Śrīmad-Bhāgavatam 1.10.7

Pradyumna: [leads chanting of verse] [Prabhupāda and devotees repeat]

uṣitvā hāstinapure māsān katipayān hariḥ suhṛdāṁ ca viśokāya svasuś ca priya-kāmyayā [SB 1.10.7]

[break]

uṣitvā—staying; hāstinapure—in the city of Hastināpura; māsān—months; katipayān—a few; hariḥ—Lord Śrī Kṛṣṅa; suhṛdām—relatives; ca—also; viśokāya—for pacifying them; svasuḥ—the sister; ca—and; priya-kāmyayā—for pleasing.

[01:07]

Translation: "Śrī Hari, or Lord Śrī Kṛṣṅa, resided at Hastināpura for a few months to pacify His relatives and please His own sister, Subhadrā."

Prabhupāda: So read the purport also.

Pradyumna: Purport: "Kṛṣṅa was to start for Dvārakā, His own kingdom, after the Battle of Kurukṣetra and Yudhiṣṭhira's being enthroned, but to oblige the request of Mahārāja Yudhiṣṭhira and to show special mercy to Bhīṣmadeva, Lord Kṛṣṅa stopped at Hastināpura, the capital of the Pāṅḍavas. The Lord decided to stay especially to pacify the aggrieved King, as well as to please Subhadrā, sister of Lord Śrī Kṛṣṅa. Subhadrā was especially pacified because she lost her only son, Abhimanyu, who was just married. The boy left his wife, Uttarā, mother of Mahārāja Parīkṣit. The Lord is always pleased to satisfy His devotees in any capacity. Only His devotees can play the part of His relatives. The Lord is Absolute."

Prabhupāda: So we are personalist. We believe... Not believe, not the question of believe, but actually the ultimate truth of Absolute is a person. That is the statement of Vyāsadeva.

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.]

Tattva-vit, those who are in knowledge of the tattva, or the Absolute Truth, they know that ultimately the Absolute Truth is manifested as a person like you, like me. Not exactly like you, like me, but so far personality is concerned, individuality is concerned, He is like us. In the Bible it is said, "Man is made after God." Because God is person, therefore we are person. Otherwise, wherefrom our personality comes? God is the origin of everything. Therefore He is the origin of personality, individuality; otherwise, how we are person? How we are individual? Wherefrom we get this personality, individual?

So the foremost feature of the Absolute Truth is a person. And as a person, He has got the same feelings as we have got. As we have got feelings for our relatives, for our brothers, for our sisters, for our friends, for our enemies, the same thing there is also. If you study your personality or your friend's personality, you can get a rough idea of the Supreme Personality, because our personality is dependent on the Supreme Personality. Mamaivāṁśaḥ. We are simply fragmental personality, just like the sparks and the fire, or the drop of ocean water and the ocean. The difference is in quantity. A drop of ocean water or a fragmental spark of the fire is of the same quality like the fire or the ocean. But in magnitude it is very, very small. God is vibhu, the greatest, and we are the smallest. God is infinite; we are finite, infinitesimal. That is the difference. Otherwise everything is there, as we have got.

Just like the son inherits the quality of the father, similarly... We are supposed to be sons of the Supreme Person. Therefore, in minute quantity we have got all the qualities of God. Not all. Seventy-eight percent. In very minute quantity. That is our perfection. If we revive godly qualities seventy-eight percent, in minute quantity, that is our perfection. That is there, already there. Simply it is covered by this material energy. Otherwise, everything is there. So the feelings of affection, there is also in Kṛṣṅa.

So Kṛṣṅa expands. Eka bahu syām. Expands. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs 5.37].

[I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Rādhā, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhīs], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.]

Kṛṣṅa expands His energy, ānanda-cinmaya-rasa. Rasa, humor, mellows, to enjoy, He expands Himself. Just like Śrī Svarūpa Dāmodara Gosvāmī has given us the definition, Rādhā-Kṛṣṅa and Śrī Caitanya Mahāprabhu:

rādhā kṛṣṅa-praṅaya-vikṛtir hlādinī śaktir asmād ekātmānāv api deha-bhedaṁ gatau tau purā caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ... [Cc Ādi 1.5]

Rādhā and Kṛṣṅa, the same Absolute, but Rādhārāṅī is the expansion of the pleasure potency of Kṛṣṅa. We have got potency as Kṛṣṅa has got. Parāsya śaktir vividhaiva śrūyate [Śvetāśvatara Upaniṣad 6.8].

[The Supreme Lord has nothing to do. Nothing is equal to Him or greater than Him. He acts in different phases by manifesting His parts and parcels, which are all simultaneously differently situated by His unlimited, variegated potencies. Each potency acts quite naturally in sequences, providing Him full knowledge, power and pastimes.]

