Kritavarman and Prapacharya. So, no one escapes.
So, no one has escaped from the Kauravas. No one has escaped from the Pandavas. So, in reality, in war, in war, there is a tradition that when a party wins a war, then, the winning party’s commander or the chief warrior, that night, instead of sleeping in the tent, they sleep on the battlefield.
So, what is this? Sleeping means, this place is mine. In this place, I sleep. So, sleeping on the battlefield means, I have won this place.
So, in a way, it is a declaration of victory. So, that is why, the five Pandavas, Lord Krishna, and Lord Krishna’s close relative, Satyaki. So, these seven, Satyaki, are Arjuna’s close friends.
In a way, they are Arjuna’s disciples. They consider Arjuna to be their teacher. Teacher means, the teacher of archery, the teacher of war.
So, these seven people, with Draupadi, they actually sleep on the battlefield. That is why, when Ashwathama goes to the tent, he does not sleep there. And then, when he comes to know, he becomes very sad.
His heart breaks. And then, Ashwathama comes and says, this has been told in the last lecture. And now, in this lecture, it is mentioned that they are going for the final rites.
So, Yudhishthir is very disappointed. Very sad. Why? Because he is thinking, because of me, everyone fought to make me the king.
And when they are doing the final rites, then only, Kunti’s heart becomes very sad. She thinks, Karna was my son after all. So, if he was my son, then he should have done the final rites.
No one has gone to do the final rites. So, what will happen now? That is why, they call Yudhishthir. And Yudhishthir, when all the Pandavas go, he says, you now, the water that you have to offer, offer it to Karna.
He was your elder brother. So, Yudhishthir, when he hears this, he holds his head and says, Oh, Yudhishthir, actually, he is very scared of Karna. Because he knows, that the rest of the Kauravas, who were on his side, they were not so powerful that they could kill Arjun or any Pandavas.
And Yudhishthir had complete faith that Duryodhana could also do the same. But, he was afraid that Karna could do something to Arjun. That is why, when Karna dies, Yudhishthir is very calm.
We have just won the war. So, when Arjun hears this, he says, how did this happen? Then later, he tells the whole story. He tells Kunti.
Then later, he tells Bhagwan Krishna. He tells Kunti Purana. She is not able to tell the whole story.
Because, in one hand, she is sad, because her son got married before her, to Suryadev. That is why, she is a little shy. She does not speak much.
But, when she is able to tell the whole story, Yudhishthir has another big trauma on his chest. Not only did I, what is Chuladbhai? Chuladbhai. So, I killed Chuladbhai.
But, I killed my own brother. And, I killed my elder brother. So, he becomes even more sad.
And, the description of the sadness, comes in Mahabharata in a very detailed way. So, this is the discussion of the next chapter. In the next chapter, at the end of this chapter, and at the beginning of the next chapter, when Yudhishthir becomes sad, everyone is trying to calm him down.
So, there in Mahabharata, when everyone’s last rites are done, after that, the Kauravas, the Pandavas, neither go to Indraprastha, nor go to Hastinapura. They sit on the banks of the river, because they have to complete all the rituals. And, when they sit like this, and discuss.
And, then Yudhishthir gets scared, that all the Pandavas, all the Kauravas will be killed. And, because of that, Gandhari will become very angry. So, to calm Gandhari down, and to calm Yudhishthir, Lord Krishna requests Yudhishthir, to go and give him a message.
So, Lord Krishna goes and gives him a message, that, you don’t get angry on the Pandavas. Because, it was not the fault of the Pandavas, it was the fault of the Kauravas. So, Gandhari calms down a little bit.
That’s why, she doesn’t curse the Pandavas. But, we know that, because of anger, the anger has to be taken out somewhere. So, that anger is taken out on Lord Krishna.
And, she says to Krishna, that she will curse Krishna. No one can curse Lord Krishna. But, the feeling of anger, she takes it out on him.
But, later, when Yudhishthir sits there, and everyone starts discussing, Yudhishthir says, that, I am such a sinner. Because of me, lakhs and lakhs of people have died. Now, the sin that I have committed, if I repent of it, if I repent of it, even if I do it for many lifetimes, I will not repent of it.
So, I should repent of it for at least one lifetime. So, he says, Bheem, you become the king, I will go to the jungle and repent. So, Bheem holds his head and says, what are you saying? And, Yudhishthir is very serious.
