Bhagavatam tenth canto study 26 – 10.5.1-6 Let celebration center on purification, not gratification

So chapter 5, the Shambhagavatam, this is the meeting of Nanda and Vasudeva, 10th canto.
जात करमात्मजस्यवै कारयामासविधिवत् पित्रदेवारचनंतथ So in many dramas or narrations, there are scenes. So for example, say, Shakespeare’s Hamlet may have scenes, scene 1, scene 2, scene 3. So there is action that happens, there is discussion that happens on one scene, and after that the curtain closes for some time. And then another scene is depicted, and some other action is happening.
So similarly the Bhagavatam’s scene is shifting from one chapter to another. Sometimes the same action continues from one chapter to another. Sometimes the action changes.
If you see till now in the Bhagavatam, initially the action was centered around what was happening to Vasudeva and Devaki, how in their prison chamber various things happened and how Vasudeva did. Vasudeva took Krishna out from there. So it was centered on Vasudeva and Devaki and Krishna’s appearance there.
Then the action shifted to Kamsa’s palace where he was conferring with his courtiers. And now the action is shifting to where the main character of the Bhagavatam is, where Krishna is. That is Vrindavan.
So the narrative stopped at, where previously the narrative had stopped was that Vishoda, after having a long delivery, had become so exhausted that she had gone to sleep. And she was not aware whether she had given birth to a boy or a girl. This was of course the effect of Yoga Maya, not just because of exhaustion.
But now, when the Vrindavasis came to know that their king and the Maharaj has got a son, everybody was jubilant. Having obtained a child, he was filled with joy. Lad refers to happiness.
Ladini Shakti is the energy of the Lord which gives him happiness. Prahalad refers to one who is filled with happiness. He was a great soul.
He was broad-minded. So in the Gopal Champu it is described that Nanda Maharaj was not nearby when the child was born. And then there was an old lady who acted as a messenger and she ran to Nanda Maharaj and told him that you have got a son.
And he was so delighted that he gave her a precious jewel necklace as a gift. And then he arranged for a celebration in which he gave lots of charity. So what Gopal Champu describes in detail, it is actually based on the 10th canto of the Srimad Bhagavatam.
It is an expanded retelling. So here it is described briefly. So what did he do? He invited the brahmanas.
Ahu, he called them. Who were not just ordinary brahmanas but Vedajna. The brahmanas there were not ritualistic brahmanas, they were learned brahmanas.
Alankritaha. So he invited the brahmanas to give them charity. Himself he took a bath.
He cleaned himself. Alankritaha. Normally when some happy occasion is there in our life, then we want to celebrate.
And one way we celebrate is by dressing nicely. Of course we all like to look good always. But on special occasions, the mood of celebration also involves the decoration.
So because it was such a jubilant occasion, and because he had invited many guests to his house, so he dressed up nicely. After he invited the brahmanas, when the celebration started, at that time they started reciting auspicious mantras, Vedic mantras. karmātma-jaśya vai jāta-karma Because they were celebrating the birth of Krishna.
ātma-jaśya vai ātma-jaśya His child was born, certainly, kārayāma āsa viddhivat. Then he performed the whole jāta-karma, the birth ceremony, the birthday party, we could say, of Krishna that is being described in the traditional setting. Viddhivat, as is ordained, as is described in scriptures, ātma-jaśya vai ātma-jaśya He ensured that everything happened accordingly.
Pitru devārchanam tatha And he worshipped the devatas as well as the pitras, the ancestors. One of the duties to the ancestors in any family is that one begets children and continues the lineage. So when one gets a child, at that time it’s also understood that it’s a blessing from the ancestors.
So the ancestors have to be worshipped. And the devatas are in charge of various universal departments. So they can ensure the safety of the child.
And thus the devatas also have to be worshipped. We don’t see in the Bhāgavatam the rigid rejection of the worship of the devatas. Because the mood is that once one is devoted to Krishna, then whatever is favourable for our devotion to Krishna, we can do that.
And the devotee’s mood is that every single resource that is available, I want to use it for service to the Lord. And for humans and the devotees in Raja, they don’t consider themselves to be special pure devotees. They think of themselves as simple rajavasis.
So having thinking of themselves thus, they want all auspiciousness and naturally they worship the devatas. Because they want auspiciousness for Krishna. Even in the spiritual world, Brahma Samhita commentary of Gopal Champu says that the devatas are present, but the devatas are simply there to enhance the pastimes.
Text 3, So, So once the brahmanas had recited the mantras and invoked auspiciousness, then he gave cows. As many cows as possible, huge quantity of cows. Sometimes in scripture gives some specific numbers.
Here it’s Prabhupāda translates as two million. So we might get caught in the numbers. The numbers, they can be historically accurate descriptive, they can be indicative.
The important thing here is not to get caught in the numbers because at different times in history, different things are possible. Scales of prosperity at different times can be different. So the key thing is that he gave huge amount of charity.
So he gave cows. Vipreyabhyasamalankrity, not just cows. Sometimes people want to give charity, but they just want to give as less charity as possible.
