Śrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 5th Canto, Pandal Lecture

Prabhupāda: Śrīmad-Bhāgavatam, pañcama skandha, Fifth Canto. There are twelve cantos, skandhas, or division, of the Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam amalaṁ purāṅaṁ yad vaiṣṅavānāṁ priyam [SB 12.13.18]. Śrīmad-Bhāgavatam is amalaṁ purāṅam. Amala means spotless. There are eighteen purāṅas. Six purāṅas for the sattvika people, those who are in the modes of goodness. There are three qualities of the material nature: sattva-guṅa, rajo-guṅa, tamo-guṅa. The living entities, or the jīvātmās, they are in this material world for sense gratification. Anyone, beginning from Lord Brahmā down to the small ant or microscopic insect, everyone, every living entity, has come here in this material world for gratifying their senses.

The Prema-vivarta, an authorized book by one of the disciples of Lord Caitanya, he says... It is in Bengali:

kṛṣṅa bhuliya jīva bhoga vāñchā kare pāśate māyā tāre jāpaṭiyā dhare [Prema-vivarta 6.2]

[When an individual soul forgets his eternal relationship with God and tries to lord it over the material nature or resources, that condition, that forgetful condition, is called māyā, or illusion.]

As soon as we desire to enjoy... Because constitutionally we are not enjoyer; we are enjoyed. We are not predominator, but we are predominated. That is our position. And Caitanya Mahāprabhu says, jīvera svarūpa haya nitya kṛṣṅa dāsa [Cc Madhya 20.108-109]. Our real position is to remain eternal servant of Kṛṣṅa. This is our real position. But because we have got little independence... Because we are part and parcel of Kṛṣṅa... Kṛṣṅa is supremely independent, abhijñaḥ sva-rāṭ. Description of Kṛṣṅa, the Supreme Personality of Godhead, is there in the Śrīmad-Bhāgavatam: janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ sva-rāṭ [SB 1.1.1]. Sva-rāṭ means fully independent.

Kṛṣṅa is fully independent. But because we are part and parcel of Kṛṣṅa, we are minutely possessing almost—not all—all the qualities of Kṛṣṅa in proportionately in minute quantity. Just like the particle of gold is also gold. That is nothing else but gold. But the value of that particle is different from the gold mine. Our relationship with Kṛṣṅa is like that. Kṛṣṅa is just like the gold mine, and I and you, just like gold earring.

The gold earring or gold finger ring or any golden ornament, that is gold undoubtedly, but is not as big as the gold mine. That is the difference between God and ourself. That is the difference. Qualitatively we are one, being part and parcel of the Supreme Absolute Truth, but quantitatively we are different. Therefore, simultaneously, we are one and different. This is called acintya-bhedābheda tattva.

[It is the living entity's constitutional position to be an eternal servant of Kṛṣṅa because he is the marginal energy of Kṛṣṅa and a manifestation simultaneously one and different from the Lord.]

Acintya. We cannot conceive, in our present status of life, that one thing can be equal and different from another. But if we think over it little soberly, we can understand. This is the example. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ [Bg 15.7].

[The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.]

So aṁśa, particle, that is also sanātana. Not that, as the Māyāvādī philosophers say, that because we are now under the illusion, therefore we are thinking as different; otherwise, God and we are the same. This Vaiṣṅava philosophy, Caitanya Mahāprabhu's philosophy, acintya-bhedābheda-tattva. There are other Vaiṣṅava philosophers also—viśuddha-dvaita, dvaitādvaita, advaita, like that. So many philosophies are there. But Caitanya Mahāprabhu, the latest ācārya, who appeared five thousand years ago, er, five hundred years ago, I'm sorry, He preached this acintya-bhedābheda-tattva. Means that jīva, simultaneously one and different: one in quality and different in quantity. This is very reasonable. And it is confirmed in the Vedas, Upaniṣad. Just like in Kaṭhopaniṣad it is said:

nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ vidadhāti kāmān [Kaṭha Upaniṣad 2.2.13]

[The Supreme Lord is eternal and the living beings are eternal. The Supreme Lord is cognizant and the living beings are cognizant. The difference is that the Supreme Lord is supplying all the necessities of life for the many other living entities.]

