Teachings of Lord Kapila, the Son of Devahuti

 

                          Table of Contents

 

                               Foreword

 

   Kapila Muni, a renowned sage of antiquity, is the author of the philosophical system known as Sankhya, which forms an important part of India's ancient philosophical heritage. Sankhya is both a system of metaphysics, dealing with the elemental principles of the physical universe, and a system of spiritual knowledge, with its own methodology, culminating in full consciousness of the Supreme Absolute. Kapila, however, is not an ordinary philosopher or sage. According to Vedic tradition, the tradition of India's ancient scriptural literature, He Himself is an avatara (incarnation) of the Supreme Absolute Truth.

   Kapila's teachings are originally inscribed in the Srimad-Bhagavatam, or Bhagavata purana, one of the most important scriptural documents of Vedic theism. Within the Bhagavatam, Kapila's teachings comprise Chapters Twenty-five through Thirty-three of the Third Canto. This book, Teachings of Lord Kapila, the Son of Devahuti, is based on a unique series of lectures presented in Bombay, India, in the spring of this series, Srila Prabhupada spoke from the Twenty-fifth Chapter, which contains the beginning of Lord Kapila's teachings. Srila Prabhupada is the author of a celebrated multivolume translation and commentary on the entire text of the Bhagavatam, and at the time of the Kapila lectures he had already completed his written commentary on the section of the Bhagavatam dealing with Kapiladeva's teachings. In these special lectures, however, Srila Prabhupada went into significantly greater detail in elucidating the verses and shed an even broader light upon these fascinating teachings.

   The text begins with the words of Saunaka, the foremost of the sages of Naimisaranya, the vastly learned sages to whom Srimad-Bhagavatam was originally spoken some thousands of years ago. The sages have already heard about Lord Kapiladeva from Suta Gosvami, an exalted spiritual master, and it is clear from Saunaka's words that they accept Kapila Muni as being an incarnation of the Lord Himself and as therefore being the highest authority on yoga and transcendental knowledge. In recounting the history of Lord Kapila, Suta Gosvami, in accordance with Vedic principles for presenting spiritual knowledge, refers to discourse by great spiritual masters who have previously discussed this same subject. In this case, Suta Gosvami refers to a discussion between Vidura and the great sage Maitreya, who was a friend of Vyasadeva, the original compiler of the Vedic literature.

   As Suta Gosvami has already described, Lord Kapila appeared in this world as the son of Kardama Muni, a master of mystic yoga, and his wife, Devahuti. Both Kardama Muni and Devahuti were aware of the divinity of their son. Indeed, even before Kapila's birth, Lord Brahma himself, the chief created person in this universe, had appeared before Devahuti and revealed to her that her son was to be an incarnation of the Supreme Lord and that this incarnation would enlighten her with spiritual knowledge.

   According to the Vedic social system, a man with a grown son may accept the order of sannyasa, thus renouncing all connections with his family and worldly life, and entrust his wife to the care of his son. Kardama Muni, of course, knew that his son was an incarnation of the Supreme Lord, yet to honor this Vedic system and emphasize its importance, he too eventually accepted sannyasa, entrusting his wife, Devahuti, to the care of his divine son, Kapiladeva. Therefore, as Suta Gosvami begins to answer Saunaka's request to hear further about Lord Kapiladeva, the sages have already been informed of how Kardama Muni departed for the forest, leaving Kapiladeva behind with Devahuti.

   After Kardama Muni's departure, Devahuti, remembering the prophetic words of Lord Brahma, approaches her divine son and humbly expresses her desire for spiritual enlightenment: "My Lord, I have fallen into the abyss of ignorance. Your Lordship is my only means of getting out of this darkest region of ignorance because You are my transcendental eye, which, by Your mercy only, I have attained after many, many births.... Now be pleased, my Lord, to dispel my great delusion... You are the ax which can cut the tree of material existence. I therefore offer my obeisances to You, who are the greatest of all transcendentalists, and I inquire from You as to the relationship between man and woman and between spirit and matter." (Srimad-Bhagavatam 3.25.7-11) Pleased by His mother's pure desire for spiritual enlightenment, and feeling great compassion for her, Kapila begins to speak on the Sankhya philosophy.

   Now, what is Sankhya? Insofar as Sankhya deals with the elemental categories or principles of the physical universe, Sankhya is what Western scholars generally refer to as "metaphysics." The term sankhya literally means "to count." This name is used because Sankhya philosophy enumerates principles of cosmic evolution by rational analysis. The etymological meaning of the word sankhya is "that which explains very lucidly by analysis of material elements." Philosophically, this term is used because the Sankhya system expounds analytical knowledge that enables one to distinguish between matter and spirit. This understanding culminates in bhakti, devotion for and service to the Supreme. It may be said, therefore, that Sankhya and bhakti form two aspects of the same process, bhakti being the ultimate goal or ultimate aspect of Sankhya.

   It is interesting to note, at this point, that long after Lord Kapila's descent, an imitation Kapila appeared on the Indian subcontinent and propounded a nontheistic Sankhya. That which is generally studied as Sankhya in the contemporary academic context is actually this later, nontheistic, materialistic Sankhya. The Sankhya philosophy, propounded by the original Kapila, is practically unknown in the West. Teachings of Lord Kapila, the Son of Devahuti (along with Srila Prabhupada's complete commentary on Kapila's Sankhya in his edition of Srimad-Bhagavatam) is probably the first major exposition in the English language on the original, theistic Sankhya. It should therefore be of considerable interest to scholars in this field.

   Because the basic principle and the ultimate goal of Lord Kapiladeva's Sankhya philosophy is bhakti, this is the subject with which Lord Kapiladeva begins His instructions to Devahuti. Consequently, because this volume, Teachings of Lord Kapila, the Son of Devahuti, is Srila Prabhupada's commentary on the beginning of Lord Kapila's teachings, it is chiefly concerned with the science of bhakti-yoga--the process of linking with God (yoga means "linking") through bhakti (devotion).

   As the actual history begins, Devahuti approaches her son, Kapila, and with deep humility expresses her sincere desire for spiritual enlightenment. In response, Lord Kapila delineates "the path of the transcendentalists, who are interested in self-realization." Concisely summarizing the actual process of self-realization, Kapila defines consciousness in both the conditioned and liberated states. He describes the psychology of pure consciousness, delineates the symptoms and characteristics of a sadhu, holy person, and stresses the importance of sadhu-sanga, association with those who are saintly. Kapiladeva then explains that liberation is merely a stage preliminary to the attainment of bhakti and that one who attains bhakti automatically achieves liberation. One who engages in bhakti, devotional yoga, automatically transcends material desires and ultimately crosses beyond birth and death.

   According to later descriptions in Srimad-Bhagavatam, Devahuti ultimately attains full enlightenment in transcendental knowledge by hearing and understanding the sublime philosophical teachings of her great son.

                                                      --The Publishers

 

                             Chapter One

                 The Purpose of Lord Kapila's Advent

                                  

 

                                TEXT 1

 

                            saunaka uvaca

                       kapilas tattva-sankhyata

                         bhagavan atma-mayaya

                       jatah svayam ajah saksad

                        atma-prajnaptaye nrnam

 

                             TRANSLATION

 

   Sri Saunaka said: Although He is unborn, the Supreme Personality of Godhead took birth as Kapila Muni by His internal potency. He descended to disseminate transcendental knowledge for the benefit of the whole human race.

 

                               PURPORT

 

   The word atma-prajnaptaye indicates that the Lord descends for the benefit of the human race to give transcendental knowledge. Material necessities are quite sufficiently provided for in the knowledge given in the Vedic literatures, which offer a program for good living and gradual elevation to the platform of sattva-guna, the mode of goodness. Once one is situated in sattva-guna, one's knowledge expands. On the platform of passion there is no knowledge, for passion is an impetus to enjoy material benefits. On the platform of ignorance there is neither knowledge nor enjoyment but simply animalistic living.

   The Vedas are intended to elevate one from the mode of ignorance to the platform of goodness. When one is situated in the mode of goodness, he is able to understand knowledge of the self, or transcendental knowledge. Such knowledge cannot be appreciated by any ordinary man; therefore a disciplic succession is required. This knowledge is expounded either by the Supreme Personality of Godhead Himself or by His bona fide devotee. Saunaka Muni also states here that Kapila, the incarnation of the Supreme personality of Godhead, took birth or appeared simply to disseminate transcendental knowledge. To understand that one is not matter but spirit soul (aham brahmasmi: "I am by nature Brahman") is not sufficient for understanding the self and his activities. One must be situated in the activities of Brahman. Knowledge of those activities is explained by the Supreme Personality of Godhead Himself. Such transcendental knowledge can be appreciated in human society but not in animal society, as clearly indicated here by the word nrnam, "for the human beings." Human beings are meant to lead a regulated life. By nature, there is regulation in animal life also, but that is not like the regulative life described in the scriptures or by the Vedic authorities. Only when one's life is regulated according to the Vedas can one understand transcendental knowledge.

