Śrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 6.2.2

Prabhupāda: Begin.

Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [devotees repeat] Sixth Canto, Second Chapter, verse number 2. [leads chanting of verse, etc.]

śrī-viṣṅudūtā ūcuḥ aho kaṣṭaṁ dharma-dṛśām adharmaḥ spṛśate sabhām yatrādaṅḍyeṣv apāpeṣu daṅḍo yair dhriyate vṛthā [SB 6.2.2]

[break] [02:16]

Prabhupāda:

śrī-viṣṅudūtā ūcuḥ aho kaṣṭaṁ dharma-dṛśām adharmaḥ spṛśate sabhām yatrādaṅḍyeṣv apāpeṣu daṅḍo yair dhriyate vṛthā [SB 6.2.2]

So the conversation between the Yamadūta and Viṣṅudūta... So this material world is for Yamaduta, and the spiritual world is for Viṣṅudūta. We have discussed all these points. So in the material world, more or less, we are susceptible for being punished by the Yamadūtas or Yamarāja. Not all. Who are punishable? They are nondevotees, those who are sinful. So anyone who is not following the principles of religion, they are to be punished, because the human form of life is meant for executing religion—not the animals.

So if we do not follow religious principle, then we are punishable. You cannot escape. Exactly if you do not follow the state laws, then you are punishable, criminal. Similarly, the original law or original controller, the original king, is Kṛṣṅa, Viṣṅu. 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.]

These rascals, those who manufacture religion, they do not know that religion can be given by Viṣṅu, and we have to satisfy Viṣṅu. Therefore there is varṅāśrama-dharma: four varṅas and four āśramas. The brāhmaṅa, kṣatriya, vaiśya, śūdra, and brahmacārī, gṛhastha, vānaprastha and sannyāsa. This is the conception of human civilization, Āryan civilization. There are Āryans and non-Āryans. Āryan means who follow the varṅāśrama-dharma. They are Āryans. In India they were following strictly this varṅāśrama-dharma; therefore they are Āryans. Not now; formerly they were. Why? By the varṅāśrama-dharma one can please the Supreme Lord, Viṣṅu.

varṅāśramācāravatā puruṣeṅa paraḥ pumān viṣṅur ārādhyate puṁsaṁ nānyat tat-toṣa-kāraṅam [Cc Madhya 8.58]

[The Supreme Personality of Godhead, Lord Viṣṅu, is worshiped by the proper execution of prescribed duties in the system of varṅa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varṅas and āśramas.’]

The aim of human life is to satisfy Viṣṅu. That is Vedic civilization.

ataḥ pumbhir dvija-śreṣṭhā varṅāśrama-vibhāgaśaḥ svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṅam [SB 1.2.13]

[O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead.]

Saṁsiddhir hari-toṣaṅam. You are brāhmaṅa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha... Varnāśrama-vibhāgaśaḥ. But what is the aim of life? Aim of life is to satisfy the Viṣṅu, Lord Viṣṅu.

But they do not know it. Na te viduḥ svārtha-gatiṁ hi viṣṅuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31].

At least at the present moment, nobody knows that he has to satisfy the Supreme Lord. That is the aim of life. He does not know. He does not know even what is God. Just like animal. The animal does not know what is God. They are making research what is God, the theosophists, the theologists, making research. God is canvassing, "Here I am, Kṛṣṅa." He comes. Yadā yadā hi dharmasya glānir bhavati, tadātmānaṁ sṛjāmi [Bg 4.7]. When these rascals forget what is God, He comes. And still, they are making research. He is acting as God; He is instructing as God; He is accepted by the ācāryas as God; still, these rascals are searching out God. This is their position. Why you are searching out? Here is God. God says, ahaṁ sarvasya prabhavaḥ mattaṁ 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.]

aham ādir hi devānāṁ maharṣīṅāṁ sa saptasaḥ [Bg 10.2]. And still you are searching God? That is the folly. Even God comes before you, and if you are demon, then you cannot understand what is God.

Therefore we have to follow the ācāryas. We are ignorant. To become ignorant is not any fault. But when the ignorant thinks that he knows everything, then he's fault. Therefore the ignorant people are advised in the Vedas, tad-vijñānārthaṁ sa gurum evābhigacchet 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.]