So Kṛṣṅa is the supreme nitya, eternal, and we are also eternal. Kṛṣṅa says in the Bhagavad-gītā, mamaivāṁśa jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg 15.7].

[The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.]

We are eternal, and Kṛṣṅa is also eternal. That is qualitatively one. Kṛṣṅa is cetana, living force. We are also living force. So in that way, we are one in quality. But His living force and our living force, different in quality. His creative power, my creative power, your creative power, they are different. You can create a few skyscraper buildings, but Kṛṣṅa has created millions and trillions of universes. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṅḍa-nāthāḥ [Bs 5.48].

[Brahmā and other lords of the mundane worlds, appearing from the pores of hair of Mahā-Viṣṅu, remain alive as long as the duration of one exhalation of the latter [Mahā-Viṣṅu]. I adore the primeval Lord Govinda of whose subjective personality Mahā-Viṣṅu is the portion of portion.]

Yasya prabhā prabhavato jagad-aṅḍa-koṭi [Bs 5.40].

[I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upaniṣads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.]

Jagad-aṅḍa-koṭi. We are simply experiencing one jagad-aṅḍa, or universe, but there are jagad-aṅḍa-koṭi: there are millions and trillions of universes. Ekāṁśena sthito jagat.

atha vā bahunaitena kiṁ jñātena tavārjuna viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat [Bg 10.42]

[But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.]

Kṛṣṅa, when He was inquired about His opulence, about His potencies, vibhūti, Kṛṣṅa explained that "I am like this, I am like this, I am like this." But He concluded that "How much I shall describe? Try to understand this."

atha vā bahunaitena kiṁ jñātena tavārjuna viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat [Bg 10.42]

"This whole material manifestation, cosmic manifestation, is maintained by one of My plenary portion, Paramātmā." That is also confirmed in the Brahma-saṁhitā:

eko 'py asau racayituṁ jagad-aṅḍa-koṭi yac-chaktir asti jagad-aṅḍa-cayā yad-antaḥ aṅḍāntara-stha-paramāṅu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.35]

[He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.]

So Kṛṣṅa, by His one plenary portion as Paramātmā... The Absolute Truth is realized in three ways: Brahman, Paramātmā and Bhagavān.

vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]

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

So Kṛṣṅa, by His Paramātmā feature, He is all-pervading. He is in all universes. He is all, everywhere, in the heart of all living entity. Īśvaraḥ paramaḥ... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg 18.61].

[The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.]

And He is also within the atom. Aṅḍāntara-stha-paramāṅu-cayāntara-stham [Bs 5.35].

Aṅor aṅīyān mahato mahīyān. This is Kṛṣṅa. So one has to understand Kṛṣṅa perfectly.

So for preliminary study of Kṛṣṅa, there is Bhagavad-gītā, how to understand Kṛṣṅa. And next... Bhagavad-gītā is the A-B-C-D, primary entrance to the understanding of spiritual life. This is A-B-C-D. But people are so fallen that they cannot understand even A-B-C-D, what to speak of becoming graduate or postgraduate. In this age people are so fallen. This Mahābhārata... Mahābhārata was given by Vyāsadeva for the less intelligent class of men: strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā [SB 1.4.25].

[Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahābhārata for women, laborers and friends of the twice-born.]

Śruti means Vedas. Vyāsadeva considered that stri, woman; śūdra, the fourth-class men...

Strī-śūdra-dvija-bandhūnām... Dvija-bandhu means those who are born in higher-class society—brāhmaṅa, kṣatriya, vaiśya—but they are not qualified. They are simply proud of getting birth in higher families. They are called dvija-bandhu. They are equal to woman and the śūdra. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā. Trayī means the Vedas. Karma-kāṅḍa, jñāna-kāṅḍa, upāsana-kāṅḍa. There are three methods in understanding Vedas, and their language, their process, is very difficult.

