Narasimhadeva’s instructions (SB 07.10.01-23) – Balancing the aspiration for pure devotion with practical action
- Narada sets the scene
- Please don’t tempt me
- “Do I tempt my devotees?” No, you want to demonstrate how your devotees don’t succumb to temptation
- “What are the qualities of the devotee?” Selfless servitorship
- “What are the qualities of the master?” Selfless lordship
- I want that selfless relationship with you
- If you want to fulfill any desire of mine, fulfill my desire for freedom from material desires
- “Why?” Desire destroys the resources that I can use for serving you
- Desirelessness makes one eligible for liberation [But I don’t want that]
- 14. “Why do all this?” For benefitting others
Disclaimer: This transcript was generated using AI and may contain occasional errors or inaccuracies.
Narasimhao Mahasimhao Divyasimhao Mahabalaha Ugrasimhao Mahadevaha Kambhajas Chogra Lochanaha Hare Krishna Today we will discuss the teachings of Narasimhadev on the occasion of Narasimha Chitra Dashi. The Narasimha Chitra Katha that we were doing, we will continue from where we were yesterday evening. Narasimhadev's appearance took place in the evening, in the evening.
We will discuss about that in a little while. So this department, Usually, Narasimhadev, He is an incarnation of action, not of instruction. Narasimhadev is the incarnation of action.
He kills the big demons. He does not give much instruction. But this is the department where Narasimhadev is giving instruction.
We were discussing about the 8th chapter. In the 8th chapter, Narasimhadev appears and kills Hiranyakashipu. In the 9th chapter, Prahlad Maharaj prays and calms God.
From the 10th chapter to the 51st-52nd shloka, the prayer goes on. After that, from the 53rd shloka to the end of the chapter, In 4-5 shlokas, God says, O Prahlad, I am very pleased with you. You should ask for a husband.
You should ask for a husband. If I get a darshan, then that person should not lack anything. If I get a darshan, all his desires should be fulfilled.
Therefore, you should ask for whatever you want. So the answer to that is in this chapter. So we will discuss from the 1st shloka to the 23rd shloka.
Sometimes it is difficult to understand Sanskrit shlokas. So I have written the meaning of the first 23 shlokas in simple language. We will discuss that.
So what is happening in this? We will discuss this here. And then we will go from there and repeat some shlokas. Can you see this behind? So in the 1st shloka, God says, Now Prahlad is going to speak.
So what happened in the last chapter? In the last chapter, Narasimha said, You should ask for something. You should ask for a husband. So what does Prahlad say? Let us discuss from the 2nd shloka.
Shri Prahlad says, Don't do this. Don't do this. Don't do this to me.
Why? Actually, I am already very attached. And I am already afraid of getting stuck in the bondage. So because of the fear of getting stuck in the bondage, I have come to you to get free from the bondage.
And if you give me a materialistic attraction, then where will I go? I have come to you to get free from the bondage. You are telling me to ask for something materialistic. So don't attract me like this.
So now, in response to this, God says, Krishna Chakrathakar says, Krishna Chakrathakar says, What is going on inside them? So, God says, Do you really believe that I will attract you? I assure you in the Gita, that I will save you from illusion. You come to my refuge. I will free you from the bondage.
So how are you saying that I am attracting you, and you are telling me not to attract you? He says, Oh God, I know. So Prahlad Maharaj says, Krishna Chakrathakar says, Prahlad Maharaj is making fun of me. He is laughing.
He says, God, in reality, whatever you are saying, whatever you want, you can ask from me. This is an attraction. But why are you showing me this attraction? You are showing me this attraction to attract me.
But, you want to show the world, for example, how your devotees are not attracted to any physical object. You are doing this to show this. So you, Lord, want to show me as an example.
But I think that I am not suitable for such an example. I am actually very strong and attractive. And if you attract me, then the example you want to show, I will show you some other example.
Therefore, do not attract me. Let us see what is said in the next shloka. So, O Lord, the seed of the world, the world is the seed of bondage.
What is its seed? It is lust. Lust. It is a physical desire.
The desire to enjoy bondage spreads the whole tree of the world. संसार्वृक्षमगवीजमनंदःपर्म शाखायुतम् करनपत्रमनङ् पुष्पम् आरूय दुख्षमापलिलंपतितंदयालो लख्ष्मि नरसंममदेहे करावलंबम् यो विख्यात करावलंब स्तोत्र है Lakshmi Narasimha Kravalam Vrata Stotra This is written by Shankaracharya. He has spoken.
When Shankaracharya was promoting, once he was going to a jungle area and a black devotee came there. He was very powerful. He saw that Shankaracharya is very powerful.
He grabbed him. He said, you are a very good candidate. What is a candidate? You are a person that I will sacrifice you to Kali.
And when a person like you will be sacrificed to Kali, then Kali Devi will be very happy. So now, when he says this to Shankaracharya, his disciples get angry. They get scared.
What is happening? Shankaracharya says, whatever you wish. So his disciples say, what are you saying? He wants to sacrifice you. So he says, in reality, Kali is also a devotee of Bhagwan.
So if I can sacrifice my body for his service, then it is my good fortune. That is why I will sacrifice my body. So now his disciples get angry.
But his Guru says, don't do anything. They are not able to do anything. So then this Kali devotee makes all the preparations.
And then he punishes Shankaracharya. He punishes Shankaracharya. And after punishing him, he lays him down in front of Kali, in front of the idol.
And as soon as he picks up his weapon to kill him, we know, in the same way, in the fifth skanda, he catches Bharat Maharaj. Then Kali herself comes there. And she comes out of her idol.
And she, who wants to sacrifice a man like this, she kills him. So what happens here? Here, Shankaracharya is a devotee of Narasimhadev. His devotee is Narasimhadev.
So when he faces such problems, suddenly Narasimhadev appears there. And Narasimhadev, saves him from Kali devotee. And when Narasimhadev appears in front of him like this, then Shankaracharya, to please him, says, karavalambha stotra.
So, Lakshmi Narasimhamamdehi karavalambham Hey Lakshmi Narasimhadev So the hand which was going to cut me, which had risen for that, that hand, before it fell on my head, you stopped it in your hand. So your hand, gives shelter to everyone. So you give me the shelter of that same hand.
mamadehi karavalambham You give me the shelter of your neck. So there are many such beautiful shlokas. In one of them, he is saying the same feeling.
samsarabhijesh He says, that the tree of the world, what is its seed? material desire, material desire. From that seed, everything becomes a huge tree. Many branches of the tree come.
That branch is ananda karma. We do different kinds of karma. The branches become ananda from it.
And then, why do we do this karma? Because we see that there are many attractive things When we get those things, then I will get happiness from it. The attractive things of the world are called flowers. But, when we reach there, and enjoy those things, then what happens? These things give happiness for some time, but after that, those same things turn into sorrow.
Those same things, what are they? attachment, bondage, fear, anger, all these things come. He says, that lust is the heaven that is the gateway to hell. That lust, what is it? You get enjoyment from it.
And the enjoyment you get from it, you feel that it is heavenly happiness. But that heavenly happiness, what is it? It is the path through which hellish bondage, hellish problems come. So, this feeling, this feeling, what is it? First it looks good, but later it gets stuck in bondage.
So, this desire for enjoyment, it is in everyone's heart. And because of this, everyone gets stuck in bondage. So, Kameshu, because of that, why have you sent me here? Vrittalakshan Jigyansu.
Jigyansu. You want to inquire what are the characteristics of your old age. What are the characteristics of your old age? So, here comes the question, when Jigyansu is saying, don't I know? You are saying, I am inquiring what are the characteristics of my devotee.
So, don't I know the characteristics? He says, no. Lord, you know the characteristics, but you are inquiring so that the whole world can see the characteristics. Vrittalakshan Jigyansu.