"So I am ignorant, I am fool, I am rascals. I shall remain like that"? No, that is not human life; that is animal life. Animal is also ignorant. A dog, he cannot go to a guru. That is not possible. But a human being, he must. Abhigacchet: it must. It is not optional, that "I may go or I may not." No, you must. That is the injunction. That is the Vedic injunction. Ācārya-paramparā. Evam paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg 4.2].

[This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.]

Rājarṣayaḥ. Formerly the king was responsible, responsible king. Responsible government means responsible king. So what is the responsibility of the king? The responsibility that all the citizens, all the inhabitants of the state, they should live very comfortably and develop Kṛṣṅa consciousness. This is the responsibility of the king. He has to see that everyone is free from anxiety, everyone is feeling secure, everyone has no disease, no mental anxiety, and in peaceful condition they are executing bhāgavata-dharma. That is real dharma, bhāgavata-dharma. Bhāgavata-dharma means to understand the science of God. That is Bhāgavata. And it is advised, kaumāram ācaret prājño dharmān bhāgavatān iha [SB 7.6.1]. Kaumāra, from the very boyhood, childhood, one should be instructed and educated about bhāgavata-dharma.

Dharma means bhāgavata-dharma. Otherwise it is not dharma; it is cheating. Otherwise, why Kṛṣṅa said, sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66]? Because that is bhāgavata-dharma. Bhagavān is speaking. Therefore, what Bhagavān is speaking, that is in relationship with Bhagavān. Therefore it is called bhāgavata-dharma. Bhāgavata means in relationship with God, or Bhagavān. Bhāgavata-śabda and then bhāgavata. That is dharma. So bhāgavata-dharma. Dharma means bhāgavata-dharma. Dharma does not mean I manufacture at my home some religion and it becomes dharma. No. That kind of religion is rejected. Dharmaḥ projjhita kaivato 'tra: "That kind of cheating religion is rejected." Projjhita. Prakṛṣṭa-rūpeṅa ujjhita. That is not religion. Religion is for... Religion means the relationship between Bhagavān and me, or everything. Bhāgavata-dharma.

So the Bhāgavata-dharma is spoken by Bhagavān Himself, Bhagavad-gītā. So He says that cātur-varṅyaṁ mayā sṛṣṭaṁ guṅa-karma-vibhāgaśaḥ [Bg 4.13].

[According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.]

The human society must be divided into four classes: brāhmaṅa, kṣatriya, vaiśya, śūdra. He says. That is bhāgavata-dharma. If you abolish this, everyone is śūdra, no brāhmaṅa. That brāhmaṅa means guṅa-karma-vibhāgaśaḥ—guṅa, quality, and action, not by birth. He never says "by birth." Anyone who is qualified... Just like in ordinary life, any man who is a qualified medical man, he is given the title "doctor," medical practice, not that a doctor's son is necessarily a doctor. Even if he is a son of a doctor, still, he has to be educated as a medical man; then he will be accepted as doctor. This is bhāgavata-dharma. Cātur-varṅyaṁ mayā sṛṣṭam [Bg 4.13]. And in another place it is stated, yasya hi yad lakṣaṅaṁ proktaṁ varṅābhivyañjakam [SB 7.11.35].

[If one shows the symptoms of being a brāhmaṅa, kṣatriya, vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.]

It is said by Nārada Muni to Mahārāja Yudhiṣṭhira, yasya hi yad lakṣaṅaṁ proktam. There are symptoms that he has... Here are the symptoms of a brāhmaṅa: satva śama dama titikṣa ārjavaṁ, jñāna-vijñāna āstikyaṁ brahma-karma svabhāva-jam [Bg 18.42].

[Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brāhmaṅas work.]

So then Nārada Muni said that yasya hi yad lakṣaṅaṁ proktam: "In the śāstra, as the symptoms are described, if such symptom," yadi anyatra vidṛśyeta, "if such symptoms are visible in other place," tat tenaiva vinirdiśet [SB 7.11.35], "if the symptoms of a brāhmaṅa is found in a place, other place than, either in the śūdra family or vaiśya family or kṣatriya family, then he should be accepted as a brāhmaṅa. Similarly if somebody in a brāhmaṅa family, his symptoms are like kṣatriya or vaiśya or śūdra, then he should be designated like that." So this is bhāgavata-dharma, strictly following the words and the injunction of God. That is bhāgavata-dharma. And that is real dharma.