So, it is mentioned in Mahabharata, that he keeps discussing all night. First, Bheem explains, then Arjuna explains, then Nakul explains, then Sahadev explains, then Vyasadev explains, then Rishikar explains. And, Yudhishthir does not listen to anyone.
She tries to explain to Draupadi. But, Draupadi does not explain. Then, Bheem gets angry.
Then, Bheem tries to instigate Yudhishthir. So, Yudhishthir listens to all this. But, he does not say much.
He says a little, so that he can show, that I do not agree with you. I do not accept this. Then, Bheem says, Yudhishthir, we have killed many great warriors.
But, there is one warrior, there is one enemy, whom you will have to kill. If you do not kill this enemy, then whatever victory we have achieved, will turn into defeat. And, this enemy is your uncontrolled mind.
He says, because of your uncontrolled mind, you are turning victory into defeat. So, bear it. And, achieve victory on your mind.
And, when Yudhishthir gets angry, he also gets angry. When Yudhishthir wants to scold someone, he does not raise his voice. What does he say? When he wants to scold someone, he says, Hey, boy! So, he gets scolded.
So, in the jungle, when Duryodhan comes to perform his Aishwarya in Kamyavan. It is a long story. So, Gandharva kills him.
And, Arjun defeats Gandharva. And, Duryodhan is imprisoned. And, Yudhishthir comes to him.
And, he says, Hey, boy! Do not do such foolishness again. So, Duryodhan gets even more angry. So, like this, here, he says, Hey, boy! He says to Bhim, that, in reality, the sign of an uncontrolled mind is attachment.
And, I am focussing on detachment. You are the attachment. That is why you want the kingdom.
And, to fulfil your attachment, you want to make me the king. So, you be the attachment. I will be the detachment.
I will get control over my mind. And, I will go to the jungle. So, it is a beautiful story there.
But, after that, Lord Krishna says, we all will go and meet Vishwapitamah. And, from Vishwapitamah, we will attain Mahabharata. So, Yudhishthir thinks, all this is done.
At least, I have to go to the jungle. So, I will go straight to the jungle. At least, I have to meet Vishwapitamah.
And, Lord Krishna says, even if you have to go to Vishwapitamah, what will make him happy? He will be happy that you go in the form of a king. And, if you go in the form of a king, it was his dream, you are his grandson, that you should always be in the form of a king. So, you will be the king.
So, you should fulfil his dream. And, that is why, Yudhishthir decides to go to the jungle. But, still, he accepts to be a king.
He does not become a king completely. But, he becomes a king for some time. And, then, he goes and meets Vishwapitamah.
And, then, with the advice of Vishwapitamah, he accepts that I should work according to the will of God. And, the will of God is that I should become a king. So, then, he becomes a king.
So, Prabhupada Ji, I am telling you, that the rules of this world are so complicated, that in reality, we do not understand what we should do and what we should not do. Whatever work we do at the physical level, that work, in reality, increases the pain more and more. The pain is never less at the physical level.
So, that is why, we should work at the spiritual level. By working at the spiritual level, by worshipping God, by doing this, we can go beyond the pain that exists in the material world. Prahlada Maharaj says, He says, Yes, Ma, Priya, Priya Viyog, Sanyog, Janma Yes, Ma, Priya, Priya Viyog, Sanyog, Janma Dukha Ushadam Tadapi Dukham Tadhiyaham Dukha Ushadam Tadapi Dukham Tadhiyaham Dukha Ushadam Tadapi Dukham Tadhiyaham Vaman Vadame Tavadasya Yogam Tadhiyaham Vaman Vadame Hey Prabhu, bataao mujhe ki is jatil bhautik jagat mein aapki seva kaise karo? Aur yehab is bhautik jagat ke humare jeevan mein ek samasya hoti hai.
Pandav ke jeevan mein hum dekhte hai to kaise sharjandra de unke jeevan mein ho rahe the. Uske beech mein unke udharan ke hum dekhte hai kaise vadami tapa dasyogam. He kaise apne jeevan se dekhaate hai hamesha bhagwan ki seva mein lage rehna hai.
Aur uske dwara yeh ki samasya hai uske parayi jaana hai. Bhaktivinoda Thakur kaitha hai samsaar vipad hoi the avash udhaar. Kaitha hai ki agar hum bhagwan ki shankam log aashay gharan rehta hai to vipad aayege.