So, what are you doing? You have put me in this material world, you have put me in this situation, that how can I show you how the devotees don't accept the material world. So, according to your service, according to your wish, I don't want to accept anything. So, when he says like this, how do you know what is in my mind? He can say, I am giving you a boon.
What is my purpose behind giving this boon? How can you know this? So, he says, apart from this, nothing else can happen, Lord. Why? You are full of compassion. Your Atma is full of compassion.
So, the word Atma is used for two things. One meaning of Atma is that we are Atma. That we are the body and in the area of our heart we are Atma.
So, we are our Atma. So, when we say Atma, Atma is one thing. But, Atma is also used as a thought sometimes.
Someone says, put your heart and soul in service. Put your heart and Atma in service. It doesn't mean to take the Atma from the heart and put it in service.
What does it mean? The meaning of soul is that our spirit, our inner essence, that complete compassion, you put in it. So, here, the word Karunatman is used. It doesn't mean that there is a body of God, there is an Atma.
It is not like this. Everything of God is divine. Body, mind, Atma are divine.
But, what does Karunatman mean? Your inner essence is compassion. Your inner essence is compassion. So, in Bhagavad Gita, contrary to this, the materialistic people say Kamaatman.
Kamaatmanah swarga para janma karma phala pradam. So, here, their Atma is full of Kama. Their Atma, which is Satchitanand, is not full of Kama.
But, here, what is being said is that their inner essence is very Kama. So, here, it is being said that your inner essence is Karunatmanah. That is why, if you are in compassion, then how can you put someone in a physical bondage? That is why, I know that if you are putting me in this situation, then what is its purpose? Its purpose is that my welfare is the welfare of others.
So, what is it? In our life, the problems, the situations that come, the problems that come, if we only see them with our eyes, we say, why is this happening? I am trying to do bhakti, and so many problems are coming. Does God want me not to do bhakti? Should I leave bhakti and go? Whatever is happening, it is happening for my welfare. Krishna's actions may not always be pleasant, but they are always benevolent.
The works of God may not always be pleasant, but they are always benevolent. The works of God may not always be pleasant, You may remember this shloka. Lord, no matter how adverse the situation may seem, You are Karunatmanah.
So, this is for my welfare. How this is for my welfare, we will not understand now. But I will keep serving you, and you will show me later how this is for my welfare.
So, when Abhimanyu is killed, then Yudhishthira Maharaj becomes very surprised. Firstly, he thinks that Abhimanyu was a small child, 16 years old. He was killed.
He was killed so cruelly. He was killed. This is a matter of grief.
So mercilessly, so unjustly, six great men killed him. That is another matter of grief. And another matter of grief is that I only sent him to Chakravyuh.
And I assured him that I will follow you and I will protect you. I could not do it. And another matter of grief is that why did I do all this? I did all this for my protection.
Because Drona had taken a vow that I will arrest Yudhishthira and bring him before Drona. And according to that vow, he had made a plan that I will make Chakravyuh. So he did not send Chakravyuh.
He arrested Yudhishthira. Yudhishthira started thinking that how selfish I am that to save my own life, I left Abhimanyu. Abhimanyu, like a sacrificial goat, I sent him to Chakravyuh.
So he becomes so arrogant that he starts crying there. And then Vyasadev comes there. And Vyasadev tells him that what has really happened is because of God's plan.
You should not blame yourself. From today, after five days, you will become the king of the world. And you do what God wants.
The inscrutable will of the Lord cannot be understood unless you do His will. What is God's will? We cannot understand it. How long can we not understand it? Unless we do His will.
If we do His will, then by His grace, we will be able to understand why this is happening. So Prabhupada ji was also doing propaganda. So Prabhupada ji says that when he was doing propaganda in Delhi and suddenly a cow came and hit him and he fell on the ground.
And the back-to-guard magazines slipped from his hands and all of them fell on the road. So Prabhupada ji says, I don't understand why this is happening. I am doing propaganda.
A cow can come anywhere. Why did it come on my head? Still, what was Prabhupada ji's belief? That I have to serve God. I don't know why this happened.
But I know that whatever God is doing, He is doing it for the good. This is the feeling. Nothing else can be the reason.
Whatever God does, He does it for the good. So here God asks, OK, if you are saying that I want to show the characteristics of my intellect, then what are the characteristics Tell me that. So he says in the second line of the shloka, यस्त्याशा आशास्ते नसबृत्य सवयवनेक अगर कोई आशा कोई भौतिक इच्छाओं यह से आप के पास आता है और आपकी सेवा, आपकी पूझा इसलिए करता है कि वो इच्छा है, पूरी हो जाये.
तो ऐसा व्यक्ति क्या है? वह भूत्य नहीं है, वह सेवक नहीं है, वह वनिक है. वनिक मतलब, वह एक व्यापारी है. What is he doing? By giving the business of worship he is trying to get the material of the boon.
So what is it? Many people think that prayer is a cheap way of shopping. That what is he praying for? It is a cheap way of shopping. Give a little to God and you will get a lot.
So now this feeling is told in the scriptures that you can pray to God and you will get what you want. But that feeling is not the feeling of pure devotion. What he is doing is not your worship.
Now here it is told that the relationship is a pure relationship. In the next verse it is told that if you say that this is not a sign of old age then then I the real old age and the real Swami, what are their characteristics, you tell me. The relationship of the pure servant and Swami, you tell me the qualities of that.
So in the next verse Prahlad speaks. So what is happening here? Prahlad is telling the characteristics of pure devotion. The characteristics of pure devotion.
So it is told in the last verse that the one who prays to God is not the real old age. And and if there is a Swami he wants what does he want? He wants me to be his Swami. Swami.
He thinks that this person is asking me for something. If I don't give him, he will leave me. And then whose Swami will I be? If I don't fulfill his wish then he will leave me.
So to make me his Swami I will give him this. So if someone gives something with this feeling then he is not the real Swami. What kind of a person is he? He is a servant who is worshipping.
He is a kind of saint. He is a saint. He wants to attain many things.
But such a Swami is a different kind of saint. What does he want? He wants respect, reverence, worship and for that he is doing all this. So such a Swami is also not the right Swami.
And in reality this situation is a what is indirectly? Indirectly. Indirectly about Brahmaji and Hiranyakashipu. So when Hiranyakashipu asks for a boon then Brahmaji says that the boon you are asking is very difficult to give.
But my darshan should not go in vain. You have worshipped me. You have attained my darshan.
So you will get what you have asked for. That is why it is very difficult. But I will give it to you.
And at the end of this chapter when Narasimhadeva was going after giving the order to Prahlad to become a king then Brahmaji amongst all the deities, Brahmaji is the best. So Brahmaji as a representative of all the deities expresses his gratitude to God that you saved us from this Hiranyakashipu terror and you saved Prahlad. You have done a great favor.
That is why God says to Brahmaji that you should not give a boon to demons like this. Giving a boon to such demons is like giving milk to a snake. Milk is very good.
Your boons are also good. But the milk you give to a snake its poisonous and its angry nature it gets more power. So do not give such a boon.
So he is saying that the swami who just to maintain his swamity he gives some boons. He is not a real swami. He is only doing his worship.
He who is coming to people he is not wishing for their welfare. He is not wishing for their welfare. So when Prabhupadaji used to preach what was his feeling? That we need a serious seeker who can become a devotee and by doing bhakti with intensity can do welfare to the whole world.
So Prabhupadaji used to say that I never compromise. What is compromise? Compromise is not doing compromise. Compromise is a positive word.
Compromise is reconciliation. Not doing compromise is not a good thing in a way. But what does compromise mean? I am not reducing the level because I want to make people at a higher level.
So Prabhupadaji wanted to have many disciples. Prabhupadaji had many disciples. It is true.