This is the Vedic injunction. Parā, they say. Absolute Truth has many potencies, innumerable, vividhaiva śrūyate. One of the potency is the pleasure potency. Just like we want some pleasure. Pleasure is the constitutional position of spirit soul, or the Absolute Truth. Ānandamayo 'bhyāsāt [Vedānta-sūtra 1.1.12].

[By nature, the Supreme Lord is blissful.]

God and we, being of the same quality, we are by nature always joyful. So our joyfulness is checked when we are in material condition. Therefore there is struggle. We are hankering after, to revive that joyfulness, but this contamination of material energy, sattva-guṅa, rajo-guṅa, tamo-guṅa, they are checking, obstacles.

Therefore we have to get free from these obstacles. Sattva-guṅa... We have to go above the sattva-guṅa, śuddha-sattva. Then again we revive our original position of joyfulness. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg 18.54].

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

This is the joyfulness: no lamentation, no hankering. We hanker after something which we want, and we lament for something which we lose. Here there are two business: something gaining and something losing. Just like businessmen, they have got two businesses: either to make profit or to lose. At the end of the year they calculate, "Whether we are loser or gainer?" But in the spiritual world there is no such thing as to gain or as to lose. There is nothing... Absolute. That is Absolute.

That idea we haven't got just now. But that is the nature of the spiritual world. There is no question of loss, nor there is any question of gain. Simply ānanda, ānanda, pleasure. Pleasure means because there is no loss. Ānandāmbudhi-vardhanam [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.]

There is ānanda, and ānanda ambudhi. Ambudhi means the ocean. Here the ocean does not increase. If the ocean increases, then whatever small land we have got, it would have been finished. No. Ocean does not increase. We have seen that Los Angeles on the beach, the big Pacific Ocean, but just about three yards or four yards off from the ocean we are walking. We are confident that "Although the Pacific Ocean is so big, powerful, it cannot come here." Only a few yards off we are walking, confident.

So everyone is working under the direction of the Supreme Lord. Ocean, although very powerful, very big, still, by the order of Kṛṣṅa, it cannot go beyond the limit. It cannot go. So the... Everything. Yasyājñayā bhramati kāla-cakraḥ. Yac cakṣur eṣa savitā sakala-grahāṅāṁ rājā samasta-sura-mūrtir aśeṣa-tejāḥ [Bs 5.52].

[The sun who is the king of all the planets, full of infinite effulgence, the image of the good soul, is as the eye of this world. I adore the primeval Lord Govinda in pursuance of whose order the sun performs his journey mounting the wheel of time.]

Now, this sun, the sun, unlimited heat, aśeṣa-tejāḥ, heat. But it is also limited. It cannot expand so much heat so that we may burn into ashes. The sun can do that. As the big ocean can overpower all your cities and towns in a second, similarly, the sun also can burn the whole universe within a second. It has got so much potency, temperature. But yasyājñayā bhramati sambhṛta-kāla-cakraḥ. No.

The kāla-cakra... I think the scientists also say that the sun, from the orbit, if it comes this side one inch or that side one inch, one side coming this side, the whole universe will be frozen, and the other side, whole universe will be burned. I do not know whether here is any scientist, they say. But it cannot go this side or that side. Sambhṛta-kāla-cakraḥ. The orbit which is given by Kṛṣṅa, that "You shall travel within this orbit." Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.

So everything... And what to speak of ourself? We want to become independent. What is the meaning of independence? Even the sun, moon, or the sea, ocean, nobody is independent. And how we can be independent? We are teeny, very small. There is no question of independence. The so-called independence, as we fight for independence, that is māyā. There is no question of independence. When I first met my Guru Mahārāja, on the first meeting he said that "You go to preach in the Western country." I was surprised. There was no acquaintance. So "Caitanya Mahāprabhu's message, you are all educated young men, you should go and preach." I replied that "We are dependent nation, Indians. Who will hear us? Nobody will hear us."

So at that time he explained dependence and independence—temporary, it has no meaning. Actually, at that time I could not realize the independence. We were waiting for independence. What independence we have got? Independence means you go for one kilo of rice and stand there for two hours. [laughter] This is our independence. Everything is controlled. You cannot get. And the price... Before Independence the price of rice was two annas, or five rupees, six rupees per maund, two annas per kilo. Now it is more than two rupees. Everything. Practically we have increased our dependence, not independence. In the name of independence, we have increased our dependence. So actually there is no independence. But we manufacture so-called independence. Nobody is independent. I thought, "We are so much dependent on the state rules and regulation. America is independent." When I went to America I saw they are so dependent that any young man could be called for military service without any objection. So every... The whole nation is dependent on the whims of the military board. So dependent.