Therefore Vyāsadeva, considering the immediate inauguration of Kali-yuga... Because Vyāsadeva appeared at the end of Dvāpara-yuga. So before writing these Vedas, Vyāsadeva, by Vyāsadeva, there was no written scripture. Therefore these Vedas are called śrutis. People learn it simply by hearing, śruti. Śrotram. Śrotriyam. Tad-vijñānārthaṁ sa gurum eva abhigacchet śrotriyaṁ brahma-niṣṭham [Muṅḍaka Upaniṣad 1.2.12].

[To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth.]

Śrotriyam means the guru must be expert who has heard from his bona fide spiritual master. That's śrotriyam, not śaukram. Śaukram means generation by semina, and śrotriyam, generation by hearing from the bona fide spiritual master. Śrotriyaṁ brahma-niṣṭham. After hearing, one must be firmly fixed up in brahma-jñāna. Brahma-niṣṭham. This is called śrotriyam.

So dvija-bandhu means who has not perfected his knowledge by hearing from the bona fide source. He is called dvija-bandhu. And the śūdras have no facility, neither the woman has got the facility to go to the gurukula and become a brahmacārī and remain there and learn the Vedic literature. Because women were not allowed, neither could follow. It is not discrimination; it is actual fact by nature. There may be some exception, but by nature it is so fixed up. So for them, this Mahābhārata, greater history, or history of greater India, Mahābhārata.

This bhārata... Bhārata means this planet, not this small land now we are occupying. No. This whole planet is called Bhārata-varṣa. Since the time of Mahārāja Bharata... He was the emperor of the whole world. Formerly we understand from history that the king of Hastināpura was the emperor of the whole world, up to Mahārāja Parīkṣit, five thousand years ago. After that, it became separated on account of depreciation of the Vedic culture. They could not control. Just like we could not control Pakistan. They have gone away. Pakistan, twenty years ago, it was India, but they have left you. The Mussulmans, they left you because you could not control them. That is your fault.

And the fault is depreciation of the Vedic culture. In the Vedic culture there is no such thing that once one has become fallen, he cannot be reclaimed. He can be reclaimed. It doesn't matter however fallen he is. Just like in the Bhagavad-gītā Kṛṣṅa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ [Bg 9.32].

[O son of Pṛthā, those who take shelter in Me, though they be of lower birth—women, vaiśyas [merchants], as well as śūdras [workers]—can approach the supreme destination.]

Pāpa-yoni. According to Vedic culture the lower class of people... Lower class of people means one who cannot be educated to the Vedic culture. He is called lower class. Otherwise the Vedic culture is open for everyone. So Kṛṣṅa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ. Never mind, papa-yoni. He can be claimed. Striyaḥ śūdrās tathā vaiśyās te 'pi yānti parāṁ gatim.

So suppose these Muhammadans or others in India... The Muhammadans, these Muhammadans, did not come from any other part of the world. They were lower class and they, after Aurangzeb's propaganda of jizyah tax, some of them or more of them, they became Mussulmans. This is the historical fact. So why they were not reclaimed again? Reclaimed. Of course, some of the sannyāsīs, they tried to reclaim, but that was not the proper way; therefore it was failure.

The proper way of reclaiming all the fallen souls: by Kṛṣṅa consciousness movement. Kṛṣṅa says, māṁ hi pārtha vyapāśritya. One has to be educated to take shelter of the lotus feet of Kṛṣṅa. Māṁ hi pārtha vyapāśritya. Not otherwise. You cannot propagate śuddhi movement by otherwise. You have to reclaim everyone to the Vedic platform by making him Vaiṣṅava. Because when one becomes Vaiṣṅava, he becomes transcendental. That is confirmed in the Bhagavad-gītā. Māṁ hi pārtha..., er, māṁ ca 'vyabhicāriṅi-bhakti-yogena yaḥ sevate [Bg 14.26].

[One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.]

Avyabhicāriṅi-bhakti-yogena. Bhakti-yoga, the process of devotional service, if one is engaged, avyabhicāriṅi, without any adulteration... Real bhakti-yoga means,

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṅānu- śīlanaṁ bhaktir uttamā [Bhakti-rasāmṛta-sindhu 1.1.11]

[One should render transcendental loving service to the Supreme Lord Kṛṣṅa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.]