Par unse udhaar hai bhagwan ke kapas se zarur ho jayega. To yehi kaise udhaar hota hai Pandavon ka? Yeh dhir dhir Mahabharat mein aur Mahabhagvatan mein bataya gaya hai. Pandav shuddh bhakta hai aur unke udhaar ka koi sawal nahi.
Udhaar yahan pe matlab bhautik sar pe bhi samasya hai. Kaise hal hoti hai, kaise samasya aati hai, jaati hai. Par hamesha bhagwan ki bhakti mein jo rehta hai.
Uska varnam Bhagwatam ke aage ke adhyayon mein aayega. Kisi koi sawal hai? Yes, Prabhu. Hitler ka udhaar mein dekhe kaha ki yeh nahi dekha ki Hitler ka kya, kaise, kis drishtikon se wo maara raha hai.
Bas wo ne kaha isne maara. To humein chahiye ki jo authority hai, matlab, kis drishtikon se wo maara raha hai. To kya sadhak ke jeevan mein bhi, jo guru ke pratinidhi hai, unko bhi isi parakh sakte hai? Kya sadhak ke jeevan mein, humein guru ke pratinidhi hai, unke aadesh ko parakhna chahiye? Adhikansh roop se, jo humein vyavaharik roop se kar karne hota hai, usme sadhant anitikta kuch nahi aati hai.
To jo humare authorities hai, wo humare hitchitak hote hai. Arre, bhagwan ki sevame laga rahe hai. Par, agar koi aesa aadesh aata hai, ki jo humein lagta hai ki yeh naitikta ke anusaar nahi hai, ya Prabhupada ji ke granthon mein diya hai, aise nahi hai, to phir, spashtikaran karna galat nahi hai.
Wo uchit hi hai. Prabhupada ji ne khud bataya tha ki, kya karna hai, humein vaastu mein shastro ka adhiyan karke, shastro ke aadeshon ke anusaar jeevan jeena hai. Aise nahi hai ki, hum humare manogadik bhaav se kuch kaare karna hai.
To, America mein ek mandir tha, uske, uske jo, wahan pe jo adhyakshi thi. To, us adhyakshi ki patni ne, saare mandir ke logon ko bata diya, ki mera jo pati hai, wo bhakta satan suvi thakur ke avatar hai. Aur, saab wo, unke liye ek bada kamra aa gaya, saab unko dandawat kar rahe lag gaya hai, aur alag alag tarah se, wo bahot se galat kaare bataya rahe the karne ko, aur sab ko kar rahe the.
Aur jo Prabhupad ji ko yeh, ek sagar mein to, Prabhupad ji seedha mandir mein aa gaya hai, aur, wo, unhon kya kiya, unhon seedha unke paas gaye, aur unko pucha, aap kaun hain? To abhi, jab guru aa gaya the, puchte to, main aapke shishya mein. To, Prabhupad ji yeh, the shishya ko guru ke aadesh ka palan karna chahiye. Hai na? Haan.
To phir, jo mandir ke saare chaaviya hai, mujhe de do Prabhupad ji. To, Prabhupad ji saare chaaviya de di, aur phir, unhone bola, abhi tum jaa sakte ho. Aur, of course, unko dusri koi seva de di.
Par baad mein, Prabhupad ji sab shishya ko daat rahe the, ki, kya aapne mere granth padhe nahi hai? Kya aapne mere granthon se padke, aap samajh nahi paye hai? To, yeh bahut hi extreme udharan hai, aur hamare jeevan mein, shayad hi aise ke prasang aayega. To, abhi, saadharan tarah se, sab bhakta jo hai, tattva gyan se kar sikhe hue. Par, ek tarah se, jo hai, hamare bataayega, tad viddhi pranipatena, pariprashnena sevaya.
To, isme jo teen cheeze hai, pranipat, pariprashna, aur seva, yeh teeno mahato purna hai. To, pranipat jo hai, pranipat se kya hota hai? Hame, guru jo hai, maarg batate hai. Agar, mujhe pata hai, kya karna hai, aisa agar bolte hai, to guru hame sikha nahi sakte.
To, pranipat matlab, haan, tum aise kar. To, guru hame maarg dikhate hai. Par, pariprashna se kya hota hai? Hame swayam, maarg dekh sakte hai.
Matlab, kya hota hai, jab hame prashna puchhte hai, aise kyu karna chahiye, aise karna se kya hoga? To, usse, hamare vichar ki shakti bhi badti hai. Aur phir, ham samachhate hai, haan, yeh uchit maarg hai, yeh anuchit maarg hai. To, pranipat se, guru hame maarg dikhate hai.
