Śrīmad-Bhāgavatam 5.5.28

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [devotees repeat] [leads chanting of verse, etc.] [break]

śrī-śuka uvāca [break]

Yaśodānandana:

evam anuśāsyātmajān svayam anuśiṣṭān api lokānuśāsanārthaṁ mahānubhāvaḥ parama-suhṛd bhagavān ṛṣabhāpadeśa upaśama-śīlānām uparata-karmaṅāṁ mahā-munīnāṁ bhakti-jñāna-vairāgya-lakṣaṅaṁ pāramahaṁsya-dharmam upaśikṣamāṅaḥ sva-tanaya-śata-jyeṣṭhaṁ parama-bhāgavataṁ bhagavaj-jana-parāyaṅaṁ bharataṁ dharaṅi-pālanāyābhiṣicya svayaṁ bhavana evorvarita-śarīra-mātra-parigraha unmatta iva gagana-paridhānaḥ prakīrṅa-keśa ātmany āropitāhavanīyo brahmāvartāt pravavrāja. [SB 5.5.28]

[00:55]

Pradyumna: Translation: "Śukadeva Gosvāmī said: Thus the great well-wisher of everyone, the Supreme Lord, Ṛṣabhadeva, instructed His own sons. Although they were perfectly educated and cultured, He instructed them just to set an example of how a father should instruct his sons before retiring from family life. Sannyāsīs, who are no longer bound by fruitive activity and who have taken to devotional service after all their material desires have been vanquished, also learn by these instructions. Lord Ṛṣabhadeva instructed His one hundred sons, of whom the eldest, Bharata, was a very advanced devotee and a follower of Vaiṣṅavas. In order to rule the whole world, the Lord enthroned His eldest son on the royal seat. Thereafter, although still at home, Lord Ṛṣabhadeva lived like a madman, naked and with disheveled hair. Then the Lord took the sacrificial fire within Himself, and He left Brahmavarta to tour the whole world." [break]

Prabhupāda:

evam anuśāsyātmajān svayam anuśiṣṭān api loka-anuśāsanārthaṁ mahānubhāvaḥ [SB 5.5.28]

Here the important point is about monarchy. There are different types of government, of which monarchy is the most prominent style. Formerly everywhere, all over the world, the monarchy was prevalent. Even up to date some of the countries, they are maintaining monarchy, but only in name actually; the monarch has no power. So monarchy is good so long the king is as ideal as Bharata Mahārāja, Ṛṣabhadeva, Mahārāja Yudhiṣṭhira, Mahārāja Parīkṣit, Lord Rāmacandra. That is the perfect type of monarchy. We have description of Rāma-rājya. We have got the word nowadays. They sometimes use "Rāma-rājya party," but without Rāma. This is their policy. Where is that Rāma? When Lord Rāmacandra returned from the forest, His brother, Bharata, was ruling as a saintly person. But as soon as the eldest brother came back, he entreated that "Now You sit down on the throne." But He first of all tested what kind of people in generally there are in the Ayodhyā. So when He understood that all the citizens, they are strictly following the varṅāśrama-dharma, then He agreed to accept the throne.

So both ways. The king should be ideal, as here it is, paramahaṁsa. Mahānubhāvaḥ. So, and the prajā should be also strictly following varṅāśrama dharma. Then this world will be happy. Otherwise it is not possible. Not one-sided. "The king is not good. Dethrone him. Kill him," and some rascals and fools in the name of democracy, they occupy the seat. What benefit will be there? The whole thing has to be changed, the prajās and the king. The advantage of democracy is there. By votes you can elect somebody as president. One has to follow the principle, monarch, one man on the head of the government. It may be a monarch or it may be a president—it doesn't matter—but there must be one chief executive officer on the head. That you cannot avoid. That is essential. Therefore if we do not have an ideal president or ideal king on the head, and the prajās also, the citizens, they do not follow the varṅāśrama, then there cannot be any peace.

The peace formula is given in the Bhagavad-gītā, that,

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati [Bg 5.29]

[The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.]

This is the peace formula. People should know that who is ultimately the proprietor. We are claiming the proprietorship of this land, but we are not proprietor actually. Actually the proprietor is Kṛṣṅa, the Supreme Personality of Godhead. He said, sarva-loka-maheśvaram [Bg 5.29]. Unfortunately we are claiming God's property as our own. That means we are thieves. There is United Nation to formulate peace of the world, but truly speaking, it is an assembly of thieves and rogues. How there can be peace? The people must be trained up to know who is the proprietor. If the United Nation immediately accepts that this whole planet is the property of God and we are simply sons of God—not only human being but also the animals, the trees, the plants... There are 8,400,000 different forms of living entities, and Kṛṣṅa claims, ahaṁ bīja-pradaḥ pitā [Bg 14.4]:

[It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.]