   For the propagation of this transcendental knowledge, Kapiladeva, the incarnation of the Supreme Personality of Godhead, gave instructions in Sankhya philosophy to His mother, Devahuti. Later, another Kapiladeva appeared who expounded atheistic Sankhya philosophy, which dealt with the twenty-four elements but gave no information about God. The original Kapila is called the Devahuti-putra Kapila, and the other is called the atheist Kapila. Concerning Kapiladeva, Saunaka Rsi says, kapilas tattva-sankhyata. Kapila is the Supreme Person; therefore He can explain the Absolute Truth. Actually only Bhagavan can know the true position of the ultimate truth. No one else can know it. Bhagavan, Krsna or His incarnation, occasionally visits the earth to give humanity information about the aim of life. Thus the Supreme Lord descended as Kapiladeva, tattva-sankhyata. The word sankhyata means "expounder," and tattva means "the Absolute Truth." The Absolute Truth is Bhagavan Sri Krsna Himself. We cannot understand the Absolute Truth or the Supreme Person by mental speculation, especially when we are under the influence of the three modes of material nature (sattva-guna, rajo-guna and tamo-guna). Only those who are situated in sattva-guna (the mode of goodness) are fit to understand the Absolute Truth. According to Bhagavad-gita (18.42), those possessing brahminical qualifications are situated in sattva-guna.

 

                       samo damas tapah saucam

                        ksantir arjavam eva ca

                       jnanam vijnanam astikyam

                      brahma-karma svabhava jam

 

   "Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge and righteousness--these are the qualities by which the brahmanas work."

   According to the Vedic conception, there must be men in society who are factually brahmanas, capable of expounding the real truth. If everyone becomes a sudra, the Absolute Truth cannot be understood. It is said that at the present moment in Kali-yuga everyone is a sudra (kalau sudra-sambhavah), and it is very difficult in this age to find qualified brahmanas, for they are very rare. There is practically not a single qualified brahmana in this age.

 

                        prayenalpayusah sabhya

                        kalav asmin yuge janah

                        mandah sumanda-matayo

                      manda-bhagya hy upadrutah

 

   "O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed." (Bhag. 1.1.10) The people in this age are very short-lived and slow in understanding spiritual life. Actually human life is meant for understanding spiritual values, but because everyone in this age is a sudra, no one is interested. People have forgotten life's real purpose. The word manda means both slow and bad, and everyone in this age is either bad or slow or a combination of both. People are unfortunate and disturbed by so many things. According to Srimad-Bhagavatam there will eventually be no rain and consequently a scarcity of food. The governments will also levy very heavy taxes. The characteristics of this age predicted by Srimad-Bhagavatam are already being experienced to some degree. Since Kali-yuga is a very miserable age, Caitanya Mahaprabhu, who is Sri Krsna Himself, advises everyone simply to chant Hare Krsna.

 

                        harer nama harer nama

                        harer namaiva kevalam

                      kalau nasty eva nasty eva

                       nasty eva gatir anyatha

 

   "In this age of Kali there is no alternative, there is no alternative, there is no alternative for spiritual progress than the holy name, the holy name, the holy name of the Lord." (Brhan-naradiya Purana) This process is not Caitanya Mahaprabhu's invention, but is advised by the sastras, the puranas. The process for this Kali-yuga is very simple. One need only chant the Hare Krsna maha-mantra. Since everyone in this age is an unintelligent, unfortunate and disturbed sudra, how can anyone understand the Absolute Truth or the aim of life? As stated by the Lord Himself in Bhagavad-gita (4.7):

 

                        yada yada hi dharmasya

                        glanir bhavati bharata

                       abhyutthanam adharmasya

                        tadatmanam srjamy aham

 

   "Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion--at that time I descend Myself."

   Some hundreds and thousands of years ago Lord Krsna appeared as Devahuti-putra Kapiladeva. His father's name was Kardama Muni. After Kapiladeva grew up, His father, according to the Vedic system, retired, took sannyasa and left home to cultivate spiritual life. It is not that one should rot in this material world throughout one's whole life. pancasordhvam vanam vrajet. According to the Vedic injunctions, there are four asramas and four varnas, and these used to be followed very strictly. After his son grew up, Kardama Muni, being a strict follower of the Vedas, left home and put his wife in the charge of his grown son, Kapiladeva.

   It is said of Kapiladeva: kapilas tattva-sankhyata bhagavan. Lord Kapila is Bhagavan. Nowadays Bhagavan is taken very cheaply because the word is misused, but actually Bhagavan is not an ordinary man. Avajananti mam mudhah: because Bhagavan Sri Krsna appeared as a human being, fools and rascals (mudhas) consider Krsna an ordinary human. As Krsna Himself states in Bhagavad-gita (7.13):

 

                      tribhir gunamayair bhavair

                       ebhih sarvam idam jagat

                         mohitam nabhijanati

                       mam ebhyah param avyayam

 

   "Deluded by the three modes (goodness, passion and ignorance), the whole world does not know Me, who am above the modes and inexhaustible."

   Yet there are mahatmas, great souls, who can understand Krsna. Arjuna could understand that although Krsna was playing the part of his friend, He was nonetheless the Supreme Personality of Godhead. Arjuna was in perfect knowledge, yet Krsna instructed him for our benefit. Arjuna requested Krsna's instructions, which are set forth for all human society. After hearing Bhagavad-gita, Arjuna addressed Krsna as param brahma param dhama, "the Supreme Brahman and supreme abode."

   Every person is actually Brahman, spirit soul. We are not actually the body. Awareness of aham brahmasmi ("I am Brahman") is actual self-realization. According to Vedic culture, one must understand that he is Brahman, not the body. We should not remain in ignorance like cats and dogs, thinking, "I am this body, I am American, I am Indian, I am brahmana, I am ksatriya, I am Hindu, I am Muslim," and so on. These are all bodily designations. When one comes to spiritual understanding, he understands aham brahmasmi, "I am Brahman." This is called Brahman realization. It is not that we become Brahman by some practice. Gold is gold, even if it is covered with some dirt, which can certainly be removed. Similarly, we are all Brahman, spirit soul, but somehow or other we have come in contact with these material elements (bhumir apo 'nalo vayuh), and we have acquired bodily coverings. Consequently we think, "I am this body." This is ignorance, and unless one is enlightened by spiritual knowledge, he remains animalistic.

   Understanding one's spiritual identity is called dharma. The ultimate goal of dharma is enunciated by Sri Krsna Himself in Bhagavad-gita (18.66). Sarva-dharman parityajya mam ekam saranam vraja: "Abandon all varieties of religion and just surrender unto Me." On this earth we have created so many dharmas--Hindu dharma, Muslim dharma, Christian dharma. These are all manufactured dharmas, but real dharma is attained when we come to the conclusion that Sri Krsna is everything. Again, in the words of Sri Krsna in Bhagavad-gita (7.19):

 

                        bahunam janmanam ante

                       jnanavan mam prapadyate

                         vasudevah sarvam iti

                        sa mahatma sudurlabhah

 

   "After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."

   The Krsna consciousness movement is meant for the propagation of this message. We are not preaching a particular sectarian religious system but a real religion, dharma. Dharmam tu saksad bhagavat-pranitam: no one actually knows what dharma is, and no one can manufacture dharma. Dharma is the order of the Supreme Being. No one can manufacture state laws; they are given by the government. The simplest definition of dharma is that dharma is the order of the Supreme Being. Since the Supreme Being, God, is one, His order must be one. How, then, can there be different dharmas? lt is not possible. Different dharmas are created due to ignorance, which causes people to think in terms of Hindu dharma, Muslim dharma, Christian dharma, this dharma or that dharma. No. Gold is gold. If a Christian possesses some gold, does it become Christian gold? Gold is gold whether possessed by a Hindu, a Muslim or a Christian. According to the order of the Supreme Personality of Godhead, dharma means surrendering unto that Supreme Being. This is bhagavata-dharma, and everyone should be taught how to surrender unto God. God is one; there cannot be two Gods. When there is competition, there is no God. Presently there is a different God on every street, but Krsna is not that kind of God. He is the Supreme God. As Krsna Himself states in Bhagavad-gita (7.7):

 

                       mattah parataram nanyat

                        kincid asti dhananjaya

                       mayi sarvam idam protam

                         sutre mani-gana iva

 

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

   The purpose of this Krsna consciousness movement is to inform everyone that no one is superior to Krsna, God. Because many young Americans and Europeans are fortunate and know nothing of any hodgepodge god, they have taken this bona fide Krsna consciousness movement seriously. Krsnas tu bhagavan svayam: Bhagavan, God, means Sri Krsna. We have simply presented this information, saying, "Here is God. Sri Krsna." Because they have taken this seriously, many young Americans and Europeans are advancing in Krsna consciousness. Consequently many people are surprised to see how Americans and Europeans have become such great devotees and are dancing in ecstasy. How is it they are so advanced? They have taken the information seriously: krsnas tu bhagavan svayam. Whether one touches fire blindly or knowingly, fire will burn. It is not that because the fire is touched by a child, fire will not burn. These young Westerners have touched fire, and consequently it is acting as fire.