So we are dependent. So long we are under the control of māyā, we are dependent. We are depend... Our constitutional position is dependence, servitude. So by false declaration we think that "We are now going to be independent. We shall not serve Kṛṣṅa. We shall become independent. I shall become Kṛṣṅa." As the Māyāvādī thinks that he shall become Kṛṣṅa, "I shall become God," that is another dependence. You cannot be independent. That is not possible. And to remain dependent, that is our happiness. That we do not know. Instead of declaring independence, if we remain dependent, that is our happiness. Just like children, women, śūdras, dogs. Their happiness is when they are dependent. Artificially... Now in India also, the women are imitating independence. But I have seen in the Western countries, in your country, the independence, declaration of independence by the woman class, is not their happiness. They are unhappy. Better to become dependent upon father, upon husband and upon elderly children. That is their happiness.

Just like Kuntī. Kuntī, so much qualified lady, she can call any demigod. She got one benediction from Durvāsā Muni. When she was young girl, she served Durvāsā Muni. Mahārāja Kuntibhoja used to invite so many saintly person. That is the system in India still. So once Durvāsā Muni became a guest of Mahārāja Kuntibhoja, and Kuntī served the Durvāsā Muni. He was very pleased, and he gave her one benediction that "You can call any demigod by your sweet will. As soon as you desire, the demigod will come." So Kuntī, she was a girl; she made an experiment, immediately called the Sūrya, the sun-god, and he came. So Sūrya asked him [her] that "You have called me. You take some benediction. Take a son from me." She refused: "No, I am unmarried. I cannot." "No, there is no harm. Your son will be born from the ear." Generally, the son is born from the vagina, but Kuntī's son was born from the ear. Therefore Karṅa. The first son was Karṅa. Unmarried.

Therefore Karṅa was, I mean to say, given away, because she could not show, and when Karṅa was floating on the water, that one carpenter picked up and he raised him. So Karṅa was known as the carpenter's son, śūdra's son. Actually, he is Kuntī's son. So when Karṅa was killed, Kuntī began to cry. And Yudhiṣṭhira Mahārāja inquired, "Mother, why you are crying?" At that time she admitted, "Karṅa was my son." "Oh? Such a secret you did not disclose? We treated Karṅa as our enemy. We could have taken..." So there are so many incidences like that.

So there are so many things in the Mahābhārata, in the Śrīmad-Bhāgavatam. You can learn social, political, economical, philosophical, religious—anything. Veda, veda means knowledge. So these are Vedic literatures. Pañcama-veda. Mahābhārata is pañcama-veda. And Śrīmad-Bhāgavatam is the essence of Vedic knowledge. Nigama-kalpa-taror galitaṁ phalam idam [SB 1.1.3]. Nigama. Nigama means Vedic literature. And it is kalpa-taru. Kalpa-taru means desire tree. Whatever knowledge you want, you will get it. Veda means knowledge. Vetti veda vida jñāna[?]. So Veda means jñāna, knowledge. Any type of knowledge you want, there is in the Vedic literature.

So it is meant, Veda, jñāna, knowledge is meant for the human society. It is not meant for the animals. Animals cannot study Veda. And what is the purpose of Veda? The purpose of Veda is to understand Kṛṣṅa. Vedaiś ca sarvair aham eva vedyaḥ [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.]

This is Veda. If you try to understand, or if you understand very little... You cannot understand Kṛṣṅa fully. Kṛṣṅa Himself cannot understand Himself. So it is not possible. But whatever Kṛṣṅa is speaking about Himself in the Bhagavad-gītā, if one hundredth part, one percent you can understand, then your life is successful. Vedic knowledge. That is Vedic knowledge. Vedaiś ca sarvair aham eva vedyaḥ [Bg 15.15].

So all these relatives of Kṛṣṅa, the Pāṅḍavas, His sister Subhadrā—Kṛṣṅa, Balarāma, Subhadrā. Subhadrā was sister of Kṛṣṅa. So Baladeva wanted to hand over the sister to Duryodhana, and Kṛṣṅa wanted to hand over the sister to Arjuna. Two brothers, difference of opinion. But elder brother's order cannot be disregarded. Therefore Kṛṣṅa planned that Arjuna may kidnap His sister. So Subhadrā was kidnapped by Arjuna in the dress of a sannyāsī. Don't learn this business, sannyāsīs. [laughing] But Kṛṣṅa planned it, that "You come..." Because he was known, if he comes as ordinary Arjuna, then he will be recognized because he is the cousin-brother. Therefore he covered himself as a sannyāsī, just like Rāvaṅa. Rāvaṅa also kidnapped Sītādevī as a sannyāsī.