But what was Prabhupadaji's wish? That serious devotees should become his disciples. He used to say that when there is darkness in the sky he quoted Chanakya that there will be many stars but not enough light. But if there is one moon, then there will be a lot of light.
If there is one serious devotee, then there will be a lot of light. So Prabhupadaji used to say that Krishna is so merciful that he has given me many many moons. He has given so many devoted devotees.
So Giriraj Maharaj has written a beautiful book named Many Many Moons. He was Prabhupadaji's senior disciple. He lived an ideal life.
Then he gave up his body for Krishna. So I have narrated a little about his life. So Prabhupadaji has many many disciples like the moon.
And the same is in the next generations. So here it is said that the one who asks for something to increase his reputation, he is not a real Swami. He gives but he is not a real Swami.
So that is why sometimes the atheists take a bet with God. If you will not give me this, then I will leave your devotion. So this feeling does not God.
Because God sees our well-being. Sometimes though He is good for us, but He is not dear to us. Sometimes He gives us so that our well-being is later.
So now Prahlad Maharaj says earlier what did he say? He said the qualities of a pure servant and the qualities of a pure Swami. Now he will say that I want such a relationship with you. That is why I do not want to ask anything from you.
So I want to get such a pure relationship from you. aham tvakamat tadbhaktas aham tvakamat tadbhaktas So how should I understand you? aham tvakamat tadbhaktas What kind of devotee do I want to be? aham tvakamat tadbhaktas I do not want to ask anything from you. And how should you be? tvam ca svamya tvam ca svamya So you are my such a Swami that you are my unconditional Master.
That you are always my Swami. anapashraya Even if I feel that you are not giving me refuge. But I always know that your refuge is on me.
So I want such a relationship with you. And nanyatathayo revo Apart from this I do not want any other relationship. And what kind of relationship I do not want? Let me give you an example.
rajasevakayoriva I do not want a relationship between a king and a servant. What happens is that a king and a servant are serving each other. How long will the servant serve? As long as the king is paying the king.
So when Chaitanya Mahaprabhu was travelling from Bengal to Vrindavan from Bengal to Vrindavan the king of Vrindavan Nawab Hussain Shah was in the area of Ramkeli. And there Chaitanya Mahaprabhu was coming and many disciples were coming inspired by him. At that time he asked his secretary I have heard that a saint has come here.
Chaitanya, who is he? Tell me. So his secretary thinks that if I praise Chaitanya Mahaprabhu then what will happen? He is a king He will attack him. That is why I am not praising him.
He said, he is a beggar and some people have come after him. It is not a big deal. Many such people come and go.
He wants to reduce all these people. Nawab Hussain Shah said, what are you saying? I have heard that thousands of people are coming after Chaitanya. And not only that, wherever he goes, people follow him.
He said, I am the king here and people follow me. But why do they come? I give them salary. If I stop their salary, no one will follow me.
So Chaitanya, people are coming after him. He is neither giving them anything nor is he coming after them. He is just praying.
Still all these people are coming. That is why I say that he is not an ordinary person. He is not an ordinary saint.
Nawab Hussain Shah said, I think he is God. So what is it? If a king does something, the king will serve him. The king will serve him as long as the king can give him something.
If the king cannot give him anything, the servant will say, I will find another king. So I do not want such a relationship. So here, we see one thing, many times if we read Acharya's Tatpare, I am speaking from Adhikansha Up, from Vishwanath Chakravarthyakar Tatpare.
I am speaking from that. So here, Prabhupada ji gives a different meaning. He says, the way there is a relationship between a king and a servant, the same relationship should be ours.
So here, Vishwanath Chakravarthyakar says, I do not want such a relationship between a king and a servant. And Prabhupada ji says, the way there is a relationship between a king and a servant, the same relationship should be ours. So here, every Acharya is one person.
He is a different person. And it is his feeling according to which he does bhakti. So, being different Acharyas, he is one person.
So he can read Shastras in different ways. And according to that, there is no difference in principles. But there can be a difference in understanding of different things.
What is this? Shastras are not limited. There can be many meanings in Shastras. So the first chapter of Bhagavad Gita has ten verses.
So in this, the famous example comes that how different Acharyas tell different meanings. So, Duryodhana is telling there, how he tells, that Duryodhana is telling, Duryodhana Acharya is telling, Our army, his army is not sufficient. It is protected by Bheeshma.
And his army is sufficient. It is protected by Bheema. These two words are coming there.
So what is the meaning of sufficient and insufficient there? So, Right now, Baldev Vidyabhushan, in his Bhagavad Gita, says that the meaning of insufficient is that it is not as much as it should be. It is less than that. But the other meaning of insufficient is unlimited.
It is more than that. So Baldev Vidyabhushan says, and Prabhupadaji quotes Baldev Vidyabhushan, that our army is unlimited. Bheeshma is our commander.
And his army is limited. Because Bheema is on his side. So Bheema and Bheeshma are not equal.
And our army is limited. And their army is limited. So, in this way, he is showing his pride.
But Vishwanath Chakrathakur says the opposite meaning. He says, Our army is not sufficient. It is less.
And their army is sufficient. So, which is the truth now? Now, in reality, it is like this. God's speech is very good.
So, one word can have many meanings. So, what is Vishwanath Chakrathakur's feeling? That he is not just looking at the words or external things. He is looking at the inner feeling.
What is he looking at? If we look from outside, then how many are there in the Pandavas' army? Seven lines. And of the Kauravas? Eleven lines. So, that is more than them.
And if we look from outside, then Bheeshma is very experienced. In front of him, Bheema's experience or capability is less. So, in this way, if we look from outside, then Baldev Dev Ji's statement is true.
But if we look from the inner feeling, then the strength of a fighter is determined not by his weapon, but by his determination. … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … … How can you need to reject that Mukti? So, Prabhupada ji, hearing this, Pralad becomes humble. He says, God, I cannot argue with you, but I don't want Mukti, I just bow to you.
So Prabhupada ji says, that when we don't know what to do, when we understand that we don't know what to do, then what should we do? Only then we should bow to God. Intelligence means to know what to do, when we don't know what to do. So, what kind of service should I do? I don't know what to do in this situation.
So, at that time, Prabhupada ji says, A devotee may be perplexed, but a devotee is never discouraged. Perplexed means, a devotee is perplexed, which means disturbed. Go ahead.
Go ahead. Okay. A devotee may be perplexed, but a devotee is never discouraged.
Okay. Now I don't know how to serve. So, what should I do? I will do what I know.
And what I don't know, I will know gradually. What is it? For example, when Vishnu comes in front of Dhruv Maharaj, to take him to Kunti, when he sees him, then Dhruv Maharaj, in a way, is perplexed. He is perplexed.
He doesn't know what to do. So, what does he do? He chants Hare Krishna, the great mantra. He chants God.
So, what is it? In this way several things are un vistable. What is it? When we do not know what to do and without realization we are always thinking about What am I going to do here? What am I going to do there? What am I going to do there? And what is the result of thinking this way? We are in dilemma and then we do not do anything. We try to do If we have 50% of the population in such an area, it is not clear what to do in that area.
The remaining 50% is there, but it is not clear what to do in that area. Okay, I don't know whether I should do more education or I should get a job. I should live in India, or I should go abroad and earn more money.
I have to do this, I have to do that. So sometimes these thoughts occur. So these thoughts remain in our mind and do not allow God to enter our mind.
All these thoughts sit in our mind like a king. And then we say, we do not allow God to do anything. So what should our feeling be? Which is clear.
Now I will live in this ashram, I will live in that ashram, I will do this job, I will do that job. I have to do the worship of God, I have to listen to God, I have to serve God. So if I put my mind in that, then am I showing God that God, I want to serve you.
And when God sees that this devotee wants to serve me, then God that God will give wisdom that how we should serve him. So we should not suspend our devotion to solve our problems. We should intensify our devotion to let Krishna solve our problems.