   Acaryopasanam: this information (krsnas tu bhagavan svayam) is not concocted, but is accepted by the acaryas in the disciplic succession. Although an impersonalist, Sankaracarya has accepted Krsna as the Supreme Personality of Godhead. So have Ramanujacarya, Madhvacarya, Visnusvami, Nimbarka and Sri Caitanya Mahaprabhu and His followers. They all accept Krsna as the Supreme, just as Arjuna himself did. This is the simplest method. There is no need to speculate, "What is God? Where is God?" Why foolishly go on searching? Here is God--Krsna. We may think that Krsna cannot be seen, but Krsna can appear in the form of His energy. Of course, a stone is not God, but a stone is another one of God's energies. Heat and light are not fire, but without fire there cannot be heat or light. In that sense, heat and light are nondifferent from fire. This material world is like the heat and light of the supreme fire.

 

                        ekadesa-sthitasyagner

                       jyotsna vistarini yatha

                       parasya brahmanah saktis

                        tathedam akhilam jagat

 

   "Just as a fire is situated in one place, but spreads illumination all around, the Supreme Personality of Godhead, Parabrahman, spreads His energies throughout this universe." (Visnu purana 1.22.53)

   The sun is situated in one place, and its light and heat expand throughout the entire solar system. As soon as we perceive light and heat, we can understand that the sun is there. Since light and heat can be perceived by everyone, Krsna says in Bhagavad-gita (7.8), prabhasmi sasi-suryayoh: "I am the light of the sun and the moon." people are saying, "Can you show me God?" while not realizing that they are seeing God daily at every moment. Because people are foolish in this age, they cannot understand that when we perceive the energy of the Lord, we can feel the presence of the Lord.

   The young devotees in the Krsna consciousness movement are presently worshiping Krsna. What are the signs of a devotee? The actual sign of a devotee is that he is no longer interested in material enjoyment: bhaktih paresanubhavo viraktir anyatra ca (Bhag. 11.2.42). The disciples of this Krsna consciousness movement do not go to cinemas, restaurants or clubs, and they do not smoke or drink. In European and American countries all these things are available and are very cheap, but these young people are not interested in them. They are simply interested in sitting on the floor and learning about Krsna consciousness. Why is this? They have actually rejected the material world. When one comes to detest material enjoyment, one can understand that he has advanced spiritually. Spiritual life does not mean taking sannyasa and then smoking or drinking tea. One must actually come to detest material life. One comes to lose interest in material activities and becomes interested only in the understanding of God, the Supreme Being, and His service. As enjoined in Srimad-Bhagavatam (5.5.1):

 

                    nayam deho deha-bhajam nrloke

                  kastan kaman arhate vid-bhujam ye

 

   "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 the dogs and hogs that eat stool." The word vid-bhujam means "stooleaters." Hogs work hard day and night simply eating stool, and because stool contains chemicals, hydrophosphates, the hog gets strength, becomes very fat and enjoys sex. In any case, human life is meant not for imitating the life of a hog but for tapasya, austerity:

 

                   tapo divyam putraka yena sattvam

              suddhyed yasmad brahma-saukhyam tv anantam

 

   "Rather, my dear boys, 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." (Bhag. 5.5.1)

   This is the meaning of Vedic civilization. The society of varnasrama-dharma--composed of brahmanas, ksatriyas, vaisyas, sudras, grhasthas, vanaprasthas, brahmacaris and sannyasis--is meant to elevate people gradually to the perfect stage of understanding God. The whole aim of the different varnas and asramas is the worship of the Supreme Lord. One can attain this understanding through this social system, which admits of gradations. When one goes to school, he begins with the first grade, then progresses to the second, third and so forth. In this way one makes progress.

   When human society accepts varnasrama-dharma, it can gradually come to the understanding of Brahman. By birth, everyone is a sudra; therefore everyone has to be educated. The word dvija means "twiceborn." One is first born through the womb of a mother, and one's next birth is given by the spiritual master and Vedic knowledge. Vedic knowledge is the mother, and the spiritual master is the father. When one is twice-born (dvija), he receives a sacred thread from the spiritual master and begins to learn about spiritual life. He is then allowed to read the Vedic literatures. In this way one becomes a son of Vedic literature. Nigama-kalpa-taror galitam phalam: Srimad-Bhagavatam is the essence of Vedic culture. It is a wish-fulfilling tree, and we can take whatever we want from it. Vedic knowledge is perfect, and if we want to come to know it, we must take shelter of a bona fide guru (tad-vijnanartham sa gurum evabhigacchet).

   Unfortunately, in this age everything is mismanaged. people forget the aim of life, and at such a time the Supreme Lord Himself comes. The Supreme Lord descends out of compassion because He is more anxious to have us return home, back to Godhead, than we are to go. Because we are in ignorance, we do not know anything about the kingdom of God. We know nothing about how to get there or how to become happy. We have forgotten all this. Therefore Krsna comes at intervals or sends His representative, the pure devotee. Sometimes He comes personally, and sometimes He sends His incarnation.

   Kapiladeva is an incarnation of the Supreme Person, Krsna. Therefore it is stated: kapilas tattva-sankhyata bhagavan atma-mayaya. The word maya means not only "illusion," but also "affection" and "energy." When Krsna comes, all His energies also come. It is not that He is forced to come. We have to accept a certain type of body because we are forced to do so, but this is not the case with Sri Krsna. Presently I may have a human form, but in the future I cannot demand a human form. We receive bodies in the next life according to karma, not will. One cannot demand to be a high-court judge unless one has been educated for the job. First of all, one must become qualified. If one qualifies himself, one may become a devata, a demigod like Indra or Candra, or one can become a dog or a cat. That depends on one's karma, or activities (karmana daiva-netrena). When Krsna or His incarnation come, they do not depend on karma for their bodies. The Supreme Lord is above karma and is fully independent. It is therefore said, atma-mayaya. The Supreme Lord comes by His own energy, not by the external energy or by force. When the governor visits the prison, he is not forced to do so. He is not to be considered a condemned person; rather, he goes by his own good will just to see how things are going on, However, it is understood that when an ordinary person is placed in jail, he is sent there by force because he has been proven a criminal. A criminal may think that he and the governor are one, just as rascals and fools think that Krsna is one of them. Avajananti mam mudha manusim tanum asritam. A knowledgeable person knows that when Krsna or His incarnation descends upon the material world, the Supreme Lord maintains His transcendental position. He is not an ordinary man, nor is He forced into the material world due to karma. The Supreme Lord comes by His own good will. param bhavam ajanantah. Rascals cannot understand what Krsna is; therefore they think that Krsna is a human being. As Krsna Himself states in Bhagavad-gita (7.3):

 

                         manusyanam sahasresu

                        kascid yatati siddhaye

                        yatatam api siddhanam

                      kascin mam vetti tattvatah

 

   "Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."

   Understanding Krsna is therefore not so easy. As stated by Krsna, out of many thousands one person may become a siddha, a self-realized being. And out of many siddhas, one may be able to understand Krsna. It is our great fortune that Sri Caitanya Mahaprabhu, Krsna Himself, has appeared and given us a very easy process by which we can understand Krsna. What is that process? We need only hear about Krsna. That's all. We have therefore opened all these centers of Krsna consciousness throughout the world.

 

                      srnvatam sva-kathah krsnah

                        punya-sravana-kirtanah

                     hrdy antah-stho hy abhadrani

                        vidhunoti suhrt satam

 

   "Sri Krsna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted." (Bhag. 1.2.17)

   If we hear about Krsna, we become purified. Hearing about Krsna means associating with Krsna. In this way we may perfect our lives.

