Śrīmad-Bhāgavatam 1.7.47–48

Pradyumna: ...vāsudevāya. Oṁ namo bhagavate [break] vāsudevāya. Oṁ namo bhagavate vāsudevāya. [devotees repeat] [chants verse]

mā rodīd asya jananī gautamī pati-devatā yathāhaṁ mṛta-vatsārtā rodimy aśru-mukhī muhuḥ [SB 1.7.47]

yaiḥ kopitaṁ brahma-kulaṁ rājanyair ajitātmabhiḥ tat kulaṁ pradahaty āśu sānubandhaṁ śucārpitam [SB 1.7.48]

[03:14]

Translation: "My lord, do not make the wife of Droṅācārya cry like me. I am aggrieved for the death of my sons. She need not cry constantly like me."

[break] [Leads chanting]

[04:17]

Translation: "If the kingly administrative order, being unrestricted in sense control, offends the brāhmaṅa order and enrages them, then the fire of that rage burns up the whole body of the royal family and brings grief upon all." [break]

Prabhupāda:

mā rodīd asya jananī gautamī pati-devatā yathāhaṁ mṛta-vatsārtā rodimy aśru-mukhī muhuḥ [SB 1.7.47]

yaiḥ kopitaṁ brahma-kulaṁ rājanyair ajitātmabhiḥ tat kulaṁ pradahaty āśu sānubandhaṁ śucārpitam [SB 1.7.48]

So, in these two verses the important point is that Draupadī is sympathetic. That is Vaiṣṅava. She is Vaiṣṅavī. This is the attitude of the Vaiṣṅava, para-duḥkha-duḥkhī [Vilāpa kusumāñjali 6]. Vaiṣṅava is para-duḥkha-duḥkhī. That is Vaiṣṅava's qualification. He doesn't care for his own personal distresses. But he, a Vaiṣṅava, becomes aggrieved, distressed, when other is suffering. That is Vaiṣṅava. Prahlāda Mahārāja said,

naivodvije para duratyaya-vaitaraṅyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ śoce tato vimukha-cetasa- māyā-sukhāya bharam udvahato vimūḍhān [SB 7.9.43]

Prahlāda Mahārāja was so much harassed by his father, and his father was killed. And still, when he was offered benediction by the Lord, Nṛsiṁhadeva, he did not accept it. He said, sa vai vaṅik [SB 7.10.4]: "My Lord, we are born in the family of rajo-guṅa, tamo-guṅa." Rajo-guṅa, tamo-guṅa... Asuras, they are influenced by the two lower qualities, rajo-guṅa and tamo-guṅa. And those who are devatās, they are influenced by the sattva-guṅa.

There are three guṅas, qualities, in the material world. Sattva-guṅa... Tri-guṅamayī. Daivī hy eṣā guṅamayī [Bg 7.14].

[This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.]

Guṅamayī. Triguṅamayī in this material world: sattva-guṅa, rajo-guṅa, tamo-guṅa. So those who are influenced by the sattva-guṅa, they are first class. First class means first class in this material world, not in the spiritual world. Spiritual world is different. That is nirguṅa: no material qualities. There is no first class, second class, third class. Everyone is first class. That is absolute. Kṛṣṅa is first class, His devotees are also first class. The trees are first class, the birds are first class, the cows are first class, the calves are first class. Therefore it is called absolute—no conception of relative, second class, third class, fourth class. No. Everything is first class.

Ānanda-cinmaya-rasa-pratibhāvitābhiḥ [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.]

Everything is composition of ānanda-cinmaya-rasa. There is no classification. Either one is situated in dāsya-rasa, one is situated in sākhya-rasa or in vātsalya-rasa or mādhurya-rasa, they are all one. There is no such distinction. But there is variety. "You like this rasa, I like this rasa," that is allowed.

So here, in this material world, they are being influenced by the three rasas, and Prahlāda Mahārāja, being the son of Hiraṅyakaśipu, he considered himself that "I am influenced by the rajo-guṅa and tamo-guṅa." He's a Vaiṣṅava, he's above all guṅas, but a Vaiṣṅava is never proud of his guṅa. Actually, he does not feel like that, that he is very advanced, he is very enlightened. He always thinks, "I am the lowest."

tṛṅād api sunīcena taror api sahiṣṅunā amāninā mānadena kīrtanīyaḥ sadā hariḥ [Cc Ādi 17.31]

[One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.]