We can always do Japa. But when such a feeling arises, then what happens? Japa remains forever and the problem also remains forever. That problem may be solved, another problem will come.
And then that other problem will be solved, another problem will come. So what is it? Okay, there is time to solve that problem, but when there is devotion, then we have to do it with intensity. So we should not suspend our devotion to solve this problem.
Sometimes it can happen that we cannot devote with that intensity, we cannot devote in that quantity that we want to devote. That is fine, but we continue to devote in the original quantity. And we can solve the problem in the right quantity So here, what is he saying? When God is saying to Prahlad that how can you say that this is a condemnation of liberation, then God, I only bow to you.
Here he says that I do not want to condemn liberation, but I do not want liberation. I just want to remain your servant. After this, God becomes happy.
And God says that what you said is true. Shri Bhagwan Vacha Shri Bhagwan Vacha So here, who is this God? He is Narasimha Deva. He is not saying Shri Narasimha Deva Vacha.
What is he not saying? He can say, Shukadeva Goswami, but what is it? This Narasimha form is a little strange. So that is why he did not understand the form, so that is why he is saying that see, Krishna can look like a very ordinary person, and Narasimha can look very extraordinary. But ordinary or extraordinary, both are God.
So he is emphasizing that. Shri Bhagwan Vacha. So, what you are saying is not only your character, I am the one who is independent, I am the one who is free from all worldly affliction, I am the one who is my devotee.
They have no wish. They don't have any desire. They don't have any desire.
Bhavad Vidha. Devotees are like you. Still, you don't have any desire.
Still, my desire is that you become a king for one mantra. Become a king and rule. Then Prahlad says, Oh my God! I want to become a king.
God says, not for a long time, just for one mantra, you become a king. Not for a long time, just for one mantra. In the previous prayers, when Prahlad is telling, he says, I am not afraid of your terrible form, but I am afraid of this world.
So, he says, I am trapped in this world and because of my previous actions, I always have the company of demons. And in this company of demons, I can fall at any time. So, I want to live in such a situation.
When will you call me to your feet? When will you call me? So, he is answering, Yes, I know that you want to come to me, but my wish is that you rule here. Rule for one mantra. So, when Prahlad hears this, then Prahlad says, Oh my God! I have done such a bad deed.
You are punishing me. So, he says, becoming a king is a big punishment for me. I cannot live without you.
What crime have I committed? Because of this, because of this, you are keeping me away from you. So, God says, this is not a punishment, this is a service. This is a service, so that you can set an example in the society that how a person can live in this material world and do bhakti.
If you become an ideal king, then with your example, everyone's welfare will be achieved. Therefore, you do bhakti. And how to do bhakti, that is described.
So, now we will come to the 13th shloka. We will not repeat the 12th shloka. In that, it is said that you will not be trapped in karma bandhan.
You should listen to my story. You should worship me. You will not be trapped in that.
So, the shloka that we saw in the beginning, once again, bhogena punyam kushalena papam bhogena punyam kushalena papam kalevaram kaala jyavena hitva kalevaram kaala jyavena hitva kirtim vishuddham suralokagitam kirtim vishuddham suralokagitam vittayam ame isyasi mukta bandha vittayam ame isyasi mukta bandha It is said that bhogena, enjoy it. Punyam, enjoy the virtue. kushalena papam The sin will also come.
You should face it skillfully. kalevaram kaala jyavena hitva And because of the effect of time, you will leave your body. And, as long as you will live in this material world, your virtue is suralokagitam It is your pure knowledge.
The Devatagana will also be sung as your knowledge. And, at the end, vittayam ame isyasi you will come to me mukta bandha So, it is said that there are two types of Mukti. One is Sadeha Mukti and the other is Videha Mukti Sadeha Mukti means there is a body but the person has become free.
And Videha Mukti means the body has been left and the person has become free. So, Sadeha Mukti is also called Jeevan Mukti. What does Sadeha Mukti mean? In reality, how is bondage? What is bondage? Usually, when we hear the word bondage, we might have seen it in a movie.
Someone kidnaps a child or a person and he ties his hands and legs to the chair. So, he is bound. He is trapped in bondage.
Or, someone is in jail. He is handcuffed. So, he is in bondage.
So, usually, bondage means that the person is in a restricted situation and has become free. So, our bondage our bonds are not like a prisoner shackles. Our bonds are like the puppeteer strings, like the puppet strings.
Our bondage is not like the chains of a prisoner. The chains of a prisoner make the person free. But the strings of a puppet make the puppet free.
They make the puppet work. But they make the puppet work according to the will of its master. They make the puppet work according to that.
So, in that way, in the material world, we do a lot of things. We see a lot of people going here and there, flying in the air, trying to go to space, going into the ocean. They are doing so many things.
So, how are they bound? Why are they bound? Because the physical nature is making them do such things So, why are we bound? Why are we bound? Because we have physical desires. So, the one who is free from the physical desires, even though he has a body, he is free. So, this is called Jeevan Mukta.
So, this Jeevan Mukta, even though he is in the material world, he is not bound. So, Jeeva Goswami tells in his Sandar, that there are three types of Jeevan Mukta. What are the three types of Jeevan Mukta? He says that this is the material world and this is the spiritual world.
So, the one whose both legs are in the spiritual world, that is, who is almost in the spiritual world, but only in the material world, he has a body. And the body kalevaram kaal javey nahitva due to the effect of Kaal, he will give up the body and then return to Bhagavad Gita. So, what is one type of Jeevan Mukta? Both his legs are in the spiritual world.
The second type is that one of his legs is in the spiritual world and the other is in the material world. And the third type is that both his legs are in the material world but his eyes are in the spiritual world. That is, vision, desire, which is desire, all these are in the presence of God.
So, all three are called Jeevan Mukta. So, what does it mean that one leg is in the spiritual world and the other is in the material world? In the spiritual world this leg is not going to go. So, what does it mean? It means that in reality in the spiritual world to progress in the spiritual world there are two levels.
First of all, the person becomes Guna Teeth. Now, I was telling you that due to the effect of three Gunas we have this desire, we do that work, we go here, we go there. So, the first progress in the spiritual world is to go beyond the three Gunas, to become Guna Teeth.
And when we become Guna Teeth, then we do not recognize ourselves from our body. We understand that I am not And then after that the higher state is called Swaroop Siddhi. Swaroop Siddhi means we understand that in the spiritual world who am I? In the spiritual world who am I? So, we are Gopas, we are Gopis, we are cows, whatever we are, whatever we are, we understand.
So, for example, sometimes a person is watching a movie. So, what happens is that if he is watching then the lights around him turn off and the TV screen turns on. And the hero there who is watching the movie thinks that he is the hero.
So, the hero beats the person next to him. He thinks that he is the hero. So, what happens is that there is a misunderstanding.
So, the first stage is that the TV screen turns off. So, what happens is that I am the hero. I am someone else.
The hero has left. So, I am the hero. I am I am the hero.
I am the hero. I am the hero. I am I am I am the hero.
I am the hero. I am the hero. I am the hero.
I am the hero. I am the hero. I am the hero.
I am the hero. I am the hero. the hero.
I am the hero. I am the hero. I am the hero.
I am the hero. I am the hero. I am the hero.
I am I am not a person of this materialistic world. He has understood it on a spiritual level that I am spiritual, I am not materialistic. So, a person can progress in this way.
So, which department does Prahlad Maharaj come in? So, here in Prabhupada's commentary it is told that on one hand, the practice is proven, and on the other hand, it is always proven. So, what does it mean? That Prahlad Maharaj in a way, his story shows us that in every situation, a devotee can do bhakti. Even among the demons, why not, a devotee can do bhakti.