 

                             Chapter Two

              The Transcendental Matter and Supreme Yogi

 

                                TEXT 2

 

                     na hy asya varsmanah pumsam

                        varimnah sarva-yoginam

                        visrutau sruta-devasya

                       bhuri trpyanti me 'savah

 

                             TRANSLATION

 

   Saunaka continued: There is no one who knows more than the Lord Himself. No one is more worshipable or more mature a yogi than Me. He is therefore the master of the Vedas, and to hear about Him always is the actual pleasure of the senses.

 

                               PURPORT

 

   In Bhagavad-gita it is stated that no one can be equal to or greater than the Supreme Personality of Godhead. This is confirmed in the Vedas also: eko bahunam yo vidadhati kaman. He is the supreme living entity and is supplying the necessities of all other living entities. Thus all other living entities, both visnu-tattva and jiva-tattva, are subordinate to the Supreme Personality of Godhead, Krsna. The same concept is confirmed here. Na hy asya varsmanah pumsam: among living entities, no one can surpass the Supreme Person because no one is richer, more famous, stronger, more beautiful, wiser or more renounced than He. These qualifications make Him the Supreme Godhead, the cause of all causes. Yogis are very proud of performing wonderful feats, but no one can compare to the Supreme personality of Godhead.

   Anyone who is associated with the Supreme Lord is accepted as a first-class yogi. Devotees may not be as powerful as the Supreme Lord, but by constant association with the Lord they become as good as the Lord Himself. Sometimes the devotees act more powerfully than the Lord. Of course, that is the Lord's concession.

   Also used here is the word varimnah, meaning the most worshipful of all yogis. To hear from Krsna is the real pleasure of the senses; therefore he is known as Govinda, for by His words, by His teachings, by His instruction--by everything connected with Him--He enlivens the senses. Whatever He instructs is from the transcendental platform, and His instructions, being absolute, are nondifferent from Him. Hearing from Krsna or His expansion or plenary expansion like Kapila is very pleasing to the senses. Bhagavad-gita can be read or heard many times, but because it gives great pleasure, the more one reads Bhagavad-gita the more he wants to read and understand it, and each time he gets new enlightenment. That is the nature of the transcendental message. Similarly, we find that transcendental happiness in the Srimad-Bhagavatam. The more we hear and chant the glories of the Lord, the more we become happy.

   In the previous verse, the incarnation of the Supreme Personality of Godhead as Devahuti-putra Kapiladeva has been explained as bhagavan atma-mayaya. The word bhaga means "opulence," and van means "one who possesses." All the opulences of the creation are present in Bhagavan. As stated in the Vedas (Katha Upanisad 2.2.13):

 

                   nityo nityanam cetanas cetananam

                    eko bahunam yo vidadhati kaman

 

   Nitya, bhagavan, is the singular, and nityanam are the plural jivas, or living beings. Nityo nityanam: we are many, but God is one. There is no limit to the jivas; no one can count them. The word ananta means that they are without limit. All these jivas, living entities, are being maintained by the Supreme One. We cannot conceive how many living entities are being maintained by the Supreme Lord. All the great elephants, all the small ants, all the 8,400,000 species of life are maintained by Bhagavan. Why do we worry that He will not maintain us? Those who are devotees of the Lord and have taken shelter at His lotus feet, leaving everything aside simply to render service unto Him, will certainly be cared for. In our Krsna consciousness movement, we have over a hundred centers, and Krsna is maintaining them all. None of our devotees are employed for independent incomes, yet they are all being maintained. In Bhagavad-gita, Krsna never says, "Do this or that, and I will then maintain you." Rather, He states that not only will He maintain us, but He will also protect us from the results of sin, from sinful karma (Bg. 18.66). All of this assurance is there.

   Tasyaiva hetoh prayateta kovidah. The word kovidah means "intelligent." An intelligent person should try to attain shelter at the lotus feet of Krsna. Human life is actually meant for getting in touch with the lotus feet of Krsna. That should be our only business. The word upari indicates the higher planetary systems. There are seven higher planetary systems, and we are in the middle system, in Bhurloka. Within this one universe, there are fourteen planetary systems, and the living entities are wandering in different bodily forms on different planets. According to karma, the living entity sometimes goes up and sometimes goes down. He wanders in this way, thinking how he can become materially happy and satisfy his senses. The sastras say that we should not do this, that we should endeavor to understand Krsna. We should not worry about eating and sleeping, for the needs of the body are already arranged. We do not have to work independently to maintain the body.

 

                tal labhyate duhkhavad anyatah sukham

                   kalena sarvatra gabhira-ramhasa

 

   Our actual endeavor should be to attain happiness; that is our real struggle for existence. According to the sastras: tal labhyate duhkhavat. The word duhkhavat indicates that although we do not want misery, misery comes anyway. We don't have to endeavor separately for misery. No one says, "Let there be a fire in my house" or "Let my child die." No one aspires after these things, yet they happen. Everyone is thinking, "May my child live happily" or "May I get so much money." We do not ask or pray for catastrophes, yet they come without invitation. Similarly, whatever happiness is there for our enjoyment will also come without our asking for it. The conclusion is that we should not endeavor for so-called happiness or distress, but should try to attain that position whereby we can understand Krsna and get shelter at His lotus feet. This should be the real human endeavor.

   It was Caitanya Mahaprabhu who said to Rupa Gosvami:

 

                brahmanda bhramite kona bhagyavan jiva

               guru-krsna-prasade paya bhakti-lata-bija

 

   "The living entity is wandering up and down, from one planet to another, and he is very fortunate if by the mercy of the spiritual master and Krsna Himself he can get the seed of devotional service to Krsna." (Cc. Madhya 19.151) The Krsna consciousness movement is an attempt to make people fortunate. In this age, everyone is unfortunate (manda-bhagyah), but now we are trying to reverse the situation.

   Throughout the world there are problems everywhere. One country has one type of problem, and another country has another. There is strife within governments themselves, and even presidents are fraught with problems. Sometimes we may think we are very fortunate, just as President Nixon was thinking, "I am very fortunate. I have become the president of the United States." Then he soon realized that he was most unfortunate. Actually this is the situation for everyone. We should not think that the only apprehended culprit is President Nixon and that we are safe. There is a Bengali proverb: Dry cow dung is used for fuel, and it is said that when the dry cow dung is being burned, the soft cow dung is laughing, saying, "Oh, you are being burned, but I am safe." It does not know that when it dries out, it will be thrown into the fire too. We may laugh because President Nixon is in trouble, and we may think ourselves very safe because we have a big bank balance, but actually no one is safe. Eventually everyone will dry up and be thrown in the fire. That is a fact. We may survive for a few years, but we cannot avoid death. In fact, it is said, "As sure as death." And what is the result of death? One loses everything--all honor, money, position and material life itself. Krsna states in Bhagavad-gita (10.34), mrtyuh sarva-haras caham: "I am all-devouring death." Krsna comes as death and plunders everything--bank balance, skyscrapers, wife, children and whatever. One cannot say, "My dear death, please give me some time to adjust." There is no adjustment; one must immediately get out.

   Foolish people are unaware of the miserable conditions of material life. Krsna says in Bhagavad-gita (13.9), janma-mrtyu jara-vyadhi-duhkha-dosanudarsanam. Real knowledge means knowing that however great one may be, the four principles of material life are present: birth, old age, disease and death. These exist in the highest planetary system (Brahmaloka) and in the lowest (Patalaloka).

 

                   tasyaiva hetoh prayateta kovido

                na labhyate yad bhramatam upary adhah

                tal labhyate duhkhavad anyatah sukham

                   kalena sarvatra gabhira-ramhasa

 

   "Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet down to the lowest planet. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them." (Bhag. 1.5.18)

   When Dharmaraja asked Maharaja Yudhisthira what the most wonderful thing in the world was, Maharaja Yudhisthira replied: ahany ahani bhutani gacchantiha yamalayam. "Every moment people are dying, but those who are living are thinking, 'My friend has died, but I shall live forever.' " (Mahabharata, Vana-parva 313.116) Soft cow dung thinks the same way. This is typical of conditioned beings.