Pariprashna se, ham swayam, maarg dekhna sikh sakte hai. Aur, sevaya se, ham usse maarg pe chalte hai. Pranipat, pariprashna karege, seva nahi karege, to maarg dikhega, par chalege nahi hum maarg pe.
Aise ho jayega. To, isliye kya hai? Teenu hai. To, saadharant hai, haan, hamare bhakti ke pehle, kuch saalon mein to, hame pranipat karke, maarg dekhna hai, usse maarg pe chalna hai, seva karke.
Par, jaise, ham, bhakti mein, kayi saal batate hai, to, hame bhi, hamare, adhyatme buddhi ka vikas karke, hame samajhna chahiye, ki, haan, iss saal se seva karne chahiye, kyonki, amesha hamare saath, hamare maarga darshak rahega, aise abhishek nahi hai. To, isliye, pariprashna uchit hai. To, pariprashna ka bhaav, aa, chunauti ka nahi hona chahiye, wo bhaav, pari, pranipat ka hona chahiye.
Namrata ke saath, ham samajhne kele zarur kar sakte hai, sawal. To, anuchit nahi hai. Aise suna hai, to, unko narak darshan hua.
To, iska peche, kuch bhagwan nidhana chahate hai, ya, iska peche, bhagwan ki kaam nahi hai. Haan, to, pandavas ko narak darshan, kyon hua? Hum, bhai, jaise hum batara tha, ki, mahabharat, adhikanch room se, karmakand ke, durshti se likhata hai. Aur, jo bhagvatam hai, wo, shuddha bhakti ke durshti se, hume, prashangon ka varnan kar raha hai.
To, isliye, bhagvatam mein, alag vaktant hai. To, mahabhagvatam mein, hum dekhte hai, to, pandavas ko, na to narak, na swarak ka darshan karna pada. Yaha pe dekhte hai, kyon, pandravya adhyaya mein aayega, ek shishkand ke, ki, sab pandavas jo hote, apne sharir mein hi, bhagvatam lot jate hai.
To, yaha pe jo, acharya gan batate hai, ki, jo, mahabharat hai, wo, aitihasik prashangon ko, karmakand ke durshti se dikha raha hai. To, iska matlab, kya hai, ki, jo, bhagwan ki leela hai, wo, har ek kalp mein, puna puna hoti hai. To, mahabharat, ek kalp ka varn kar raha hai, shrimad bhagvatam, dusre kalp ka varn kar raha hai.
To, iss tarase, kalp bhed ke dwara, acharya gan, kayi baar, kayi anek prashangon ko, jo, vivaat, jo, alag alag lagte hai, vaktant hai, usko, wo samanvay kar aate hai. Par, agar dusre kalp mein bhi aise hua hai, ki, pandav ko narak dekhna pada, to, wo kyu hua hai, sezon? To, wahaan pe bataya gaya hai, ki, karmakand ki dusre se, agar hum dekhte hai, to, vaastho mein, koi bhi purnataya, shuddhani nahi ho sakta hai. To, isliye, jo, pandav ko, thoda bhot, anayatik kar karna pada, uski karan, unhe, uska, pariram dekhna pada.
To, vaastho mein, jo, kuch shanon ke liye, narak dekhna, yaha, koi badi patikriya nahi hai. Aur, usse, prasanga kya dikhate hai, usse bhi, ki, vaastho mein, us paristiti mein bhi, pandav, bhagwan ki bhakti tyag de nahi hai. To, bhakti mitha ko kehte hai, apne gita mein, ki, agar narak bhi jana pade, to, koi fark nahi hai.
Puchita bhi to, maharaj mein kehte hai, ki, swarga, apavarga, narakeshu, pritulya, tadarshina. To, agar kisi kalp mein, bhagwan ke bhakton ko, narak dekhna bhi pade, to, vaastho mein, jin ko wo dekhte hai, narak mein, unka bhi uddhar ho jata hai. To, isliye, usse, wo, agar hua bhi hai, kisi aur kalp mein, to, usse, bhakti ke tatvo ka, ulangan nahi hai, par, jo karma kaan ki tatvo ka bhi, darshin bhagwan kara rahe hai, usme.
Okay? Yeh samaal hai. Thank you very much. Krantaracharya Madbhagavatam ki, Shila Prabhupada ki, Gaura Bhakta Vrinda ki, Jai! Jai Gaura Premanand!