So, when we have to teach that no situation can stop us from doing bhakti, we can do bhakti in every situation. So, instead of that, he was born in an asura family. His previous karma was such that he was born in an asura family.
Still, despite that, he was able to do bhakti. So, when we have to teach, it is told that this person is spiritual. But when we understand that Prahlad and Narasimhadev have a permanent relationship in the spiritual world, then we understand that this is an eternal relationship.
So, it is permanent. So, when Prabhupada ji was preaching earlier, some of his disciples, many such disciples, he helped them a lot in the earlier years. So, once Prabhupada ji said that he was preaching to his disciples, he said that all of you are the eternal associates of Lord Chaitanya.
That all of you are the eternal associates of Chaitanya Mahaprabhu. And I have come to preach the feeling of Krishna. So, all of you have come to help me.
Then this devotee started thinking that we are the eternal associates of Lord Chaitanya, Lord Chaitanya Mahaprabhu is the eternal lord. A few months ago, Lord Chaitanya Mahaprabhu did not even know this. And he did not even know that we are the eternal lord.
So, what kind of a relationship is that? Then that devotee started thinking that I am the eternal associate, you are not. That I am the eternal lord, you are not the eternal lord. You are very young.
So, all this speculation started. Speculation is what? Speculation. Speculation started.
So, Prabhupada ji said, Prabhupada ji said, we will go and ask Prabhupada ji. What is the truth? So, he said, Prabhupada ji, we have come from such a long way. So, do we belong to Chaitanya Mahaprabhu? Are we eternal associates? Prabhupada ji said, yes.
So, all the devotees were surprised. They were happy. We are all eternal associates.
Prabhupada ji stopped and said, everyone is an eternal associate. That everyone is an eternal associate of God. Everyone is an eternal associate of God.
All of us are always eternal associates of God. So, what is it? Our God is eternal. So, we have to be proud of that.
We have to see how can I do bhakti? How can I progress in bhakti? So, here, Baldev Vidyabhushan, our great teacher, tells us that, can a pure devotee still have sin and virtuous deeds? We say that, Bhagwan karmani nirdhati kintu cha bhakti bhajaam. All the results of karma come from bhakti. But we see that, sometimes great devotees also get sick, sometimes accidents occur, different kinds of problems occur to them also.
So, do they still have their virtuous deeds and sinful deeds or not? So, he tells us that, it is the nature of this material world that, no pure devotee is happy. So, Bhagwan, who is showing his pure bhakti, his bhakti, his mahima, he does not the ordinary or physical rules. He does not the physical rules.
He does everything So, externally, the devotee may feel that someone is suffering, someone is facing problems, but, internally, the devotee is getting the And he says, that, in Garud Puran, he quotes Baldev Darshan in Govinda Bhashya, that, when a devotee faces any kind of situation, he does bhakti then, Bhagwan becomes present in the heart of that devotee. And, whatever problems are coming, he gives relief to all of them through his remembrance, through his divine intellect, So, even though problems are coming from but, the devotee does not have the pain of problems, to the extent that he keeps remembering Bhagwan. And then, if the devotee does bhakti very vigorously, then Bhagwan sees that, this devotee has so much desire to come to me, then he says, that Bhagwan himself comes to his Garud and takes that devotee with him.
And, when he takes him with him, and some good karma, some bad karma is left, then he says, what does he say? He says, that the good karma of that devotee is given of that good karma. And, the crime against that devotee is given as a result of that bad karma. So, in this way, that devotee, that Bhagwan takes Bhagwat Dham by releasing So, when problems are coming in our life, then we should not think, what karma did I do, or what happened, why did this problem come? We don't have to see that.
What we have to see is, how can I do bhakti of Bhagwan even in this situation? How can I do bhakti of Bhagwan even in this situation? I have to focus on that only. I don't have to focus on whether this happened because of karma or because of this or because of that. Whatever happened, happened.
Ask not why this, ask how now? Ask not why? Why did this happen? Why did this happen Why did this happen? Why did this happen? What is it? That our intellect is limited, Bhagwan's intellect is unlimited. We won't be able So, kushalena punyam bhogena punyam kushalena papam Whatever is not in our power, we don't have to worry about that. Whatever is in our power, we have to worry about that.
So, we don't have any answer to But, what should I do How now? Now, this situation has come in my life. Now, how can I serve you? If we think that, our intellect, our power will be centered in the right direction and we can progress. And then, later, Bhagwan says that if you kirtan like this, then you will be liberated and you will not be bondage.
So, Prahlad says still, if I will be in this material world, then there will be danger. So, why should I do all this? So, Bhagwan says that you should take world as an example. You only told me that I don't want to from material bondage.
I want to do all this for their for their welfare, you should do You should be a king. You should rule and rule in an ideal way so that people will also in bhakti. People will also in bhakti.
So, when we are doing bhakti, then many times we feel that my bhakti is not any progress. I do japa everyday but my mind is always wandering here and there. Sometimes I get sleepy, sometimes I get bored, sometimes this happens, sometimes that happens.
There is no progress. Is there any benefit from bhakti? If I am not getting any benefit, then what is the benefit of others? But in reality it is not like that. Every person who is doing bhakti, even if that person is not the outside, what is happening A healthy vibration, a good sound is spreading.
Every bhakti is a change, a change that is a ray of light. And we do not know that even if we call someone to a small temple and tell them to take a book, even if they do not accept it, it is influencing And that influence will bring respect to the person. That's why we should keep doing bhakti with enthusiasm.
We should never worry if something is happening or not. We are the position like Prahlad. But that is not important.
Whatever our area of influence is, we can influence And then After this, when he orders like this, Prahlad says, I have one wish, Lord, that you bless my father. You bless my father. This is his wish.
Then Prahlad says, Narasimhadev says, what is in reality? Forget your father, in reality, your 21 generations have been blessed. Trisapta Pita Puta 21 generations have been blessed. You have become a great devotee.
Along with your father, 21 generations have been blessed. Trisapta Pita Puta Puta means purified. So now, when I told this shloka to someone, sometimes people ask, when you become a devotee, you are not doing your family's responsibility, you are not doing anything for them, you are giving up everything.
So when I told this shloka, then he said, if this is the truth, then which 21 generations have been blessed? Now you have become a brahmachari, you don't have any next generation. Then which 21 generations will be blessed? So now, here we should understand that the feeling of 21 generations, that feeling, it is not like God will say, I will bless only the 21st generation. If there is anyone in the 22nd generation, then I will not bless them.
So, this devotion, it is not the feeling of mathematics. I think I gave this example before also. There is a shloka in Shastra, that Krishna's one name is like Ram's three names.
And Ram's three names are like Vishnu's seven names. So then, someone asked, why do we say Hare Krishna Mahamantra? We say Krishna sixteen times. What is the need to say Ram? Because Krishna's one name is like Ram's three names.
So what is the need to say Krishna's name? No, what is the need to say Ram's name? If we do like this, what has been told earlier? Vishnu's Sahasranam is like Ram's one name. But if you see, Vishnu's Sahasranam has Ram's name in it. Ram, Ram, Ram, Viram, Viram, Ram.
Does anyone know? No, no, it is not in Vishnu's Sahasranam. It comes in its end. Ramo, Viramo, Virajo.
So, it has such a name. So, Ram has also come in Vishnu's Sahasranam. So then, Vishnu's Sahasranam and Ram are one name.
So, what we have to understand here, first of all, that if we want to like someone, for that we need the feeling of devotion. There is no need of any inferiority in Mathematics. So, if someone sees with this feeling that these three Ram's names are equal to one Krishna's name and for that reason he is chanting Krishna's name, then what happens? He has become a businessman.
And the feeling of business is equivalent to the feeling of devotion. So, when we do Bhakti, what is our main objective? We have to please Bhagwan. The Bhakti of our heart has to be dedicated to Bhagwan.