So in former days also, the sannyāsīs were very expert in kidnapping. Yes. Therefore in the Kali-yuga sannyāsa is forbidden, because they'll not be able to follow the rules and regulation. But Caitanya Mahāprabhu inaugurated. He Himself became sannyāsa. Therefore we are trying to follow His footstep, to accept sannyāsa. But we should not become a sannyāsī like Rāvaṅa. No. We should try to follow the footsteps of Caitanya Mahāprabhu. He was very strict. No woman could approach Him. They were allowed to offer obeisances from distant place. Śrī Caitanya Mahāprabhu was very strict about asso... Even in His gṛhastha life He was very strict. He would not play any joke with any woman except His wife. And that also, once He joked with His wife, not with any other woman. So He was so strict. Śrī Caitanya Mahāprabhu's opinion is that viṣayiṅām sandarśanaṁ atha yoṣitāṁ ca hā hanta hā hanta viṣa-bhakṣaṅato 'py asādhu [Cc Madhya 11.8]. Viṣayiṅāṁ sandarśanam, to mix very intimately with the viṣayīs. Viṣayī means those who are very much fond of eating, sleeping, mating and defending. They are called viṣayī. They have no other business.

So practically, at the present moment, the whole world is viṣayī. But this line, Kṛṣṅa consciousness line, is so transcendental that one has to give up this viṣayī idea. Viṣaya chāṛiyā se rase majiyā mukhe bolo hari hari [Parama Koruṅa 2]. We chant "Hari, Hari," but actually, "Hari, Hari," we can chant "Hari, Hari" only when we give up viṣaya. Viṣaya chāṛiyā se rase majiyā. Otherwise, "Hari, Hari" is not purely chanted. Therefore there are ten kinds of offenses we have to give up. Śuddha-nāma. When we chant pure Hare Kṛṣṅa mahā-mantra, then we are elevated to the platform of transcendental love. Otherwise, we can attain up to liberation. Not on the platform of loving.

So Caitanya Mahāprabhu was very strict about viṣayī and strī-saṅgī. Caitanya Mahāprabhu was asked how to..., what is the business of a Vaiṣṅava. He summarized in two lines: asat-saṅga tyāga, ei vaiṣṅava ācāra [Cc Madhya 22.87]. Asat-saṅga tyāga: to give up the association of asat. Asat means materialistic. So who is asat? Now, asat eka strī-saṅgī and kṛṣṅa-abhakta. Those who are too much attached for material enjoyment, they are asat. And one who is not devotee of Kṛṣṅa, he is also asat. So we have to give up the company of these kind of people, who are too much materially attached and is not devotee of Kṛṣṅa. If we can avoid these two persons, then we can be fixed up in devotional service.

So,

uṣitvā hāstinapure māsān katipayān hariḥ suhṛdāṁ ca viśokāya svasuś ca priya-kāmyayā [SB 1.10.7]

Svasu means sister, and the relatives. So although Kṛṣṅa is unattached, still He observed the social obligation. There was great fight. All of them lost their relatives. Not only the Kauravas lost everything, but the Pāṅḍavas also. Just like Subhadrā's son Abhimanyu. He was only sixteen years old. His wife, Uttarā, she was once taught by Arjuna. She was disciple, student. Arjuna was teaching her dancing. Virāṭarāja, King Virāṭa's daughter, Uttarā. So they were in disguise. Ajñāta-vāsa. So the Virāṭarāja did not know that Arjuna was living in his house. So this daughter of Virāṭa, Uttarā, when Arjuna was known that he is Arjuna, he requested that "You marry my daughter." So Arjuna said, "No, how can I marry? She is my disciple. She is my student. She is just like my daughter. How can I marry?" Then he promised that "I shall get her married with my son, although he is not very grown up."

So Abhimanyu was Kṛṣṅa's [Arjuna's] son from the womb of Subhadrā. So he was married. Only sixteen years. Almost of the same age. Fortunately, Uttarā became pregnant. So Abhimanyu went to fight in the Battlefield of Kurukṣetra and never returned. So Parīkṣit Mahārāja was posthumous child. He took his birth after the death of his father. He did not see. Not only father; many. Because it was after the battle. He was the only survivor of the whole Kuru dynasty.

So he was also attempted to be killed by Aśvatthāmā by brahmāstra. Kṛṣṅa saved. So Parīkṣit Mahārāja was born after the death of his father. The grandfathers took care of him, and as soon as the child was grown up, all the grandfathers, Pāṅḍavas, entrusted the kingdom to Parīkṣit Mahārāja, and they left home.

Thank you very much. Hare Kṛṣṅa. [end]