This is real bhakti.

There cannot be any motive behind bhakti-yoga. Anyābhilāṣitā-śūnyam and jñāna-karmādy-anāvṛtam [Cc Madhya 19.167],

[When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṅa favorably, as Kṛṣṅa desires.]

and transcendental to the position of philosophical speculation and fruitive activities. Jñāna-karmādy-anāvṛtam. Ānukūlyena kṛṣṅānu-śīlanam. Just simply to serve Kṛṣṅa favorably, ānukūla, that is bhakti. So this bhakti is called avyabhicāriṅi-bhakti: without any adulteration, without any mutilation; perfect bhakti. So by that bhakti,

māṁ ca yo 'vyabhicāriṅi bhakti-yogena sevate sa guṅān samatītyaitān brahma-bhūyāya kalpate [Bg 14.26]

[One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.]

That person who is engaged in pure devotional service, he transcends all the qualities of material nature.

Our defect is... Just like I have already explained that we are gold because we are part and parcel of Kṛṣṅa. Kṛṣṅa is the big gold; we are simply small particle of gold. That is the difference. But gold is always valuable, may be a small particle or big. So our position is transcendental. Our position is not material. But we have been captured by the material nature because we wanted to disobey the orders of Kṛṣṅa. Kṛṣṅa bhuliya jīva bhoga vāñchā... And because we disobeyed or we did not like to serve Kṛṣṅa, therefore we have been sent into this material world. Icchā-dveṣa-samutthena sarge yānti parantapa [Bg 7.27]. Icchā: "Why shall I serve Kṛṣṅa? Why shall I not become Kṛṣṅa? Let me become God."

That is still going on. Even big, big advanced spiritually sannyāsī, they are thinking that "I am Kṛṣṅa. I am Kṛṣṅa. Why shall I go to serve Kṛṣṅa? This is slave mentality. Just become Kṛṣṅa. I am Kṛṣṅa. Now I am in māyā; I am not Kṛṣṅa. But as soon as my māyā is over, then I become Kṛṣṅa." Then the question is: "If you are Kṛṣṅa, why māyā covered you? Then māyā is greater than Kṛṣṅa." So this question they cannot answer, that "Why you have been fallen?" No.

The real explanation is that because we are little Kṛṣṅa... Just like the father and the little child, if there is fight, the father may come out victorious, the child may become overwhelmed, similarly, we are also Kṛṣṅa, a small particle of Kṛṣṅa, but some way or other, when we come in touch with this material world, we contact either of the three modes of material nature, sattva-guṅa, rajo-guṅa, tamo-guṅa, and according to our association with the particular type of nature, we get a different type of body. Kāraṅāṁ guṅa-saṅgaḥ asya sad-asad-janma-yoniṣu [Bg 13.22].

Why there are different types of living entities, different types of bodies? That is explained in the Bhagavad-gītā. Kāraṅam, the cause, the reason is, guṅa-saṅgaḥ asya. Guṅa saṅgasya. So we are gold, but some gold has fallen in the mud, some gold has fallen in the water, some gold has fallen on the grass. These are examples. They are very much nicely explained in the Vedic literature. Sometimes the living entity is considered as the spark of fire. You have seen the sparks of fire. So the fire, original fire, is never covered by māyā or darkness. But the small particle of fire, which are called sparks, they, as soon as come out of the fire, they are extinguished. No more, I mean to say, sparking.

So this is our position. Although we are part and parcel of Kṛṣṅa, sanātana, eternally... Manaḥ-ṣaṣṭhāni indriyāṅi prakṛti-sthāni karṣati. Because on account of our material mind... Material mind means the mind is absorbed in the thought of enjoying this material world. This is the beginning of our material disease. Manaḥ-ṣaṣṭhāni indriyāṅi [Bg 15.7].

[The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.]

Then according to the mind, we develop different senses, and we are trying to enjoy this material world in different type of body. That is our material disease. Manaḥ-ṣaṣṭhāni indriyāṅi prakṛti-sthāni karṣati.