This is Vaiṣṅava, that "I am the lowest of the human being." Just like Caitanya-caritāmṛta author, Kṛṣṅadāsa Kavirāja Gosvāmī, he said,

purīṣera kīṭa haite muñi se laghiṣṭha jagāi mādhāi haite muñi se pāpiṣṭha [Cc Ādi 5.205]

Jagāi-Mādhāi, he was considered to be very sinful. "I am more sinful than Jagāi-Mādhāi." Jagāi mādhāi haite muñi se pāpiṣṭha. And my position? Purīṣera kīṭa haite muñi se laghiṣṭha: "The worm in the stool, he has got some position, but I am lower than that."

jagāi mādhāi haite muñi se pāpiṣṭha purīṣera kīṭa haite muñi se laghiṣṭha [Cc Ādi 5.205]

Mora nāma yei laya tāra puṅya kṣaya [Cc Ādi 5.206]. "Anyone who takes my name, whatever little asset he has got on account of pious activities, he will lose it." In this way... This is not artificial. A Vaiṣṅava thinks like that. A Vaiṣṅava like Kavirāja Gosvāmī and Rūpa Gosvāmī, they always think like that. That is Vaiṣṅava. They never think that he is very advanced. Never. So similarly, Draupadī is thinking her position, and what will be the position of Aśvatthāmā's mother. Aśvatthāmā's mother, she is also woman, and she is studying Aśvatthāmā's mother's position from her position. She's very much aggrieved on account of her sons' being killed. So she is thinking if Aśvatthāmā's mother is under the distress of her sons' being killed, what will be her position? She is disturbed, thinking of the position of Aśvatthāmā's mother. Personally, she is not at all aggrieved. She's aggrieved, but she is thinking the grief of Aśvatthāmā's mother more than her. This is Vaiṣṅava.

Just like Prahlāda Mahārāja said, śoce tato vimukha-cetasa indriyārtha-māyā-sukhāya bharam udvahato vimūḍhān [SB 7.9.43]. "Because my father has done so much injustice unto me...," so Kṛṣṅa wanted to give him benediction. But he refused: "No. I do not require anything. I am quite happy. I don't want anything. And in exchange of my service... Because I have done some work as Vaiṣṅava, it is my duty..." Jīvera svarūpa haya nitya-kṛṣṅa-dāsa [Cc Madhya 20.108-109]. "It is my duty as a servant. I have tolerated all tribulations offered by my father. I was never disturbed. I preached amongst my class friends. Whatever possible I have done. But that does not mean I want some benefit. No. I am not a bāniyā, vaṅik. Sa vai vaṅik. So do not offer me any benediction. I am quite satisfied." So the question may be that "You are satisfied in spite of undergoing so much trouble? Still, you are...?" "Yes, I am satisfied. Yes, I am satisfied." "How?" Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ: "Because I have learned by the grace of Nārada Muni how to chant Your holy name." That's it. Tvad-vīrya-gāyana-mahāmṛta: "This chanting of Your glorification is mahāmṛta, a great nectarean." Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ. "My cittaḥ, my consciousness, is always absorbed in the thought of Your glorification. Therefore I am not at all happy [unhappy]." "You are not unhappy in spite of so much tribulation given by your father?" "Yes. I'm not at all." This is Vaiṣṅava. He cannot be unhappy. We see that Prahlāda Mahārāja was put into so much trouble by his father. Even, even this Draupadī, she was put into so much trouble—immediately, her sons are killed. But she is..., actually she is not unhappy. This is Vaiṣṅava. Vaiṣṅava cannot be unhappy in any circumstances.

Ahaituky apratihatā. That is explained. Ahaituky apratihatā yenātmā 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.]

If you become situated in Kṛṣṅa consciousness, then you'll be so satisfied that in any circumstances nobody will be able to give you any trouble. This is Vaiṣṅava. Yenātmā samprasīdati. Ātmā, 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.]

There is no question of lamenting. But still, a Vaiṣṅava laments, not for his own purpose. Just like Prahlāda Mahārāja says that na udvije para. Kṛṣṅa is para. Nṛsiṁhadeva is para, the Supreme. "O the Supreme, I am not at all disturbed." Naivodvije para duratyayā-vaitaraṅyāḥ [SB 7.9.43]. Why? Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ: "Because by the grace of Nārada Muni I have learned this art, how to chant Your holy name. That I have learned." Tvad-vīrya-gāyana. "I learned or not learned, but whenever I chant, then I merge into the ocean of nectarean."

A similar is stated about the Gosvāmīs. Tyaktvā tūrṅam aśeṣa-maṅḍala-pati-śreṅīṁ sadā tuccha-vat [Śrī Śrī Ṣaḍ Gosvāmy Aṣṭaka 4].

[I offer my respectful obeisances unto the six Gosvāmīs, namely Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī, and Śrī Gopāla Bhaṭṭa Gosvāmī, who kicked off all association of aristocracy as insignificant. In order to deliver the poor conditioned souls, they accepted loincloths, treating themselves as mendicants, but they are always merged in the ecstatic ocean of the gopīs' love for Kṛṣṅa and bathe always and repeatedly in the waves of that ocean.]