So this man deviated from bhāgavata-dharma. Therefore he was to be arrested by the Yamadūta for purification. That was his external affair. But by chance, by the grace of the Lord, at the time of his death he chanted "Nārāyaṅa," not exactly meaning the Supreme Lord Nārāyaṅa, but his son's name was Nārāyaṅa. He was thinking that "I am being dragged by the Yamadūta. So my son will save me." Therefore he exclaimed, "Nārāyaṅa, please save me." So he meant his son, but Nārāyaṅa, actual Nārāyaṅa, heard it—"O Nārāyaṅa, please save me." This is the... Nārāyaṅa is so kind that although the name of Nārāyaṅa was called by Ajāmila, meaning his son, still, because he has chanted the name, holy name of Nārāyaṅa, it was immediately taken seriously by Lord Nārāyaṅa, and His order carriers, the Viṣṅudūtas, were sent to save this man. 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.]

So this process of Kṛṣṅa consciousness is so nice that svalpam apy asya dharmasya, even slightly executed in due time... Because the process is we are educating people to chant Hare Kṛṣṅa to practice, so in due time, Hare Kṛṣṅa at the time of death especially, if we can chant this holy name of God, Hare Kṛṣṅa, then our life is successful. So unless we practice, how it will be possible to chant at the time of death? Because at the time of death the whole system, anatomical-physiological system, becomes disturbed, in bewilderedness, in coma, in unconsciousness. But still, if one has practiced, there is possibility of chanting the holy name of the Lord, Hare Kṛṣṅa, Nārāyaṅa. Then that is success of life. In Bengali there is a proverb, bhajana kara sādhana kara mūrti jānle haya[?], that "Whatever you are executing as a bhajana, sādhana, that's all right, but it will be tested at the time of your death." It will be test. Just like a parrot is chanting "Hare Kṛṣṅa, Hare Kṛṣṅa," but when some cat comes in, "Kaw-kaw-kaw." No. Then missing. So parrot life will not help you. You must be really chanting, without any offense. Then it is possibility that at the time of death... Death will be there. You may be very proud of your body, that "I am permanent." No. "As sure as death." And after death you have to change your body. Tathā dehāntara-prāptiḥ [Bg 2.13].

[As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.]

That we do not know, what kind of body I will enjoy. "Now I have got sevjī's body," that's all right. But your karma will decide the next body.

So intelligent person, they should be Kṛṣṅa conscious, kṛṣṅa-karma, always engaged in Kṛṣṅa's service. Then it is mad-yājino 'pi yānti mām [Bg 9.25].

[Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.]

Kṛṣṅa says, "One who is always engaged in My service, activities," Kṛṣṅa says, "he comes back to Me." Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg 4.9].

[One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.]

So practice that. This is Kṛṣṅa consciousness movement. This life will be finished, and you do not know what kind of body you are going to get next. The best guarantee is that you execute Kṛṣṅa consciousness, chant Hare Kṛṣṅa mantra constantly, remain pure by following the regulative principles, and satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg 9.14].

[Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.]

Then everything is assured, and your life is successful. At the time of death you go back to home. Just see how Kṛṣṅa, Nārāyaṅa, is so kind that because he feelingly chanted at the time of his death, "O Nārāyaṅa, please come and save me..." But he was meaning his son. But Kṛṣṅa did not take that. Just like Pūtanā. Pūtanā wanted to kill Kṛṣṅa. That was his [her] plan. But Kṛṣṅa, because He sucked the breast of Pūtanā, He took him [her] as His mother. This is Kṛṣṅa. Kṛṣṅa never takes the bad side. Kṛṣṅa takes always the bright side. Pūtanā, although she came to cheat Kṛṣṅa, but how Kṛṣṅa will cheat? Kṛṣṅa thought that "I have sucked her breast, so she is My mother. She should go to the same place where Yaśodāmayi is going." This is Kṛṣṅa.

So we should always remember that Kṛṣṅa is very, very kind, and a slight devotional service to Him will please Him. Therefore He is begging, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg 9.26].

[If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.]

What you will give to Kṛṣṅa? He is self-sufficient. But if you give something to Kṛṣṅa, your life becomes successful.

Thank you very much.

Devotees: Jaya Śrīla Prabhupāda. [end]