Therefore the whole Vedic literature is meant for reminding us about our original position. That is explained in the Caitanya-caritāmṛta. Kṛṣṅa... Anādi bahirmukha jīva kṛṣṅa bhuli' gela. We have forgotten Kṛṣṅa, anādi. Anādi means we do not know when we did forgot, but we have forgotten our relationship. Anādi bahirmukha jīva kṛṣṅa bhuli'..., ataeva kṛṣṅa veda-purāṅa karilā. These Vedas and the Purāṅas, they are meant for reminding us, to give us information that "You are not this material body. You are not Indian, you are not American, you are not brāhmaṅa, you are not śūdra. You are eternally part and parcel of Kṛṣṅa. So your business is to serve Kṛṣṅa." This is the purpose of all Vedic literature. Vedaiṣ ca sarvair aham eva vedyam [Bg 15.15].

[I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of Vedānta, and I am the knower of the Vedas.]

So the Bhagavad-gītā is giving us directly information about our relationship with Kṛṣṅa. Kṛṣṅa personally giving instruction that what is His position and what is our position, what is our relationship with Him and what is the ultimate goal of life. These are called, in Sanskrit language, sambandha, abhidheya, prayojana. Sambandha means we must know what is our relationship with God, Kṛṣṅa. That is called sambandha. Everyone is speaking about God. That is human nature. Any civilized form of human society has some sort of religious principles, to understand God. That is a fact. So in the human form of life, this is the main question. This is called brahma-jijñāsā: "What is my relationship with God? What I am? Why I am suffering in this material world? Is there any solution?" This is the business of human form of life, not to imitate the animals how to eat nicely, how to live nicely, how to have sexual intercourse nicely and how to defend. These are animal propensities. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narānām [Hitopadeśa 25].

[Both animals and men share the activities of eating, sleeping, mating and defending. But the special property of the humans is that they are able to engage in spiritual life. Therefore without spiritual life, humans are on the level of animals.]

The animals are also doing the same business, whole day and night.

Therefore Bhāgavata says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]:

[Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.]

"This human form of life is not meant for to work so hard like hogs and dogs simply for sense gratification." The aim is only sense gratification. In the modern civilization they have no other aim. They do not know "What is God, what is my relationship with God, what is the ultimate goal of life, how shall I work in this material world." These questions are rejected. It is very abominable condition of the human society. Therefore this Kṛṣṅa consciousness movement is very important to enlivening the whole human society to his real position, constitutional position. Jīvera svarūpa haya nitya kṛṣṅa-dāsa [Cc Madhya 20.108-109].

mamaivāṁśo jīva-bhūta jīva-loke sanātanaḥ manaḥ ṣaṣṭhānīndriyāṅi prakṛti-sthāni karṣati [Bg 15.7]

[The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.]

So long, long ago there was a atheist king, Hiraṅyakaśipu, Hiraṅyakaśipu, and his son happened to be a Vaiṣṅava, Prahlāda. So Prahlāda, from the beginning of his life, he was a Vaiṣṅava, although born of a atheist father, Hiraṅyakaśipu. So we shall try to explain the life of Prahlāda Mahārāja while reading Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam, there are twelve cantos, out of which we are just trying to explain in the Fifth Canto. Fifth Canto..., not Fifth Canto; Seventh Canto, Fifth Chapter, Prahlāda Mahārāja's upākhyāna. So Prahlāda Mahārāja, his father Hiraṅyakaśipu was so powerful king that he became by force, demonic force, he became practically the ruler of the all planets. There are different planetary system within this universe. So this demon, Hiraṅyakaśipu, some way or other, he achieved great prowess and he conquered over all the planets. Even the demigods, they were under the subjugation of Hiraṅyakaśipu.

So his son Prahlāda, from the very beginning of his life, because he got instruction from Nārada Muni within the belly of his mother... This is the story. When the demigods conquered over this Hiraṅyakaśipu, they captured his wife, Kayādhu. At that time the wife of Hiraṅyakaśipu was pregnant, and Prahlāda Mahārāja was there. So because the woman was pregnant, the demigods were taking her away. On the way, Nārada Mahāmuni met the demigods, Indra. So he inquired, "What you are doing? You are dragging a woman? Oh, this is not good." So they explained that "We have nothing to do with this woman. Because within the womb of this woman there is a son of Hiraṅyakaśipu—he is also demon—therefore, as soon as she gives birth to the child, we shall kill him. This is our program." Nārada Muni said, "No. This child is not demon. This child is a great devotee, mahā-bhāgavata. So you cannot do that."