So it is said that when we give a gift, the gift is important, but the packaging of the gift is also important. When people are in need, one of the greatest gifts that we can give them is respect. If somebody needs something from us, if a beggar is needing something and we give something and we demean them and disrespect them, we make them feel like worthless while giving them something, then actually that kind of charity is in the mode of ignorance.
We give things to the donors. If we are giving something in charity, we should give it with a mode of respect. And that respect is often seen in the way we give the gift.
So samalankrity. Samalankrity means that they give the cows, which are decorated, not just bare cows. Tiladrin saptaravanoha.
And then he gives a huge quantity of grains. So it is seven piles of grains, seven hills of grains he gives. And not only the simple grains.
Ratna-augha, chitta-kaumbha-ambaravratan. So there were ratna, jewels were there, augha. So chitta-kaumbha-ambaravratan.
So they give the grains, but the grains were covered with jewels. And there was cloth, which was embroidered with gold. So in this way he gave lavish, generous charity.
This is a celebration of his heart. And when charity is given, at that time, auspiciousness is invoked on one who gives the charity and on all the people associated with that person. So we all want to celebrate in different ways.
Nowadays the ethos is that when people want to celebrate, say somebody passes an exam with great marks, somebody finishes a big project, and then they want to celebrate, they simply go out and go to party, and they drink, and they splurge, they spend a lot of money. There’s a time for celebration now. So the principle of celebration on something joyful happening is universal.
But the way that celebration happens can differ. So the spiritual culture described in the Bhagavatam is such that it is described that we celebrate by sharing. And not just sharing in tamasic activities like drinking, but sharing what we have in a sattvic way, in a mode of goodness with others.
So that’s what Chandra Maharaj is doing over here. Text 4 now. Now this is a very profound verse which describes how purification takes place and what the purpose of such purification ultimately is.
So he says that how can we purify with it? So actually speaking, there are different things get purified in different ways. Prabhupada explains that just by the passage of time, things which are impure become pure. So for example, the land and other things which are unclean, say some fruit or some flower has fallen down and it has become decayed and decomposed.
Now just time passes, the sun purifies. The sun, the wind, the elements purify. And thus, just by the passage of time, certain things get purified.
For example, Now our own body is concerned, we have to bathe and do certain cleaning rituals. So for example, if you are worshipping the deities, we do achaman before worshipping the deity. So, that’s a way to purify one’s body.
Then, samskara is, and samskara, purificatory processes are there for purifying as at various critical moments in our life. These are called as rites of passage. You know, passage means you, when we pass from one phase of life to another, there’s a rite for it.
So for example, when a student graduates, now the student is now finishing education and probably going into some profession. So the rite of passage over there involves the student getting some, getting the degree in a certificate ceremony. The student dresses up and goes there and then it becomes a memorable moment.
So these are rites of passage, rites of passage are there in every society. So here it’s talked about, samskaras are, the rites of passage are done within a spiritual context where divine impressions are impressed in our consciousness at those defining moments of life. So one defining moment of course is birth itself.
So our birth and our life are purified at its various defining moments through samskaras. Tapasya jaya. By doing austerity, the senses become purified.
That’s interesting that normally the more we indulge our senses, the more they become agitated and the more they become contaminated. So for example, so when we say let our eyes wander here and there and we take in sensual stimuli and today the world is filled with so many sensually alluring stimuli. When we take in those stimuli, then our eyes become agitated and then from those impure stimuli that we take in, then impure desires, impure fantasies, they all come up.
But if we decide to do the austerity, one form of austerity essentially, we may think of austerity as fasting. Yes, that is one austerity, but simply not looking at agitating or contaminating stimuli, that’s also austerity. Not only that, if we complement that by focusing on purifying, elevating stimuli as austerity.
So instead of looking at sensually alluring stimuli, we look at Krishna’s divine form. That purifies us. That purifies us by purifying our senses.
Tapasya. So austerity purifies the senses. E jaya.
Similarly, worship. Worship can refer to deity worship. Worship can refer to the performance of yajnas.
So worship is done specifically by those who are brahmanas. The brahmanas, they are expected to follow a higher standard of purity. So they perform, they purify themselves by doing worship.
Shuddhan tida nai santushyam. So now, charity purifies wealth. That’s interesting now, that how do we purify? We all own some wealth, and while earning wealth, we may all do, have to do some activities which may not be upright.
Even if we don’t consciously engage in dishonest practices. Still, we have to clearly understand that we are not at our core, being, we are, still there is just, the nature of this world means that contaminations happen. Sarvarambha hi doshena, dhume nagnirvavrata, in the 18th chapter of the Bhagavad Gita, Krishna says that all endeavors are covered by fault, just as fire is covered by smoke.
So shuddhan tida nai, that, so when we queue money in charity, that’s when we become purified. The money becomes purified. So, otherwise, the money that stays with us, that, that is contaminated and contaminates us further.
The Bhagavatam says that, the 7th Canto, the teachings of the Avadhut Brahmana, as well as the 11th Canto, the teachings of 11th Canto, Avanti Brahmana, it says how, and other places also, how wealth or money can be the cause of fear, anger, terror, and all kinds of negative emotions. So, it is said that artha is the source of anartha. Artha means wealth, anartha is misgivings, like lust, anger, greed, envy, predelusion.