We have seen it practically. One big politician in Calcutta, C. R. Das, he was earning fifty thousand monthly, in those days. Fifty thousand means... I am speaking... He died in 1925. That means fifty years ago he was earning fifty thousand per month. Now fifty thousand means fifty lakhs nowadays. He was so rich man. But on the Congress resolution that the prominent members of the Congress, they should not cooperate with the government... And one of the item of noncooperation was they should not practice in the British court, because there is no justice. That was Gandhi's order, that "In the British court there is no justice. So why should you go there? Don't go." So this C. R. Das, on the resolution of the Congress—he was one of the prominent members—he gave up. So he had no income. So he had no income. The Congress was giving him five hundred rupees, pocket expenses, because he was such a rich man. So what is five hundred rupees for him? He was earning fifty thousand rupees and spending. So he could not bear that inconvenience. He died within a year. He was a rich man. He could not provide. And he was very charitably disposed. If somebody would come to him, he would say, "I have lost my all income. Now I have got this five hundred rupees. You can take it." He was such a charitably disposed. So anyway, he could not tolerate.

But a devotee... Just like Rūpa Gosvāmī, he also did the same thing. What is that? Tyaktvā tūrṅam aśeṣa-maṅḍala-pati-śreṅīṁ sadā tuccha-vat. When he was inspired by Caitanya Mahāprabhu... He was a minister in charge of Nawab Hussain Shah's government, but he decided, "What is this nonsense ministership? Let me join Caitanya Mahāprabhu, preach this Kṛṣṅa consciousness." So he did it. Therefore about him it is said, tyaktvā tūrṅam aśeṣa-maṅḍala-pati-śreṅīm. He was associated with big, big men, maṅḍala-pati. He was minister. But he gave up: "What is this nonsense? It has no value." So if we compare with C. R. Das, he also gave up his income, but he died. But what happened to Rūpa Gosvāmī? Naturally, such a rich man, minister, he gave up his position, he should have also died because no income? No. He did not die. That is the difference. Tyaktvā tūrṅam aśeṣa-maṅḍala-pati-śreṅīṁ sadā tuccha-vat bhūtvā dīna-gaṅeśakau karuṅayā kaupīna-kanthāśritau. For benefiting the mass of people who are suffering for want of Kṛṣṅa consciousness, to do them good, they became mendicant. Kaupīna-kanthāśritau. You have seen the picture of Rūpa Gosvāmī: a small loincloth, and nothing more. Then? He should have died. No. Gopī-bhāvāmṛtām-mṛta-hari magno sadā. They were enjoying, enjoying how the gopīs are engaged in Kṛṣṅa consciousness. They were twenty-four hours thinking. That is Kṛṣṅa consciousness.

So similarly, Prahlāda Mahārāja says that tvad-vīrya-gāyana-mahāmṛta-magna... The same philosophy, everywhere. What was spoken by Prahlāda Mahārāja millions of years ago, the same thing was perceived by Rūpa Gosvāmī five hundred years ago, and same thing can be perceived now also. Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ. If you once become merged into the nectarean of chanting the holy name of Kṛṣṅa, then you'll always remain happy. There is no doubt about it. Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ [SB 7.9.43]. So either Rūpa Gosvāmī or Prahlāda Mahārāja or anyone, even up to date, they may face many difficulties, so-called difficulties. A Vaiṣṅava has no difficulty. But we see... Just like we see Prahlāda Mahārāja was in difficulty, Rūpa Gosvāmī was in difficulty. He was minister, and he became a mendicant. Kaupīna-kanthāśritau. No, he was not difficulty.

Raghunātha dāsa Gosvāmī, his father's income was, in those days, twelve lakhs of rupees. And in Rādhā-kuṅḍa he lived, taking little butter every alternate day. And saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ:

[I offer my respectful obeisances unto the six Gosvāmīs, namely Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī, and Śrī Gopāla Bhaṭṭa Gosvāmī, who were engaged in chanting the holy names of the Lord and bowing down in a scheduled measurement. In this way they utilized their valuable lives and in executing these devotional activities they conquered over eating and sleeping and were always meek and humble enchanted by remembering the transcendental qualities of the Lord.]

and he was offering obeisances also, counting. Just like we count chanting, he was counting, that "I must offer hundred times obeisances." That he was doing. This is Gosvāmī's behavior. So a Vaiṣṅava has no difficulty. The same thing is exemplified by Draupadī. She is aggrieved on account of her sons' being killed by Aśvatthāmā. Now she is feeling more for the mother of Aśvatthāmā, how she would feel if her son is killed. This is Vaiṣṅava, para-duḥkha-duḥkhī. Kṛpāmbudhir yas tam ahaṁ prapadye [Cc Madhya 6.254]. A Vaiṣṅava is para-duḥkha-duḥkhī. A Vaiṣṅava has personally no distress. Anywhere he can sit down and chant Hare Kṛṣṅa, read Śrīmad-Bhāgavatam. And where is his difficulty? Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ. He has no. But why he takes so much distress? Now, because tato vimukha-cetasaḥ. Śoce tato vimukha-cetasaḥ. Prahlāda Mahārāja says, "I am aggrieved for the rascals who are not devotees." Tato vimukha-cetasaḥ. Vimukha means they are not interested in Kṛṣṅa consciousness.