So they accepted the word of Nārada Muni and they offered obeisances, "Oh, here is a Vaiṣṅava." This is demigod. Although they were carrying out, thinking of the child as a demon, but when they heard from Nārada Muni that "This child is not a demon; he is a great devotee," immediately they offered respect and they circumambulated the mother of Prahlāda Mahārāja and they went away. And the lady was taken care of, Nārada Muni. And Nārada Muni instructed the mother. Because as soon as you meet some saintly person, his business is to instruct you about spiritual matter. So Hiraṅyakaśipu's wife was situated in the house, in the āśrama of Nārada Muni, and she wanted protection that "Until my husband comes back, kindly give me protection so that my child may not take birth." So Nārada Muni gave her benediction, "Yes, even it is mature, unless your husband comes back, you will not deliver the child."

So he instructed, and the instruction was so powerful. Spiritual instruction is not conditioned by the material nature. Ahaituky apratihatā. That is stated in the Śrīmad-Bhāgavatam:

sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ahaituky apratihatā yayātmā samprasīdati [SB 1.2.6]

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

This instruction of bhakti is so powerful that even a child can receive it in any condition of life. We have seen when our saṅkīrtana is performed, especially the children, they immediately imitate. Because they cannot vibrate, small children, but they give claps. The saṅkīrtana movement is so perfect that there is no question of any material condition. In any condition Kṛṣṅa consciousness can be aroused, provided it is in touch with a Kṛṣṅa conscious bona fide spiritual master.

So this child, Prahlāda Mahārāja, from..., in the womb of his mother he learned spiritual instruction and he became Kṛṣṅa conscious. Therefore from his birth he was chanting this Hare Kṛṣṅa mantra, and his father was very, very much unhappy: "What kind of child is born? He is Kṛṣṅa conscious." Because he is..., he was very much against Viṣṅu. Because Lord Viṣṅu killed his brother Hiraṅyākṣa, so Hiraṅyakaśipu always considered Viṣṅu as the enemy. So he did not like that his son Prahlāda Mahārāja should become a Vaiṣṅava. Vaiṣṅava means viṣṅur asya devatā iti vaiṣṅava.

One who has taken..., accepted Lord Viṣṅu... That is the Vedic instruction, to take shelter of Lord Viṣṅu. Oṁ tad viṣṅoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ [Ṛg Veda 1.22.20].

[The lotus feet of Lord Viṣṅu are the supreme objective of all the demigods. These lotus feet of the Lord are as enlightening as the sun in the sky.]

This is Ṛg mantra, Ṛg-veda mantra. Viṣṅoḥ paramaṁ padam. Those who are sūraya, sūri or devatā, they are always aiming at the lotus feet of Viṣṅu. Tad viṣṅoḥ paramaṁ padam. That is the highest perfection of life. Other demigods, they are not our goal of life. That is also condemned in the Bhagavad-gītā: kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ [Bg 7.20]. Anya-devatāḥ. Who are the worshipers of the anya-devatā, other demigods? Those who are lost of their senses. Kāmais tais tair hṛta-jñānāḥ. These are the statements. In the Bhāgavata also it is said, na te viduḥ svārtha-gatiṁ hi viṣṅum [SB 7.5.31].

[Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṅu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.]

People generally, they do not know that their goal of life should be to take shelter of Viṣṅu. Viṣṅu-tattva and kṛṣṅa-tattva the same thing.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu kṛṣṅaḥ svayaṁ samabhavat paramaḥ pumān yo govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.39]

[I worship Govinda, the primeval Lord, who manifested Himself personally as Kṛṣṅa and the different avatāras in the world in the forms of Rāma, Nṛsiṁha, Vāmana, etc., as His subjective portions.]

So our aim of life should be how to understand viṣṅu-tattva, Kṛṣṅa. Kṛṣṅa is the origin of viṣṅu-tattva. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg 7.7].