   Bhagavan, the Supreme Lord, is not in this position. It is therefore said: bhagavan atma-mayaya. We come onto this planet to enjoy or suffer life for a few days--fifty or a hundred years--but Bhagavan, the Supreme Personality of Godhead, does not come for that purpose (na mam karmani limpanti). It is further stated, na hy asya varsmanah: "No one is greater than Him." No one is greater than Bhagavan or equal to Him. Everyone is inferior. According to Caitanya-caritamrta (Adi 5.142), ekale isvara krsna, ara saba bhrtya. There is only one master--Krsna. All others are subservient, beginning with Lord Brahma, Visnu, Mahesvara, Indra, Candra and all the demigods (there are thirty-three million demigods) and the middle and lower species. Everyone is bhrtya, or servant. When Krsna orders, "My dear Mr. So-and-So, now please give up your place and leave,', one must go. Therefore everyone is a servant. This is the position of Lord Brahma and the ant as well. Yas tv indragopam athavendram aho sva-karma. From Lord Indra to indragopa, an insignificant insect, everyone is reaping the consequences of his karma. We are creating our own karma, our next body, in this life. In this life we enjoy or suffer the results of our past karma, and in the same way we are creating further karma for our next body. Actually we should work in such a way that we will not get another material body, How can this be done? We simply have to try to understand Krsna. As Krsna says in Bhagavad-gita (4.9):

 

                       janma karma ca me divyam

                       evam yo vetti tattvatah

                      tyaktva deham punar janma

                       naiti mam eti so 'rjuna

 

   "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."

   This sounds very simple, but actually understanding Krsna is very difficult. If we become devotees of Krsna, understanding Krsna is easy. However, if we try to understand Him by jnana, karma or yoga, we will be frustrated. There are many types of yogis, but he who is devoted to Krsna is the topmost yogi. Sri Krsna is far above all yogic processes. In India there are many yogis who can display some magical feats. They can walk on water, make themselves very light or very heavy and so forth. But what is this compared to Krsna's yogic mystic powers? By His potencies, great planets are floating in space. Who can manage to float even a small stone in the air? Sometimes a yogi may show a little mystic power by manufacturing some gold, and we are so foolish that we accept him as God. However, we forget that the real yogi, the Supreme Lord Himself, has created millions of gold mines and is floating them in space. Those who are Krsna conscious are not befooled by yogis who claim to be Bhagavan. A Krsna conscious person wants only to serve the foremost yogi, Yogesvara (varimnah sarva-yoginam). Because we are trying to become His devotees, we accept the Supreme Lord, Yogesvara, as the Supreme Personality of Godhead. Krsna Himself states in Bhagavad-gita (18.55):

 

                        bhaktya mam abhijanati

                      yavan yas casmi tattvatah

                       tato mam tattvato jnatva

                         visate tad-anantaram

 

   "One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."

   This process is actually very simple. One must first of all realize that the first problem is the conquest of death. Presently we consider death compulsory, but actually it is not. One may be put into prison, but actually prison is not compulsory. It is due to one's work that one becomes a criminal and is therefore put in jail. It is not compulsory for everyone to go to jail. As living entities, we have our proper place in Vaikunthaloka.

 

                      paras tasmat tu bhavo 'nyo

                      'vyakto 'vyaktat sanatanah

                        yah sa sarvesu bhutesu

                        nasyatsu na vinasyati

 

                       avyakto 'ksara ity uktas

                        tam ahuh paramam gatim

                       yam prapya na nivartante

                        tad dhama paramam mama

 

   "There is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is. That supreme abode is called unmanifested and infallible, and it is the supreme destination. When one goes there, he never comes back. That is My supreme abode." (Bg. 8.20-21)

   Everything is present in Vaikunthaloka. There we can have an eternal, blissful life full of knowledge (sac-cid-ananda). It is not compulsory for us to rot in this material world. The easiest way to go to the Vaikunthalokas is: janma karma ca me divyam evam yo vetti tattvatah. Simply try to understand Krsna. Why does He come? What are His activities? Where does He come from? Why does He come in the form of a human being? We only have to try to understand this and study Krsna as He explains Himself in Bhagavad-gita. What is the difficulty? God personally explains Himself as He is, and if we accept Bhagavad-gita as it is, we shall no longer have to transmigrate. Tyaktva deham punar janma naiti. We shall no longer have to endure birth and death, for we can attain our spiritual bodies (sac-cid-ananda-vigraha) and live happily in Krsna's family. Krsna is providing for us here, and He will also provide for us there. So we should know that our happiness is in returning home, back to Godhead, where we can eat, drink and be merry in Krsna's company.

 

                            Chapter Three

               How to Understand the Lord's Activities

 

 

                                TEXT 3

 

                      yad yad vidhatte bhagavan

                       svacchandatmatma-mayaya

                        tani me sraddadhanasya

                        kirtanyany anukirtaya

 

                             TRANSLATION

 

   Therefore please precisely describe all the activities and pastimes of the Personality of Godhead, who is full of self-desire and who assumes all these activities by His internal potency.

 

                               PURPORT

 

   The word anukirtaya is very significant. Anukirtaya means "to follow the description"--not to create a concocted mental description, but to follow. Saunaka Rsi requested Suta Gosvami to describe what he had actually heard from his spiritual master, Sukadeva Gosvami, about the transcendental pastimes that the Lord manifested by His internal energy. Bhagavan, the Supreme Personality of Godhead, has no material body, but He can assume any kind of body by His supreme will. That is made possible by His internal energy.

   We can understand the pastimes of the Lord by following one or some of the authorized devotional processes.

 

                       sravanam kirtanam visnoh

                        smaranam pada-sevanam

                       arcanam vandanam dasyam

                        sakhyam atma-nivedanam

 

   "Hearing, chanting and remembering the holy name, form, pastimes, qualities and entourage of the Lord, offering service according to the time, place and performer, worshiping the Deity, offering prayers, always considering oneself the eternal servant of Krsna, making friends with Him and dedicating everything unto Him--these are the nine processes of devotional service." (Bhag. 7.5.23)

   There are nine basic processes of devotional service--hearing and chanting about the Supreme Lord, remembering Him, serving His lotus feet, worshiping Him, offering prayers to the Lord, acting as His servant, becoming His friend, and surrendering everything to Him. The beginning is sravanam kirtanam, hearing and chanting. One must be very eager to hear and chant. As stated in Bhagavad-gita (9.14):

 

                        satatam kirtayanto mam

                       yatantas ca drdha-vratah

                      namasyantas ca mam bhaktya

                         nitya-yukta upasate

 

   "Always chanting My glories, endeavoring with great determination, bowing down before Me, the great souls perpetually worship Me with devotion."

   We have to speak or chant about the holy activities of the Supreme Personality of Godhead, but first we have to hear about them. This Srimad-Bhagavatam was recited by Sukadeva Gosvami and heard by Pariksit Maharaja, and we in turn have to hear about Krsna and then chant about Him (sravanam kirtanam visnoh). When we speak of Visnu, we mean Krsna. Krsna is the origin of the visnu-tattva--that is, Visnu is an expansion of Krsna. When we speak of Visnu, we understand that the origin of Visnu is Krsna. As Sri Krsna says in Bhagavad-gita (10.2), aham adir hi devanam: "I am the source of the demigods."

   The most important demigods (devas) are Brahma, Siva and Visnu. In the beginning of the creation there is Lord Visnu, and from Lord Visnu, Brahma is born. From Lord Brahma, Lord Siva is born, and these three gods take charge of the three modes of material nature. Visnu takes charge of sattva-guna (the mode of goodness), Lord Brahma takes charge of rajo-guna (the mode of passion), and Lord Siva takes charge of tamo-guna (the mode of ignorance). However, before the creation there was no Brahma or Siva. There was only Krsna. Krsna therefore says, aham adir hi devanam. He is the creator of all demigods and all other living entities. After the cosmic manifestation is created, the living entities are placed in it. Therefore in the Vedas it is stated that in the beginning there was neither Brahma nor Siva, but only Narayana (eko narayana asit). Narayana is also another plenary expansion of Krsna.