"I am the seed-giving father." And we, all living entities, we are sons of the supreme proprietor. Let us enjoy the father's property without encroaching upon others' share. Īśāvāsyam idaṁ sarvam [Īśo mantra 1].

[Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.]

Tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam.

But they will not accept it. They will artificially create some assembly of rogues and thief and pass resolution for fifty years, but no peace. They want to be united, but flags are increasing daily. We have seen in New York the flags are increasing. Actually, during Mahārāja Parīkṣit's time there was one flag only, and people were controlled by the Pāṅḍava king all over the world, and they were peaceful. During the Battle of Kurukṣetra, it was a family fight, so all the people of the world, they joined this side or that side. The Bhārata-varṣa means under the name of Bharata Mahārāja, who is mahānubhāvaḥ. He is not ordinary person. Bharataṁ parama-bhāgavatam bhagavaj-jana-parāyaṅam. Bhagavaj-jana. He is the follower of devotees, bhagavaj-jana. Bhagavaj-jana and hari-jana, the same thing. Hari means Bhagavān, and here it is stated, bhagavaj-jana; and hari-jana, the same thing. But nowadays hari-jana means if somebody comes and presents himself as hari-jana, immediately we understand he must be a cāmāra or bhangi.

So this is the position. Hari-jana means persons like Nārada, Vyāsa, Asita, like that, the personal servant of Kṛṣṅa. By rubber-stamp—"hari-jana..." In Bengali it is said, kana chela nama padma locana[?]: "One son is blind, and the father has given the name 'lotus-eyed.' " That you can do out of affection. A blind child you can call lotus-eyed; that is your business. But lotus-eyed means something else. Very beautiful eyes, then you can say lotus-eyed. So this is going on. I want some political aims, so I stamp the cāmāras and bhaṅgis as hari-jana. That's all. That you can call for your political purpose. But hari-jana does not mean that. Here it is, a example of hari-jana, parama bhāgavatan. Parama bhāgavata means the highest stage of devotees. Kaniṣṭha-adhikārī, madhyama-adhikārī, and then uttama-adhikārī. He is parama-bhāgavata. He has no enemy. Kaniṣṭha-adhikārī, he worships the Deity, but he does not know how to do good to others, neither he knows who is devotee. In the kaniṣṭha-adhikara, in the lower stage of devotional service, one cannot distinguish. But he should be engaged fully in Deity worship so that gradually he will develop his mahā-bhāgavata stage. And madhyama-adhikārī means he knows how to make others hari-jana, or devotee.

īśvare tad-adhīneṣu bāliśeṣu dviṣatsu ca prema-maitrī-kṛpa upekṣā yaḥ karoti sa madhyamaḥ [SB 11.2.46]

He not only worships the Deity wholeheartedly... That is prema. Īśvare prema. But beyond that, tad adhīneṣu—he knows how to respect the devotees, tad adhīneṣu. Īśvara adhīneṣu, that means other devotees. Then he becomes madhyama-adhikārī. If he simply takes care of the Deity worship and if he does not offer respectful behavior to another devotee, he is kaniṣṭha-adhikārī. He is in the lower stage. So īśvare tad adhīneṣu. He must see that "Here is a devotee." He must have power to see that "Here is a devotee."

So how to deal with devotee? Maitrī: to make friendship with him. Īśvare prema. And to the devotees, friendship; not with others, friendship. Caitanya Mahāprabhu advised. When He was asked by a gṛhastha devotee how to behave like a Vaiṣṅava, what is the behavior of a Vaiṣṅava, He immediately answered that the standard Vaiṣṅavism is asat-saṅga-tyāga,—ei vaiṣṅava-ācāra [Cc Madhya 22.87]: "He must give up the company of asat, nondevotees." Asato mā sad gamaḥ: don't associate with nondevotee. If you want to make progress, don't associate. Associate does not mean to talk with a nondevotee is association. No. That we have to do. As gentlemen, as devotee, we can. But not intimately. Associate means dadāti pratigṛhṅāti bhuṅkte bhojayate caiva, guhyam ākhyāti pṛcchati ca [Upadeśāmṛta 4].

[A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.]