So a Vaiṣṅava is disturbed, perturbed, how these rascals are suffering so much in material condition. So how to teach them Kṛṣṅa consciousness, how to make them happy, this is Vaiṣṅava's concern. Vaiṣṅava concern, personal, there is no concern. Vaiṣṅava is not satisfied that "Because I have no problem, I can chant anywhere and enjoy." No. Still, Vaiṣṅava takes the risk. As Prahlāda Mahārāja said, that "I do not wish to go alone to Vaikuṅṭha or anywhere, my Lord, unless I can deliver all these rascals." This is Vaiṣṅava. He knew that all the..., Vimukha-cetasaḥ. These materialistic persons, they are engaged in planning for material happiness. They are working so hard, becoming baffled without any benefit. So māyā-sukhāya bharam ud...: many, many plans, many, many skyscraper buildings, roads and motorcars. What is the real purpose? The purpose is they want to be happy. But that is not possible. Therefore they are vimūḍhān, rascals. They are going in the wrong way. How to divert their attention to Kṛṣṅa consciousness, then they will be happy.

These European, American boys, they are coming from rich family. They have, even nationally, they have got big, big skyscraper buildings, motorcar, and why they have come to Kṛṣṅa consciousness? Because they were not happy. It is a fact. They were not happy. So a Vaiṣṅava can understand this, that outwardly, externally, they may have nice dress or nice building or nice motorcar, but internally they are so unhappy that they rise up to the top of the skyscraper building and fall down to commit suicide. This is his position. The Vaiṣṅava can understand that bharam udvahato vimūḍhān. They are making skyscraper building, but there is no happiness. It is simply a, what is called, a gorgeous arrangement only. Otherwise, there is not a drop of happiness. Śoce tato vimukha-cetasaḥ.

So the feeling of Vaiṣṅava is like that. Similarly, Draupadī is Vaiṣṅavī. She is feeling more than herself, the wife of Droṅācārya, mother of Aśvatthāmā, how she would feel. Therefore Vaiṣṅava's qualification is para-duḥkha-duḥkhī. Personally a Vaiṣṅava is not unhappy, but a Vaiṣṅava becomes unhappy for others' distress. Para-duḥkha-duḥkhī. Kṛpāmbudhir yas tam ahaṁ prapadye. This is Raghunātha dāsa Gosvāmī's prayer to Sanātana Gosvāmī. Vairāgya-vidyā. He was feeling obligation to Sanātana Gosvāmī, how Sanātana Gosvāmī taught him vairāgya-vidyā. So, kṛpāmbudhir yas tam ahaṁ prapadye [Cc Madhya 6.254]. This is Vaiṣṅava's position. So Kuntī... And from ordinary moral point of view, it is said by Cāṅakya Paṅḍita, ātmavat sarva-bhūteṣu sa paṅḍitaḥ. Anyone who can see in others, feeling like himself... If I cut your throat, you'll feel pain. How I know it? Now, because if you cut my throat I'll feel pain. So para-duḥkha-duḥkhī. Here Kuntī is feeling that, that "I am already suffering because my sons are killed. So why I am going to retaliate? I am going to give the same suffering to the mother of Aśvatthāmā by killing her son." This is Vaiṣṅava feeling. This is Vaiṣṅava. So Vaiṣṅava is not aggrieved or distressed for personal interest, and Vaiṣṅava is always feeling how others will be happy. Therefore Kṛṣṅa is very, very satisfied with the Vaiṣṅava. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ [Bg 18.69].

So you have taken to the vow of Kṛṣṅa consciousness. Try to preach Kṛṣṅa consciousness all over the world. And we have got little success. One politician in USA, he has remarked that "This Kṛṣṅa consciousness movement is increasing like an epidemic." [laughter] He has said that. "And if we do not check it, one day it may take our government." He has opined like that. So any intelligent man can know what is the ultimate result. Everyone... Because mass of people, if they take to Kṛṣṅa consciousness, then government is yours. That is a fact. And if the Kṛṣṅa consciousness government is there—no meat-eating, no smoking, no illicit sex, so many no's—the demons will die. [laughter] That is the position.

Thank you very much.

Devotees: Jaya Prabhupāda.

[32:49] [kīrtana]

Pradyumna: [indistinct] ...sent those letters?

Hari-śauri: It was on the TV[?] yes.

Pradyumna: Who sent the letters?

Hari-śauri: Balavanta.

Pradyumna: Oh. [end]