   We have to learn from the scriptures that Krsna is the origin of all. Krsnas tu bhagavan svayam: all the visnu-tattvas and incarnations are but plenary expansions or expansions of the plenary expansions of Krsna. There are millions and millions of incarnations. They are as plentiful as waves in the ocean. There are saktyavesa-avataras, guna-avataras and svayam-avataras, and these are all described in Srimad-Bhagavatam. All these avataras, or incarnations, are svacchandatma, free from care and anxiety. If we organize a business, we have many anxieties. The managing director or proprietor of the business particularly has many anxieties. Although he sits in his office without disturbance, he is not very happy because he is always thinking about how to do this or that, how to manage this affair or that. This is material nature, and therefore it is said that there is always anxiety in the material world. When Hiranyakasipu, the father of prahlada Maharaja, asked his son, "My dear boy, what is the best thing you have learned from your teachers?" Prahlada Maharaja immediately replied, tat sadhu manye 'sura-varya dehinam sada samudvigna-dhiyam asad-grahat (Bhag. 7.5.5). "I have learned that materialists have accepted the asad guna." Asat means "that which is not." We should not remain on this platform, but should go to the platform of sat (om tat sat). This is the Vedic injunction. The material world is asad-vastu; it cannot possibly remain. In the material world, everything will ultimately be vanquished. Whatever exists in the material world exists only for some time. It is temporary. The Mayavadi philosophers say, brahma satyam jagan mithya: "The Supreme Truth is real, whereas the world is false"--but Vaisnavas do not use the word mithya (false), because God, the Supreme Brahman, is truth, and nothing false can emanate from the truth. If we prepare an earring from gold, the earring is also gold. We cannot say that the earring is false. Yato imani bhutani jayante: the Supreme Absolute Truth is He from whom everything is emanating. If everything is emanating from the Absolute Truth, nothing can actually be false. The Vaisnava philosophers accept the world as temporary, but not false, as the Mayavadi philosophers do.

   The world (jagat) has emanated from the Supreme; therefore it is not mithya, but it is temporary. That is also explained in Bhagavad-gita (8.19): bhutva bhutva praliyate. The material world comes into existence, remains for some time, and is then annihilated. It is not false, for it can be utilized to realize the Supreme Truth. This is Vaisnava philosophy. The world is temporary, but we must use it for spiritual purposes. If something is used for the ultimate truth, the Absolute Truth, it becomes integral with the Absolute Truth. As stated by Srila Rupa Gosvami (Bhakti-rasamrta-sindhu 1.2.255-256):

 

                         anasaktasya visayan

                        yatharham upayunjatah

                      nirbandhah krsna-sambandhe

                       yuktam vairagyam ucyate

 

                        prapancikataya buddhya

                       hari-sambandhi-vastunah

                        mumuksubhih parityago

                      vairagyam phalgu kathyate

 

   The word mumuksubhih refers to those who aspire for mukti, liberation. When one becomes disgusted with material engagement, one wants to destroy everything that has anything to do with the material world. However, the Vaisnava says, prapancikataya buddhya hari-sambandhi-vastunah. Everything has some relationship with the Supreme Person, the Absolute Truth. For instance, a microphone is made of metal, but what is metal? It is another form of earth. In Bhagavad-gita (7.4) Sri Krsna says:

 

                        bhumir apo 'nalo vayuh

                       kham mano buddhir eva ca

                          ahankara itiyam me

                       bhinna prakrtir astadha

 

   "Earth, water, fire, air, ether, mind, intelligence and false ego--all together these comprise My separated material energies." All of these are Krsna's energies, and if Krsna is the source of them, how can they be untrue? They are not. A Vaisnava will never say that metal has no connection with Krsna. It is a product of one of His energies, just as this material world is a product of the sun. We cannot say that the sunshine is false and that the sun is true. If the sun is true, the sunshine is also true. Similarly, we do not say that the material universe is false. It may be temporary, but it is not false. Therefore the Gosvamis and Krsna Himself tell us that since everything belongs to Krsna, everything should be utilized for His purpose.

   This creation emanates from Bhagavan, the Supreme Lord, who is without anxiety. Krsna very pleasantly associates with His consort Srimati Radharani and enjoys playing His flute. If God is anxious, what kind of God is He? Even Lord Brahma and other demigods are anxious. Lord Brahma is engaged in meditation, Lord Siva dances to annihilate the universe, the goddess Kali is engaged in killing with her sword, and so forth. The demigods have many activities, but Krsna is always peaceful. The Krsna who engages in killing demons is Vasudeva Krsna, not the original Krsna. The original Krsna does not go anywhere; He never takes a step away from Vrndavana. The other activities performed by Krsna are performed in the Vasudeva, Sankarsana, Aniruddha or Pradyumna forms. Krsna expands as Sankarsana, Narayana, Visnu, Maha-Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu. God can expand Himself in many, many forms.

 

                 advaitam acyutam anadim ananta-rupam

                adyam purana-purusam nava-yauvanam ca

 

                                                (Brahma-samhita 5.33)

   He is the adi-purusa, the original soul of all. Govindam adi-purusam tam aham bhajami: Lord Brahma says that he is not adi-purusa but that Govinda, Krsna, is the adi-purusa. This Krsna has many expansions (advaitam acyutam anadim). He has no beginning, but He is the beginning of everything. He has expanded Himself in many forms. The visnu-tattva consists of bhagavat-tattva-svamsa, the personal expansions. We are also Krsna's forms, but we are vibhinnamsa, separated expansions. We are the expansions of the energies. According to Krsna in Bhagavad-gita (7.5):

 

                        apareyam itas tv anyam

                       prakrtim viddhi me param

                        jiva-bhutam maha-baho

                        yayedam dharyate jagat

 

   "Besides the inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of the living entities who are struggling with material nature and are sustaining the universe."

   Thus there are the jiva-prakrti, the para prakrti expansions, who belong to Krsna's superior energy. In any case, Krsna is always svacchandatma--without anxiety. Even if He is killing a demon, He experiences no anxiety. That is also confirmed in the Vedas:

 

                  na tasya karyam karanam ca vidyate

                 na tat-samas cabhyadhikas ca drsyate

                  parasya saktir vividhaiva sruyate

                    svabhaviki jnana-bala-kriya ca

 

   "The Supreme Lord has nothing to do, for everything is done automatically by His various potencies. No one is seen to be equal to, or greater than, Him." (Svetasvatara Upanisad 6.8)

   Sri Krsna has nothing to do personally. It is His energy that acts. When an important man wants to get something done, he simply tells his secretary, who does everything. The important man is quite confident that because he has told his secretary, his desires will be carried out. The secretary is a person, energy (sakti). If an ordinary man within this world has many energies in the form of secretaries, then we can hardly imagine the energies possessed by Sri Krsna. Sri Krsna is jagad-isvara, the controller of the entire universe, and thus He is managing the entire universe. Foolish people say that there is no brain behind the universe, but this is due to ignorance. By taking information from the sastras, the scriptures, we can understand who that brain is. According to Sri Krsna in Bhagavad-gita (9.10):

 

                        mayadhyaksena prakrtih

                         suyate sa-caracaram

                         hetunanena kaunteya

                         jagad viparivartate

 

   "This material nature is working under My direction, O son of Kunti, and producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." We see His energies working in this material world all the time. There is thunder and rain, and from rain comes the food we enjoy. This process is outlined in Bhagavad-gita (3.14):

 

                        annad bhavanti bhutani

                       parjanyad anna-sambhavah

                       yajnad bhavati parjanyo

                       yajnah karma-samudbhavah

 

   "All living beings subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties." The origin of everything is the Supreme Personality of Godhead. Through yajna, sacrifice, we have to satisfy the Supreme Person, and yajnas can be executed when human society is regulated according to the varnasrama-dharma, the system of four social orders (varnas) and four spiritual orders (asramas). There are four varnas (brahmana, ksatriya, vaisya and sudra) and four asramas (brahmacarya, grhastha, vanaprastha and sannyasa). These varnas and asramas have their respective duties, and unless human society is divided according to these eight scientific divisions and everyone acts according to his position, there can be no peace in the world.

 

                          varnasramacaravata

                         purusena parah puman

                       visnur aradhyate pantha

                       nanyat tat-tosa-karanam

 

   "The Supreme Personality of Godhead, Lord Visnu, is worshiped by the proper execution of prescribed duties in the system of varna and asrama. There is no other way to satisfy the Supreme Personality of Godhead." (Visnu Purana 3.8.9)

   The ultimate goal of all activity is the satisfaction of the Supreme Lord, Visnu. Na te viduh svartha-gatim hi visnum (Bhag. 7.5.31). Foolish people do not know that their ultimate interest is the satisfaction of Visnu. Therefore, when there are dharmasya glanih, discrepancies in dharma, Krsna or His incarnation personally comes. It is therefore said: yad yad vidhatte bhagavan. Although He comes, He has no anxiety. He comes by His internal potency, and He does not take help from anyone. He possesses a variety of energies, all of which work correctly and perfectly (parasya saktir vividhaiva sruyate svabhaviki jnana-bala-kriya ca).

   Impersonalists cannot understand how everything is being carried out perfectly because they cannot understand the Supreme Personality of Godhead: mohitam nabhijanati mam ebhyah param avyayam. As stated by Krsna in Bhagavad-gita (7.14):

 

                        daivi hy esa guna-mayi

                         mama maya duratyaya

                        mam eva ye prapadyante

                        mayam etam taranti te

 

   "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." Being covered by the three modes of material nature, one cannot understand the Supreme Personality of Godhead. However, the Supreme Lord reveals Himself to His devotees.