These are intimate relationship, dealing: giving something to your friend, accepting something from your friend, feeding your friend, accept food from him, and disclose your mind to your friend and understand his mind. Ṣaḍ-vidhaṁ prīti-lakṣaṅam.

So with devotee we should deal in six ways, ṣaḍ-vidhaṁ prīti. Īśvare prema tad-adhīneṣu maitrī. This is friendly behavior. And kṛpa bāliśeṣu: those who are innocent, does not know what is God or what is our relationship with Him, but they are not atheist—they do not know—to such persons, kṛpa, daya. Īṣvare tad-adhīneṣu bāliśeṣu. And there is a class, dviṣat, sura-dviṣat, simply atheist. As soon as they hear the name of God, Kṛṣṅa, they become angry. Just like Hiraṅyakaśipu. Innocent child, five years old, Prahlāda Mahārāja, because he learned from Nārada Muni even from the womb of his mother how to become a devotee, and from the birth he was a devotee, and his father did not like, Hiraṅyakaśipu. Not only he did not like, he was prepared to kill his child in so many ways. That is atheism. Atheists are so much averse, sura-dviṣat. They are envious. So to such person the madhyama-adhikārī cannot preach, because it is useless waste of time. If one is innocent but not envious, we can preach there. That will be, I mean to say, fruitful. If we go to atheist and you go on speaking, he will never accept it. So don't waste your time in that way. That is nāma-aparādha. But because we have not so much power that we can convert an atheist to become theist or devotee of God... That requires special power.

So mahā-bhāgavata means he is above the madhyama-adhikārī. He does not see anyone nondevotee. He sees everyone devotee. He sees all living entities existing in Kṛṣṅa, and he sees Kṛṣṅa is living within the heart of everyone. That is mahā-bhāgavata. What is that verse? Sarva...

Pradyumna: Mayi paśyati...

Prabhupāda: Mayi paśyati. Yo mām... He is mahā-bhāgavata. He is mahā-bhāgavata. He is broad-visioned, everything. Mayā tatam idaṁ sarvam [Bg 9.4].

[By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.]

In everything He sees Kṛṣṅa, Kṛṣṅa's hand, Kṛṣṅa's energy. Actually that is the fact. What is this microphone? This is also Kṛṣṅa, because what is this? This is made of this material gross matter. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva [Bg 7.4].

[Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.]

Bhūmi... From earth the iron comes, the aluminium comes, the wood comes. So this is combination of bhūmir āpo analo vāyuḥ, Kṛṣṅa's energy. Therefore it is Kṛṣṅa. Śakti śaktimatayor abheda. There is no difference between śakti and śaktimat. Śaktimat is Kṛṣṅa, and śakti, the manifestation of His energy, of, I mean to say, gross energy... Prakṛtir me bhinnā aṣṭadhā. Bhinnā... Just like I am speaking, and this is recorded in the tape recorder. But when replayed, you will find that I am speaking. But I am not there. Bhinnā prakṛtir aṣṭadhā. This is bhinnā, originally coming from Kṛṣṅa, but it is an energy where you cannot find Kṛṣṅa directly. But it is Kṛṣṅa's energy.

The mahā-bhāgavata knows that, that although this material world is a world of forgetfulness of Kṛṣṅa... Material world means when you forget Kṛṣṅa. Here you will find cent per cent people, they have forgotten Kṛṣṅa. They do not care to know Kṛṣṅa, neither they have got any relationship with Kṛṣṅa. Therefore it is material world. Here the nature is how to forget Kṛṣṅa. There is a verse in Śrīmad-Bhāgavatam: īśād apetasya viparyayo 'smṛtiḥ [SB 11.2.37]. That is called māyā. Māyā means viparyayo 'smṛtiḥ. Everything is in relationship with God, but he, the rascal atheist, he'll say, jagad āhur anīśvaram [Bg 16.8]: there is no īśvaram. This is materially... This is material world—forgetfulness. Viparyayo 'smṛtiḥ.

So the devotee's business is how to enlighten him to come to the point of Kṛṣṅa consciousness, real smṛti. So this is Kṛṣṅa consciousness movement means it is an endeavor to bring the rascals and fools and atheists to the platform of Kṛṣṅa consciousness, the most, I mean to say, important welfare activities in the human society. So that Bharata Mahārāja was therefore... He had the power. He had the power to control how to bring the citizens to Kṛṣṅa consciousness. Therefore he was selected to become the king, not a rascal by vote and come to the..., become president and you become happy. That is impossible.

Thank you very much.

Devotees: Jaya Śrīla Prabhupāda. [end]