So, the Bhakti of our heart has to be dedicated to Bhagwan. How do we dedicate it? Our Guru, the order that he has given us, the order given by Prabhupada ji, the order given by the followers of our community, they have told us to chant Hare Krishna Mahamantra. Chaitanya Mahaprabhu himself has told us to chant Hare Krishna Mahamantra.
So, that is why we chant Hare Krishna Mahamantra. And when we chant Hare Krishna Mahamantra by His grace, then Bhagwan becomes happy. After Bhagwan becomes happy, we get His grace.
So, the quantity that has been told, that it is 3 times more, or 5 times more, or 100 times more, what is that? We have to see it at the level of Rasa. At the level of Rasa, at the level of Rasa, Krishna appears to be more inter-coloured than Ram. That is why, in the chanting of Krishna's name, in the remembrance of Krishna, there can be more sweet remembrance.
But this does not mean that we have to chant Ram's name or Vishnu's name. What is the feeling? That we have to remember Bhagwan. So, in this way, this 21st century, in reality, what is the feeling? That if a person becomes a devotee, then Bhagwan becomes happy with him.
And whoever is related to him, Bhagwan also gives them ample opportunities to do bhakti, to attain mukti. So, this 21st century, we do not have to stick to a literal figure. We do not have to get stuck to a literal figure.
So, what is the feeling? The feeling is that Bhagwan blesses the relations of all the devotees. So, if a person becomes a brahmachari, what does he do? As per Shastras, there are two types of family traditions. One is the Shukra tradition, and the other is the Shrauta tradition.
Shukra tradition means that the son of the guru becomes a guru later. For example, Shukracharya is a guru, and the son of Shrandamar also becomes a guru. And the other is the Shrauta tradition.
What does Shrauta tradition mean? It means that the guru teaches, listens, and then other people also become devotees. So, in one way, a person can promote and make a profit by entering a family ashram, by making the children devotees. The other way is that a person promotes and makes other people devotees and helps them in their bhakti.
So, what is the feeling here? That if we are not able to fulfill any material responsibility because of our bhakti, Pradhan was doing bhakti today, because of that, he was not able to follow his father's orders. His father was an asuri. So, even if someone says that he did not fulfill his duty towards his father, still he fulfilled his duty towards his father.
So, this is the feeling here. Trisabdha Pitabhutah. So, now, Bhagwan gives the opportunity to those devotees to make a profit.
And in the next shloka, Bhagwan says that it is not just a matter of family. Wherever a devotee is born, wherever he lives, that place also becomes sacred. That place also becomes auspicious.
And if someone comes to that place, that place also becomes auspicious. Chaitanya Mahaprabhu, when his Gurudev goes to the village of Ishwarpuri, which village is his? Did anyone tell you? Kumarad. Yes.
So, when he goes to Kumarad, what does he do there? There, he plunders the land. He accepts the land as his own property and takes it with him. He says, this land is so pure that here, a great devotee like Ishwarpuri was found.
And then, he says, if someone criticizes you in the world that you have not done the duty of your father, what should you do? You yourself should do the last rites of your father and fulfill your duty. So, what happens by doing the last rites? It is said that if someone is going to attain anishtagati, then anishtagati is not attained. But you understand that you are doing the last rites.
Why are you doing that? To show the society that you are fulfilling your duty. But in reality, you have done bhakti. Because of that, your reward is going to happen.
And after that, in Bhagwan's last shloka, he says, this is his next shloka, you rule from my side, as my representative. And in this way, if you rule, then you will not get stuck in bondage. You will do good to people and in the end, you will come to me.
So, this is the feeling that we live in the material world. When we live in the material world, then we have to fulfill our responsibilities. By fulfilling our responsibilities, keeping God in the center, when we fulfill our responsibilities, then we do not get stuck in this material world.
But we help others to get out of this material world. So, I will end this point here. When Narada Muni comes to meet Maharaj Yudhishthir, Maharaj Yudhishthir has made his kingdom in Indraprastha.
He has given him a magnificent assembly. And he is sitting there right now. And after this conversation, according to Narada Muni's suggestion, Maharaj Yudhishthir decides that he will perform Rajasuya Yajna.
So, this is before Rajasuya Yajna. So, when Narada Muni comes there, Narada Muni asks a question to Maharaj Yudhishthir. What question does he ask? This is an ideal.
When Vishwamitra Muni comes to meet Dashrath Maharaj, it is mentioned in Ramayana. So, Dashrath Maharaj asks a question to Vishwamitra Muni. What question does he ask? How are you progressing in attaining the victory of rebirth? The one who has accepted the ashram of Vairagya, the ashram of Sanyas, what is the purpose of his life? The main purpose is to attain the victory of rebirth.
So, in attaining the victory of rebirth, the battle that is going on, in that, how have you attained the victory? How is your battle going on? But when Narada Muni comes to meet Yudhishthir Maharaj, he does not ask the question to Yudhishthir Maharaj. How much have you attained the victory of rebirth? Because Yudhishthir Maharaj lives in the ashram. And, you know, different ashrams have different definitions of success.
In different ashrams, they are doing bhakti, but in bhakti, the definition of success is different. So, sometimes, if this difference is not understood, then what happens is, what we do according to our ashram, we do not do. When earlier, what was the definition of all the bhaktas? That we have to promote, we have to promote the world.
Then, what? Bhaktas used to go to Guru Shiv Ji. And the one who used to worship Guru Shiv Ji the most, used to praise him a lot. The one who used to worship Guru Shiv Ji for many hours, used to praise him.
So, there was a temple in America. And there, at that time, how was the situation at that time? In the temple, not only were the brahmacharis living there, the householders also used to live in the temple. So, at that time, a mother wrote a letter to Prabhupada, that that mother, she had a small child, and she was saying that at that time, the officials of that temple were saying that you go to Guru Shiv Ji and your children, God will take care of them.
So, what should we do? So, Prabhupada replied, what are you asking? Actually, the children are God's gift. These are not ordinary children. These are Vaikuntha children.
It is your primary service that you take good care of your children. And, after that, if you get some time, you must go to Guru Shiv Ji, you must do some other service. But, it is not like that you take care of your children, leave the care, and you do the preaching.
So, I am surprised why you are getting this question, Prabhupada said. So, what is it? We have to do the preaching, but we have to fulfill So, So, So, So, So, So, So, So, So, So, So, So, So, So, So, So, So, So, So, So, So, So, So, So he said, I was also there, we told him that he shouldn't do this, you complete your education, then complete the responsibilities in your house, bring your parents in a good financial situation, and then you can join. He said, no, I want to join now.
So he said, no, no, you shouldn't join now. So he came to bhakti for 6 months and 1 year. He said, I have understood now, that just like Bali Maharaj rejected Shukracharya, I will reject you.
I want to come in front of God, and you are forcing me. So he said, from here, Mayapur is nearby, I will go to Mayapur and join. If you don't let me join, I will join there.
So he said, I will join there. So he went there, joined for 2-3 months, and then again joined in college. So this kind of feeling, there are a lot of problems in the world.
What happened was, he didn't feel like studying, he felt that he was in the wrong branch, he had his own problems. So to run away from that, he was taking an excuse of bhakti. One, what is the excuse? He was taking an excuse.
So don't do it like this. So the thing is, our physical responsibilities have also come from God's plan. And by God's grace, I can also progress through them.
It's not like, there should not be complete divorce between our material and spiritual life, nor should there be a complete overlapping of our material and spiritual life. But it's not like, whatever I am doing, everything is spiritual. Because I am a devotee, and whatever devotees do is spiritual.