So artha, if it is not used for parmartha, becomes the source of anartha. Parmartha, parmartha refers to the supreme purpose of life, that is ultimately devotion to Krishna. So artha is wealth.
So artha, if it is not used for parmartha, becomes the cause of anartha. So by bhakti, we purify our artha, or by especially using money to give devotional charity, we purify artha. Then santushtya, by satisfaction the mind is purified.
In the Bhagavad Gita, 17th chapter, 16th verse, Krishna says that satisfaction, he says that satisfaction is the austerity of the mind. That means, in every situation in life, there are some things which are going according to our plan, some things which are not going according to our plan. Some things which we desire we have, some things which we desire we don’t have.
So if we look at the things that we have, we can feel satisfied. And if we look at the things which we don’t have, we will feel dissatisfied. So conscientiously, striving to be satisfied, by focusing our vision on the things that we do have, that is the way to purify the mind, santushtya.
So, our material possessions that are there, such as cows and land and gold, these are the three prominent ways of material possessions in the past. These are purified by giving charity to the brahmanas. So then, when we use this wealth properly, our resources properly, they purify that.
And then, Atma, Atma Vidya, the soul is purified by cultivating spiritual knowledge. Atma Vidya, by understanding ourselves and by learning to live in harmony with ourselves, we become purified. The Atma can have various contaminations.
One contamination can be the thing that material things will make us happy. Another contamination can be the thing that becoming one with God will make us happy. But Atma Vidya, when we understand the systematic spiritual knowledge as given in the scriptures, then the soul becomes purified.
All misconceptions that cause the soul efforts, quest for happiness to get misdirected, they all get removed. So this verse, again is, we could say, exposition that comes in between the narration. Shukadeva Swami, he is telling the story, but while telling the story, he is also giving us some verses which can be lessons from that story or they can be also some explanations of the story.
So why is the Maharaj giving so much charity? Because he says, charity purifies. And he says, what are the different things that purify people in different contexts? That’s what he will explain. He comes back to the story again.
Saumangalya Giro Viprasutamagad Vandhinah Gayakascha Jagurnedur Bheryo Dundubhayo Muhun So, Saumangalya Giro. So Mangala is auspicious. Giro is speech or voice.
So, those who’s speaking and reciting of mantras brought auspiciousness, purified the environment, brought Mangal, Vipraha to those Brahmanas. Sutamagad Vandhinah And it’s mentioned over here, the Vipras. Vipras recite the Vedic mantras, but there are different kinds of reciters.
Sutas are those who are experts reciting various histories. Magadas are those who are especially associated with particular royal families. And they recite the histories of those royal families.
History was a is a concern is of significant concern to people who value their ancestry quite a bit. So, if you see time and time again in the Bhagavatam, people are referred to by Oh, you are a descendant of so and so. Ajam, Ajamidha.
Arjuna refers to Yudhishthira as Ajamidha. Descendant of Ajamidha. So like that, Bharata, like that.
So, now it is considered to be important that we know the history of our ancestors. And, who will know it? Memorizing facts and figures, doing historical research, requires effort. So, there are especially for the royal families, there are special Brahmanas who do that.
And they are called the Magadas. Vandinaha. And there are general praisers, general professional reciters of the Prabhupadas.
Gayakascha Jagurnathur. And there are of course singers who would sing beautiful songs. Jagurnathur.
So, they all chanted and recited. They vibrated. Vibrated, auspicious sounds.
Bheriyo, Dundubhiyo, Muhum. They all recited songs and played instruments. And thus, there was a festive atmosphere.
There was celebration going on. Take six. Prajah Samrushta Sikta Dwarajir Ruhantarah Chitradhajapad Patakashrak Chailapallava Toranai And now, the celebration is described in terms of various ways.
So, one way it is described is who were the people and how they were felicitated and how they were celebrating. Now, the environment is described. So, the place where all this was happening was Prajah.
Samrushta, Sikta. Samrushta. All of it was cleansed and washed.
So, cleaning, washing. Dwarajir Ruhantarah Dwarajir So, the doors or the entrances that were there. Aajir The courtyard that was there.
Ruhantarah Sometimes we may clean just the part of the house where guests are going to come and see. And other parts may be very just keep disorderly. We want to look good in people’s eyes.
But no. Everything was Ruhantarah Even the house, inside of the house was very clean. Chitradhajapad Patakashrak And beautiful festoons were hung.
Patakashrak And flower garlands were there. Flags were there. Pataka Pataka is a flag.
So, shrak is flower garland. All of the Chailapallava Thoranai And cloth was used. Leaves of trees were used.
Leaves of mango trees were used. Thoranai And Thoranai is basically a like a garland which is which is made of leaves or flowers or some natural item which is hung at various places. So, here it is said that in this way Nanda Maharaj celebrated the appearance of Krishna.
This chapter will go further and develop that theme and also talk about how Nanda Maharaj went to Mathura to meet Vasudev. All that will happen in the future verses which we will discuss in our future sessions. Thank you.