[O conqueror of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.]

He is the origin. Janmādy asya yataḥ [SB 1.1.1]. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg 10.8].

[I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.]

These are things. Aham ādir hi devānāṁ maharṣīṅāṁ ca sarvaśaḥ [Bg 10.2]. These are there. So Prahlāda Mahārāja, by the grace of Nārada Muni, he became a great devotee, and... From the beginning of his life. This is another advantage. If you become a devotee of the Lord, then your next life is guaranteed as human being. Yoga-bhraṣṭaḥ sanjāyate.

Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭaḥ sañjāyate [Bg 6.41].

[The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.]

One who is a devotee but could not finish the devotional function in one life, he is given chance another, another chance to take birth in a very good family. Good family means śucīnāṁ śrīmatāṁ gehe: either in the family of a very highly elevated brāhmaṅa, śucīnām, or śrīmatāṁ, or very rich family. Brāhmaṅa or vaiśya family or kṣatriya family. So either brāhmaṅa family or kṣatriya family or vaiśya family, it doesn't matter—a human being. So yoga-bhraṣṭaḥ sanjāyate. Let us begin our life in Kṛṣṅa consciousness in this life. It doesn't matter if we cannot finish, but whatever we can finish, that is our eternal asset. Svalpam apy asya dharmasya trāyate mahato bhayāt [Bg 2.40].

[In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.]

Even if we slightly touch only Kṛṣṅa consciousness, then mahato bhayāt. Just like Ajamila, he was saved.

So these are the instruction of Vedic literature, especially in the Śrīmad-Bhāgavatam. Bhāgavatam. The Bhāgavatam, it is derived from the word bhagavat-śabda. Bhagavat-śabda means bhagavān, and bhāgavata means those who are in connection with Bhagavat, Bhagavān. So this Śrīmad-Bhāgavatam means it is in connection with the Supreme Lord and His devotee. A devotee is called bhāgavata, and the book about Bhagavān, that is also bhāgavata. There are two kinds of bhāgavatam. The living bhāgavatam is the devotee, and the representation Bhāgavatam is the Bhagavat-grantha. There is no difference.

Absolute means there is no difference. Kṛṣṅa is Absolute; therefore either this grantha-bhāgavatam or the devotee bhāgavata or Kṛṣṅa, they are all one. That is Absolute conception. Advaya-jñāna. We should not distinguish a devotee from Bhagavān. We shall not distinguish Bhāgavatam from Bhagavān. When we read Bhagavad-gītā—practically every one of us reads—we should not think that Bhagavad-gītā is different from Kṛṣṅa. Bhagavad-gītā is as good as Kṛṣṅa. It is not ordinary book. Ordinary book is different from the author, but this Bhagavad-gītā is Bhagavān Himself.

ataḥ śrī-kṛṣṅa-nāmādi na bhaved grāhyam indriyaiḥ sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Cc Madhya 17.136]

[Therefore material senses cannot appreciate Kṛṣṅa’s holy name, form, qualities and pastimes. When a conditioned soul is awakened to Kṛṣṅa consciousness and renders service by using his tongue to chant the Lord’s holy name and taste the remnants of the Lord’s food, the tongue is purified, and one gradually comes to understand who Kṛṣṅa really is.]

nāma cintāmaṅiḥ kṛṣṅaś caitanya-rasa-vigrahaḥ pūrṅaḥ śuddho nitya-mukta 'bhinattvān nāma-nāminoḥ [Cc Madhya 17.133]

[The holy name of Kṛṣṅa is transcendentally blissful. It bestows all spiritual benedictions, for it is Kṛṣṅa Himself, the reservoir of all pleasure. Kṛṣṅa’s name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Kṛṣṅa Himself. Since Kṛṣṅa’s name is not contaminated by the material qualities, there is no question of its being involved with māyā. Kṛṣṅa’s name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Kṛṣṅa and Kṛṣṅa Himself are identical.]