Once I was giving a bhakti shastra class, so they were saying, so the question came, that we should donate to the temple. So how much donation should we give? So they said, in reality, some devotees started saying, that in reality, there is a program in our house, everyone in our house is a devotee, so in reality, whether it's 10%, 15%, 5%, 40%, whatever percentage, in reality, because everyone in our house is a devotee, so 100% of our donation is going to God. So there is no need to give any donation, because everything is going to God.
So, this is the truth. So what happened was, I will come back to this, Once I was giving a bhakti shastra class, so one person said, he came to the program for the first time, he said, in reality, I am a non-karmic yogi. Why? He said, the day I get my salary, I give 100% to my wife, I don't keep anything with me.
So that's why I am a non-karmic yogi. So now, in reality, that 100%, okay, he is not taking anything, but what is he doing? He is giving only to the person who is related to him. So, our non-selfishness, is not selfless in reality.
Of course, it is necessary to fulfill the responsibilities of the family. But, according to our convenience, we can't interpret the shastras differently. So, one is, that everything we have is material, that is spiritual, it is not like that.
What is this? Our selfishness is also there. Even though we have devotees in our family, still, when we live with them, we see them first as our family members, and then as devotees. So, the number of devotees, the number of Krishna's remembrance, the number of Krishna's centers, it is not as intense when we come with the devotees.
So that's why, sometimes, specifically, exclusively, we should give for the service of God. So, we do japa, we come to the temple and give darshan, we come during festivals. What is this? We are doing bhakti exclusively.
So, some laxmi, even though all our family members are devotees, some laxmi, we should definitely give in donation. Because, we are offering it directly to God. And, when we do this, when we do direct bhakti, when we do bhakti directly, when we do bhakti exclusively, then our relationship with God is established.
And, after that, whatever other work we do, in that also, we have a relationship with God. That's why, sometimes we give directly for God, and the rest of the time, we are giving God indirectly. So, in this way, we, bhogena punyam, kushalena papam.
The secret of living in this material world is in the guidance of devotees, in the company of devotees. In this way, each and every person has to put this in his mind in a different way. In what way? Dharma, Artha and Kaam.
Our dharma does not mean karmakand. Our dharma means, our bhakti. And, kaam does not mean only lust.
Kaam means, material happiness. Material happiness. So, if a person is living in the material world, then, if we, work according to our nature, suppose, he is a Brahmin, he is doing the work of Brahmin development.
If he is a Kshatriya, he is doing the work of Kshatriya development. So, in that, there is a material happiness. And, that happiness, working according to his development, is called job satisfaction in the material world.
That, I am getting the job as I want, I am doing it well. So, there is a happiness in that. So, this happiness, is not equivalent to spirituality.
That, we have to understand. And, when we work with that, then, we can do bhakti with stability, all our life. And, in this way, as Narasimhadev has told us, that, we can do bhakti all our life, and return to Bhagavad-gita.
So, in the end, we have discussed a lot. But, in the end, what have we discussed today? That, of Prahlad Maharaj, and Hiranyakashyapu, and Narasimhadev's, we have discussed about that. First, God says, You ask for something.
Prahlad says, I don't want anything. You don't be greedy. In reality, you want to show the qualities of the devotees.
So, the one who asks you for something, he is not a devotee. And, the one who gives you something, just to make you his swami, he is also not a swami. I want that, I should be your selfless devotee.
And, you should always be my selfless swami. And, I don't want anything else. If you want to give something, then, you should remove my bodily desires.
Why? Because bodily desires will take me away from your service. And, by getting rid of bodily desires, I can get salvation, but I don't want salvation. I just want your service.
So, God says, O Prahlad, I know, what you said, the qualities you have told, they are definitely in a pure devotee. And, a pure devotee doesn't ask for anything. But, my desire is that you should accept the king.
And, you won't get trapped in the temple if you make me the center. And, to make me the center, you should listen, you should do kirtan, and at the same time, in the spirit of service, you should do your duty. And, if you do your duty in this way, then you will be free, but at the same time, you will also be a role model for the society, you will also benefit the society.
Then, Prahlad Maharaj says, O Lord, you should take care of my father. Then, God says, your father has taken care of your 21 generations. And, at the same time, the place where you were born, the place where you live, that has also become pure.
And, then God says, you have taken care of your father, you have done your duty, to show the world, you should do his last rites. But, your devotion has taken care of him. And, after doing his last rites, because you are his son now, that's why, the kingdom he had made, I don't want to snatch it from you.
I myself don't want the kingdom. The kingdom he has made, your father has made, you should become the king of it, and rule it as per your wish. And, after that, you will come to me.
Thank you very much. Krantraj Srimad Bhagavatam Ki Jai. Is there any question? Yes.
Any comments? Corrections? Comments? Yes. In the discussion that we had, you said that, Brahma Ji had a clear intention, that he gave the boon to Hiranyakashipu, for the sake of his own prestige. But, now, we always see that, the Acharya of our community is Brahma Ji.
So, if he is the Acharya of our community, then it can be a feeling of a struggling seeker. It can be an effect of such a kalmash, that I should do something for my prestige. But, we give so much importance to Brahma Ji, then how can our Acharya, bring Brahma Ji to that level? And, secondly, when we see that, there is a doubt about Brahma Vihond Leela, in some communities, then how can we pre-concern that? Okay.
Let me ask a question. The first question is that, if Brahma Ji gave the boon to Hiranyakashipu, for the sake of his own prestige, then, how can such a feeling of self-sacrifice, which is the main Acharya of our community, Brahma Ji, come in his mind? So, how can we understand this? So, we have to understand that, in our Vedic Shastra, this, Bhaktivinoda Thakur says that, the scriptures demonstrate perfection amidst imperfection, not perfection distinct from imperfection. What is it? He says that, like, there is a lotus, the lotus rises in the sky.
In this material world, today's filth, the lotus rises in that. Similarly, in this material world, the impure things, in that, the pure devotee, the purification happens. So, in that way, what is the feeling? That sometimes, the great devotees, they too can make mistakes.
So, Yudhishthira Maharaj himself says that, when I played that game, the extent to which I played that game, that was my mistake. I should not have played that much. So, on the other hand, on one hand, we see that, whatever mistake Brahma Ji makes, or the mistake of doing wrong, the attachment, etc., what is that? Because, apart from Bhagwan, no one else is untouchable.
Only Bhagwan is untouchable. That is why, mistakes can happen. So, the pure devotee, his purity, his greatness, what is that? It is not that he does not make any mistake.
His greatness is that, that, his feeling of service, the feeling of worshipping Bhagwan, that, never goes away. Even if a mistake happens, immediately, he comes on the right path. For example, we see that, Shiv Ji, after seeing the Mohini Murti, gets fascinated.
He stays fascinated for some time, but after that, as soon as he understands, after that, what does he say? He says, I have been humiliated so much. I ran after a woman in front of everyone. What will people think about me now? It is not like that.
He does not run. He says, O Bhagwan, You are so great that, You have fascinated me too. So, his center is always Bhagwan.
His center does not become his self-respect. That is why, if in a great devotee, something wrong happens, then we should understand that, because Bhagwan is Achyut, that is why this can happen. And the second thing is that, when this happens, then this, what happens in such great devotees, is done with the scheme of Bhagwan.
So, through the scheme of Bhagwan, they are told to do such things, so that, such teachings are taught. You know, Prabhupada used to say that, if a daughter-in-law comes to the house, then she has to teach her daughter-in-law. So, first, the mother-in-law teaches her daughter.
Why are you doing this? Don't do this. Do this. So, she scolds her daughter.
The daughter already knows, but she does not scold her daughter-in-law. Because the daughter-in-law does not come, she will get scared. So, in that way, the devotees, they, they are not at fault, but to teach the world, sometimes Bhagwan uses devotees.
This was the first question. The second question was that, the Leela of Brahma Vimohan, in some Samratas, that Leela is not told, it is not discussed, nothing is said after that. So, why is it like this? So, in the Madhya Sampradaya, in that, Madhvacharya has written the Shrimad Bhagwat Tatpra, in that, there is the 13th and 14th chapter of the Srimad Bhagwat Tatpra.