   It is our business to understand Krsna in truth; then our lives will be successful. It is not that we can succeed by understanding Krsna superficially. It is therefore stated here: tani me sraddadhanasya kirtanyany anukirtaya. The word anukirtaya, as we have initially pointed out, means that we should not manufacture anything. The word anu means "to follow." Therefore the bhagavat-tattva, or Bhagavan, can be understood only by the parampara system, the system of disciplic succession.

 

                        evam parampara-praptam

                         imam rajarsayo viduh

                          sa kaleneha mahata

                        yogo nastah parantapa

 

   "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." (Bg. 4.2)

   Formerly the kings (rajas) were great saintly persons. They were not ordinary people engaged in drinking and dancing. They were all rsis (sages), up to the time of Maharaja Pariksit. They were trained in such a way that they were not ordinary men but were called naradeva. Naradeva refers to Bhagavan in the form of a human being. The king was worshiped because he was a rajarsi, both a king and a sage. Sri Krsna says that if the king knows the purpose of life, he can rule well. If he does not, he thinks that eating, sleeping, sex and defense are all in all. In this case, his subjects live like animals. Today no one knows the object of human life; therefore although the foolish people of this age are trying to be happy, their hopes will never be fulfilled. Na te viduh svartha-gatim hi visnum durasayah. People are trying to be happy in this material world by accepting material objects, but their plans will never be fulfilled. Therefore in world history we see that there have been many leaders who have died working hard. They could not adjust things properly, despite all their hard efforts. There were Napoleon, Hitler, Gandhi, Nehru and many others, but they could not ultimately prevail. This is durasaya. The ultimate goal of life is to understand Visnu, yet people are going on blindly trying to satisfy their senses. If one blind man tries to lead another, what is the result? If both the leaders and followers are blind, they will all fall in a ditch, for they are all bound by their nature.

   Sravanam kirtanam, hearing and chanting, are the beginning of bhakti, devotional service. Therefore it is said: tani me sraddadhanasya kirtanyany anukirtaya. The word anukirtaya means to follow the parampara system. First of all we must receive the information from authorities; then we can speak the truth. One first has to learn how to describe the Absolute Truth, Bhagavan--His actions, His mercy and His compassion upon all living beings. The Supreme Lord is more anxious to give us education and enlightenment than we are to receive them. He gives us His literature, His devotees and the parampara system, but it is up to us to take advantage of these. The Krsna consciousness movement is intended to give society the proper understanding of the Absolute Truth. We are not presenting a manufactured, bogus philosophy. Why should we unnecessarily waste our time concocting some philosophy? There is so much to be learned that has already been given by the supreme authority. All we have to do is take this Vedic literature, try to learn it and distribute it. That is Caitanya Mahaprabhu's mission.

 

               bharata-bhumite haila manusya-janma yara

                janma sarthaka kari' kara para-upakara

 

                                                       (Cc. Adi 9.41)

   It is the duty of everyone, especially one born in the land of Bharatavarsa, India, to make his life successful by taking advantage of this Vedic literature. Unfortunately, we are simply trying to learn technology, and that is our misfortune. Real education means solving all life's problems.

   Transcendental education means learning how to gain relief from the entanglement of material life. This is made possible by learning about the Lord's transcendental activities.

 

                             Chapter Four

                     Approaching a Bona Fide Guru

 

                                TEXT 4

 

                              suta uvaca

                      dvaipayana-sakhas tv evam

                       maitreyo bhagavams tatha

                        prahedam viduram prita

                        anviksikyam pracoditah

 

                             TRANSLATION

 

   Sri Suta Gosvami said: The most powerful sage Maitreya was a friend of Vyasadeva's. Being encouraged and pleased by Vidura's inquiry about transcendental knowledge, Maitreya spoke as follows.

 

                               PURPORT

 

   Questions and answers are very satisfactorily dealt with when the inquirer is bona fide and the speaker is also authorized. Here Maitreya is considered a powerful sage, and therefore he is also described as bhagavan. This word can be used not only for the Supreme personality of Godhead but for anyone who is almost as powerful as the Supreme Lord. Maitreya is addressed as bhagavan because he was spiritually far advanced. He was a personal friend of Dvaipayana Vyasadeva, a literary incarnation of the Lord. Maitreya was very pleased with the inquiries of Vidura because they were the inquiries of a bona fide, advanced devotee. Thus Maitreya was encouraged to answer. When there are discourses on transcendental topics between devotees of equal mentality, the questions and answers are very fruitful and encouraging.

   This is the Vedic process for receiving knowledge. One must approach the proper person, the guru, and submissively listen to him expound transcendental knowledge. As Sri Krsna advises in Bhagavad-gita (4.34):

 

                        tad viddhi pranipatena

                         pariprasnena sevaya

 

   "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him."

   Transcendental knowledge is not very difficult, but the process must be known. Sometimes a dictating machine or a typewriter may not work, but if we go to a technician who knows the machine, he can immediately repair it. The process must be known. If one goes to a ditchdigger to repair a dictating machine, he cannot help. He may know how to dig ditches, but not repair a machine. Therefore the sastras enjoin that if one wants transcendental knowledge, one must approach the proper person. The word tad-vijnana refers to transcendental knowledge, not material knowledge. A medical practitioner may have material knowledge of the body, but he has no knowledge of the spirit soul within. He simply studies the mechanical arrangement of the body, which is a machine (yantra) made by nature. The body is actually stated in Bhagavad-gita (18.61) to be a machine:

 

                        isvarah sarva-bhutanam

                       hrd-dese 'rjuna tisthati

                       bhramayan sarva-bhutani

                         yantrarudhani mayaya

 

   "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."

   For those who are attached to this bodily machine, the yoga system is recommended. One who is overly attached to the bodily conception is taught to concentrate the mind by some physical gymnastics. Thus in hatha-yoga one undergoes various physical disciplines, but the real purpose is to understand Visnu, the Supreme. The various yoga systems are given for the machine of the body, but the process of bhakti is transcendental to mechanical arrangements. It is therefore called tad-vijnana, transcendental to material understanding. If one actually wants to understand spiritual life and spiritual knowledge, one has to approach a guru. The word guru means "heavy," heavy with knowledge. And what is that knowledge? Tad-vijnana. That heaviness is brahma-nistha--attachment to Brahman and to Parabrahman, Bhagavan. That is the guru's qualification. Brahmany upasamasrayam. According to Mundaka Upanisad (1.2.12), tad-vijnanartham sa gurum evabhigacchet: "In order to understand that transcendental science, one must approach a bona fide spiritual master." Similarly, as stated in Srimad-Bhagavatam (11.3.21):

 

                       tasmad gurum prapadyeta

                        jijnasuh sreya uttamam

 

   "Any person who seriously desires to achieve real happiness must seek out a bona fide spiritual master and take shelter of him by initiation."

   The Upanisads inform us that the guru is one who has received knowledge by hearing the Vedas. Srotriyam brahma-nistham. The Vedas are called sruti, and the bona fide guru is in the line of hearing from the disciplic succession. As stated in Bhagavad-gita (4.2), evam parampara-praptam. A bona fide guru does not impart some self-styled, concocted knowledge; his knowledge is standard and received from the parampara system. He is also firmly fixed in the service of the Supreme Personality of Godhead (brahma-nistham). These are his two qualifications: he must have heard the Vedic knowledge through the disciplic succession, and he must be established in service to the Supreme Lord. He does not have to be a very learned scholar, but he must have heard from the proper authority. God gives us the ears to hear, and simply by hearing we may become great preachers. We don't need Ph.D.'s or academic examinations. One may even remain in his position; no changes are necessary.

   For this purpose there is the varnasrama-dharma, composed of four varnas and four asramas. Unless society is divided into these eight categories, it is simply an animal civilization. There must be some systematized, regulated arrangement. For instance, there are different divisions for the body: the head, the arms, the belly and the legs. Without the four corresponding divisions, no society can be conducted very well. There will simply be chaos. The words sthane sthitah mean "remaining in the varnasrama-dharma." Even a sudra can understand what is Brahman, and in that case he becomes a brahmana automatically. It is necessary that one hear attentively. That is all.