So Bhagavad-gītā or Śrīmad-Bhāgavatam or Kṛṣṅa's name, Kṛṣṅa's form, Kṛṣṅa's pastime, anything about Kṛṣṅa, they are one. Abhinnatvān nāma-nāminoḥ. Abhinnatvān, that is not separated. Therefore by chanting this Hare Kṛṣṅa mahā-mantra, you directly contact with Kṛṣṅa. Abhinnatvān nāma-nāminoḥ. Kṛṣṅa is the nāminoḥ, and Hare Kṛṣṅa mantra is His name. But they are abhinna. Otherwise, how this Hare Kṛṣṅa movement is being so quickly appreciated all over the world? Because there is no difference between chanting of Hare Kṛṣṅa mantra and meeting Kṛṣṅa eye to eye, face to face. There is no difference. Simply one has to realize. The more you become purified by chanting this Hare Kṛṣṅa mantra, you see Kṛṣṅa face to face. People are asking, "Can you show me God?" You can see God. Simply prepare your eyes. Simply prepare your ears. You will... By hearing. Ceto-darpaṅa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṅam [Cc Antya 20.12].

[Let there be all victory for the chanting of the holy name of Lord Kṛṣṅa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṅa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.]

So this is a very scientific movement, authorized, practical. You chant Hare Kṛṣṅa mantra and you will realize that gradually you are advancing to meet Kṛṣṅa face to face. That is possible. Chant Hare Kṛṣṅa:

Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

[break] ...still people are feeling some difficulty or some deficiency in the whole structure, and that deficiency can be fulfilled, can be satisfied by making people Kṛṣṅa conscious. This is the movement.

So we have got ample literature. Not only Bhagavad-gītā, Śrīmad-Bhāgavatam—others. There are hundreds of literatures, and we have already published about twenty books like this. So we shall request... All the Life Members, they have got our books. Those who are not Life Members, I would request them to become Life Member, and we give you more than your money, books' worth. We want that everyone, every scholar, every thoughtful man should read these books, Bhagavad-gītā As It Is. We are... These books are very much welcome in the Western countries. I have got report just now, I have received from Los Angeles. The report is that within the three days of Christmas holidays, we have sold one lakh worth of books within three days. So our books are being very much welcomed in the Western countries, especially the Bhagavad-gītā As It Is.

So this movement is very important movement. It is not a fanaticism. It is based on science, philosophy and authority, and Vedic principles. And all the students, they are following strictly the Vedic principles. They do not indulge in illicit sex life, meat-eating, intoxication up to drinking of coffee, tea and smoking. They have given up. This is Vedic principles. And they do not take part in gambling. They regular chant Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare, sixteen rounds. In this way we are training. Not only we are training these young boys, but we are training their sons and children. We have got a very nice school in Dallas, Texas. From the very beginning they are being taught about Kṛṣṅa consciousness, how to rise early in the morning, how to take part in the maṅgala ārātrika, how to take prasādam. Then teaching, they are learning Sanskrit and English especially, a little geography, mathematics. We have started a school.

So do not take this movement very insignificantly. Try to understand this movement with all your intelligence. As Caitanya-caritāmṛta author says, caitanyera dayāra kathā karaha vicāra. Vicāra. Just put your judgment. Try to understand with logic and try to understand with philosophy. Not as a fanatic. Vicāra. Vicāra karile citte pābe camatkāra. And if you rightly judge this movement, you will find it very sublime.

So we have got four branches now in India, out of 102 branches all over the world. But especially this movement is easier for the Indians, because by birth they are imbibed with the Kṛṣṅa consciousness idea. Caitanya Mahāprabhu said,

bhārata-bhūmite manuṣya-janma haila yāra janma sārthaka kari' kara paropakāra [Cc Ādi 9.41]

[One who has taken his birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people.]

So Indians are meant for welfare activities for the whole world. And how they will do? Not by begging: "Give me rice, give me milk powder, give me money, give me this." No. If you spread this Kṛṣṅa consciousness movement all over the world, then you will be respectful. People will like it. They are very hungry for this Kṛṣṅa consciousness. So I am struggling alone. I require many Indians to join and spread this movement all over the world.

Thank you very much. Hare Kṛṣṅa.

Devotees: Jaya! [end]