He has not written the Tatpra of that. And, because he says, Brahmaji is the best devotee. He is Parameshti.
And he cannot fall in love. So, we have to understand here that, when Chaitanya Mahaprabhu meets the Tattvavadis, What does Tattvavadi mean? Tattvavadi, this is called Tattvavadi according to the Madhya Sampradaya. So, when he meets the Tattvavadis, Chaitanya Mahaprabhu says, his true qualities, his wrong qualities, tell me, what is your true quality? That you do Mayavada Khandan very strongly.
And, but you give a lot of emphasis in Karmakand. So, Karmakand, the path of Karmakand, in that, everything needs to be perfect from the physical point of view. You have to do Yagya.
So, the mantra of every Yagya, should be uttered in a very clear way. And, if it is not uttered, then it is not right. So, you give a lot of emphasis in Karmakand.
And, because of that, the glory of Bhakti, you are not able to understand it. You are giving a lot of emphasis in Varnashram. So, because of that, what is it? So, the physical perfection, when the definition of physical perfection is there, then, still, how can Brahmaji make such a mistake, we do not understand.
But, we understand that, in reality, physical perfection, this spiritual progress, this spiritual greatness, is not necessary. Sometimes, someone can be very perfect from the physical point of view, but, that spiritual progress cannot happen. Sometimes, some spiritual progress can happen, but, physical perfection cannot happen.
So, you should not give too much emphasis on What is it? In Prabhupadaji's texts, there can be from the physical point of view. Some spelling mistakes can be there. Some facts can be there.
Some facts can be wrong. They are physical facts. So, it does not make any difference.
So, once, Prabhupadaji did a dictation in his dictaphone. So, he used a word, which is not in the dictionary. So, now, his editors started discussing what should be done.
So, one editor said, now, pure devotees have used this word. So, we should not of pure devotees. We should change the dictionary.
And, the dictionary should be used. So, others said, it seems right from the emotional point of view. But, from the practical point of view, what should be done? We should ask Prabhupadaji.
So, we asked Prabhupadaji. Prabhupadaji said, change it. Change it.
Write what is right there. So, Jaydev Maharaj asked Prabhupadaji, sometimes, we see that pure devotees, gurus, sometimes make some mistakes. So, Prabhupadaji said, pure devotees never make any mistakes.
But, Prabhupadaji, we see that sometimes, they quote something wrong. Or, some mistakes are made. So, Prabhupadaji said, that is material vision.
What is this? This is the emotional point of view. So, what is the meaning? That means, Prabhupadaji, we have an incorrect conception of perfection. Prabhupadaji said, yes, that the purity of a devotee is not on his emotional maturity or emotional maturity or or maturity or emotional maturity or maturity or maturity maturity or emotional maturity or emotional maturity or emotional maturity or emotional or emotional maturity or emotional maturity or emotional maturity or emotional maturity or emotional maturity or emotional maturity or emotional maturity or emotional maturity or maturity or emotional maturity or maturity or maturity or emotional maturity or emotional maturity Yes, We have to go step by step, step by step.
So, in Chapter 12, this will be related to the whole discourse, I will say it in brief. In Chapter 8, God says first, that you put your whole mind in me, put your intellect in me, in this way you will live in me only. Then in Chapter 9 he says, that if this is not possible for you, then you do Sadhana Bhakti, and try to put your mind in me.
And if you will not be able to do that, then he says, if you can put your mind in me, then at least do Karma for me. Then in Chapter 11, God says, if you can't even do Karma for me, then at least become Nishkama. Means, do your Karma, but as a result, leave it for a good cause.
God is not even saying, if you can't even do Karma for me, then at least do it for me. Leave it for a good cause, just become Nishkama. So, in this way, God has different levels.
So, we can do our work according to our higher level. So, the important thing is, that everyone should relate to God. But pure devotion, we should not consider it less as an element, as a principle.
That is important, that is our goal, and we have to progress towards that goal. But from a practical point of view, we, other people, new people, even in our life, in reality, it is not like that, that we can say that our material worries, or our material concerns, what is the precise word for concerns? Our material, our worldly concerns, our material concerns, not concerns, that is worries. Our material worries, we can say, are important for us.
So, before speaking for us, I will speak for new people. Once, a person asked Prabhupada ji, Swami, what is Vaikuntha? How much joy is there in Vaikuntha? Tell me. So, what did Prabhupada ji say? Vaikuntha is like an ocean of LSD.
So, now, there is no description in the scriptures to compare the joy of Vaikuntha with LSD. So, someone will say, what is this? It is a name crime. The seventh crime is to compare it with material things.
So, is Prabhupada ji committing a name crime? No. He is explaining to that person in his own language when he is trying to accept the name. So, in the same way, we have to tell what is right.
So, my anger has reduced, or my mind has become more controlled, or my concentration has increased. It is right to tell from here. There is nothing wrong in it.
But, we have to tell about the pure devotion at the right time. So, if we only tell about spiritual things, then people do not understand the benefits of material things. And if we only tell about material things, then it will never come in the spiritual sense.
So, we have to tell about both material and spiritual things at the right time. And that is why Vedic culture is not only a spiritual culture. It has a spiritual center, but it is also material.
If we look at Bhagavatam, and leave aside Vedic Shastra, I have a friend in Bhagavatam. He is doing his Ph.D. in Bhagavatam. If we look at the percentage, how many shlokas in Bhagavatam are directly about Bhagavan, about Bhagavan's devotion, and how many shlokas are about Rajkara Bhar, about material things.
More than 50% of Bhagavatam shlokas are about the problem, the solution, etc. So, it is not like that. We have to keep both spiritual and material things in mind.
And even in our life, our material worries should not think that I will not take this material thing in front of Bhagavan. What is important? We have to connect with Bhagavan. So, if our material worries are important for us, then manifesting them in front of Bhagavan is a method by which we can get closer to Bhagavan.
If, suppose you have a friend, and you think he is a very close friend, but you have a very big problem in your life, and you think that you will never tell this friend. Then that closeness will reduce. Why? When we talk about the things in our heart that are disturbing us, our heart becomes lighter.
So, what happens when we talk about those things? Not only does the heart become lighter, but the relationship between both becomes even closer. So, what we have to do? If we have a physical problem, a financial problem, a health problem, or a very bad relationship, then we should not think that all these things are physical, we should not think about them, we should not think about them in front of Bhagavan. No, we can manifest them in front of Bhagavan, but when we manifest them then we should not make our bhakti conditional to the solution of the problem.
That Bhagavan, if you solve this problem, then only I will do bhakti. No, it is not like that. Bhagavan is the problem, and if this problem is solved, then I will be able to do bhakti from today itself.
If the problem is not solved, then I will continue to do bhakti in whatever situation it is. But I have this problem, and I request you to either solve it, or how can I continue to serve you What should I do? Give me guidance on this. The most important thing is that we have to establish a relationship with Bhagavan, and to make that relationship selfless is the second step.
And if you go in dark red, especially in chromatology, there are different colors, but all of them are common, they are red in color. First of all, we have to serve Bhagavan, to the extent that we can, in bhakti, and after that we have to be pure. If we want to be pure from the beginning, then what will happen? Bhakti will not be there, but purity will be there.
Bhakti has nothing to do with our life. So what do we have to do? If we have physical problems, we can present them to Bhagavan, and we can ask Bhagavan to guide us. But it should not be conditional.
Bhagavan, if you solve this, then only I will do bhakti. No, if you don't solve this, then also I will do bhakti, but please guide me. I bow to Lord Narasimha, I bow to Narasimha Chaturthi, I bow to all the devotees, I bow to all the devotees,.