   It is stated that Vidura heard from Maitreya Rsi, and that Maitreya Rsi was very pleased. Unless one satisfies his guru, one cannot receive proper knowledge. That is quite natural. If one receives his guru properly and seats him comfortably, and if the guru is pleased with one's behavior, the guru can speak very frankly and freely, and this will be very beneficial to the student. By going to a spiritual master and asking for his instructions and then not following them, one simply wastes his time. Nor should one approach the spiritual master with a challenging spirit, but should go with the aim of rendering service. The word nipat means "to fall down," and pra means "without reservation." Transcendental knowledge is based on pranipata. Therefore Krsna says: sarva-dharman parityajya mam ekam saranam vraja. "Just surrender unto Me." Just as we surrender unto Krsna, we have to surrender unto His representative, the spiritual master. The guru is Krsna's external representative, and the internal guru is Krsna Himself situated in everyone's heart. It is not that Krsna is simply in Vaikuntha or Goloka Vrndavana. He is everywhere; He is even within the atom. Goloka eva nivasaty akhilatma-bhutah (Brahma-samhita 5.37). That is the definition of Paramatma, the Supersoul. I am atma, a spiritual soul, and you are atma. We are all situated locally, you within your body and I within mine, but the Paramatma is situated everywhere. That is the difference between atma and Paramatma. Those who are mistaken say that there is no difference between them, but there is a difference. They are one in the sense that both are cognizant and both are living entities (nityo nityanam cetanas cetananam), but they are different quantitatively. Krsna states in Bhagavad-gita (13.3):

 

                      ksetrajnam capi mam viddhi

                        sarva-ksetresu bharata

 

   "O scion of Bharata, you should understand that I am also the knower in all bodies." Ksetrajna is the proprietor of the ksetra (the body). The individual soul is actually not the proprietor but the occupant. In a house, there is a tenant and a landlord. The tenant is the occupant, and the landlord is the proprietor. Similarly, the atma is simply the occupant of the body; the proprietor is Paramatma. When the landlord tells the tenant to leave the house, the tenant must do so. Similarly, when the Paramatma says that we have to leave the body, we have to do so.

   To receive this Vedic knowledge, we must approach the proper guru. The guru's qualification is given in every sastra. In Srimad-Bhagavatam (11.3.21) it is said:

 

                       tasmad gurum prapadyeta

                        jijnasuh sreya uttamam

 

   One should not accept a guru unless one is inquisitive to know the ultimate goal of life. An ordinary man interested in bodily comforts does not need a guru. Unfortunately, at the present moment, the word guru refers to someone who can give bodily medicine. One approaches a Mahatmaji and says, "I am suffering from this disease. Please help me." And the Mahatmaji says, "Yes, I have a mantra that will heal you and give you success. Give me a little money and take it." This is not a real guru. One should approach a guru to learn about tattva, the Absolute Truth. One should not search out a guru to cure some material disease; rather, one requires a doctor. Similarly, people think that if a person can make him successful in business, that person is a guru. The sastras do not confirm this either. A guru is one who knows the Vedas and the Vedic conclusion. The Vedic conclusion is the understanding of Krsna. Vedais ca sarvair aham eva vedyah: "By all the Vedas, I am to be known." (Bg. 15.15)

   It is not that we have to understand Krsna fully. That is not possible. We have no capacity to understand the unlimited. Advaitam acyutam anadim ananta-rupam (Brahma-samhita 5.33). With our limited knowledge we cannot understand the unlimited; indeed, even Krsna does not understand Himself. His attraction is unlimited, and to understand why He is so attractive, He became Lord Caitanya Mahaprabhu and took on the ecstatic emotions of Srimati Radharani (radha-bhava-dyuti). If Krsna cannot comprehend the limit of His own attraction and bliss, it is certainly not possible for us with our limited knowledge. If we can simply understand Krsna in part, that is our perfection. Therefore Krsna says: janma karma ca me divyam evam yo vetti tattvatah. If we misunderstand Krsna and take Him to be a human being like us, we become mudhas, fools. Krsna's body is not composed of material elements like ours, and if we think this way, we are mistaken. The material nature belongs to Krsna, and He is its controller. We are under the control of material nature, and that is the difference.

   One who has real knowledge knows that prakrti, material nature, is working under Krsna's direction. It is not possible to understand how all this is going on, but we can understand it in summary. Janmady asya yato 'nvayad itaratas ca: everything emanates from the Supreme Absolute Truth, Krsna. This much knowledge is sufficient. We can then increase this knowledge to understand just how material nature is working under Krsna's direction. Modern scientists mistakenly think that material nature is working independently and that things evolve by some chemical process only. However, life does not merely come from life or some chemical evolution. As Krsna states in Bhagavad-gita (10.8):

 

                        aham sarvasya prabhavo

                       mattah sarvam pravartate

 

   "I am the source of all spiritual and material worlds. Everything emanates from Me." The same conclusion is also given in Vedanta-sutra, wherein it is stated, janmady asya yatah: "Brahman is He from whom everything emanates." "Everything" includes living entities and inert matter. Both matter and the living entities come from Krsna. Indeed, the whole world is a combination of matter and spirit, prakrti and the living entity.

   Material energy is inferior, and spiritual energy is superior. Why? Superior energy (jiva-bhuta), the living entity, is controlling material nature. Actually he is not controlling, but is trying to utilize it. For instance, human beings are advanced living entities, and they have created modern civilization by utilizing dull, inert matter. This is our superiority. However, we are also prakrti as well as para prakrti. In this way, we have to understand tattva jnana.

   Srimad-Bhagavatam is a commentary on Vedanta-sutra. Vedanta-sutra explains that the Supreme is the source of everything, and the nature of that source is explained in Srimad-Bhagavatam (1.1.1): janmady asya yato 'nvayad itaratas carthesv abhijnah svarat. That source is abhijna, cognizant. Matter is not cognizant; therefore the theory of modern science that life comes from matter is incorrect. The identity from whom everything emanates is abhijna, cognizant, which means He can understand. The Bhagavatam (1.1.1) also states, tene brahma hrda ya adi-kavaye: Krsna instructed Lord Brahma in Vedic knowledge. Unless the ultimate source is a living entity, how can He impart knowledge? Srimad-Bhagavatam was compiled by Vyasadeva, who also compiled the Vedanta-sutra. Generally the Mayavadis emphasize the commentary made on the Vedanta-sutra by Sankaracarya, the Sariraka-bhasya, but that is not the original commentary on Vedanta-sutra. The original commentary is given by the author himself, Vyasadeva, in the form of Srimad-Bhagavatam. To understand the actual meaning of the Vedanta-sutra, we must refer to the commentary made by the author himself. As stated by Sri Krsna Himself in Bhagavad-gita (13.5):

 

                        rsibhir bahudha gitam

                     chandobhir vividhaih prthak

                      brahma-sutra-padais caiva

                       hetumadbhir viniscitaih

 

   "The knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings--especially in the Vedanta-sutra--and is presented with all reasoning as to cause and effect."

   Transcendental knowledge is therefore very logical. According to the Vedic system, the acarya must understand Vedanta-sutra (also called Brahma-sutra) before he can be accepted as an acarya. Both the Mayavada-sampradaya and the Vaisnava-sampradaya have explained the Vedanta-sutra. Without understanding Vedanta-sutra, one cannot understand Brahman. It is said that Vidura understood transcendental knowledge from Maitreya, and it is stated that Maitreya is a friend of Vyasadeva's. This means that both Vidura and Maitreya know what Vyasadeva knows. We have to approach a spiritual master who is in the disciplic succession from Vyasadeva. Everyone may claim to be following Vyasadeva, but one must actually follow him. Vyasadeva accepted Krsna as the Supreme personality of Godhead, and Arjuna also accepted Krsna as Parabrahman, the Supreme Person. One may say that because Arjuna was a friend of Krsna's, he accepted Him in this way, but this is not the case. Arjuna gave evidence that Vyasadeva also accepted Krsna.

 

                       param brahma param dhama

                       pavitram paramam bhavan

                       purusam sasvatam divyam

                        adi-devam ajam vibhum

 

                        ahus tvam rsayah sarve

                        devarsir naradas tatha

                         asito devalo vyasah

                       svayam caiva bravisi me

 

   "Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Narada, Asita, Devala and Vyasa proclaim this of You, and now You Yourself are declaring it to me." (Bg. 10.12-13)

   Vyasadeva accepted Krsna as param brahma, and Vyasadeva began his commentary on Vedanta-sutra with the words om namo bhagavate vasudevaya. If we are actually interested in understanding, we must approach a representative of Vyasadeva like Maitreya. Maitreya is also addressed as bhagavan, although of course the Supreme Bhagavan is Krsna Himself (krsnas tu bhagavan svayam). But the word bhagavan also refers to other powerful persons like Lord Brahma, Lord Siva, Vyasadeva or Maitreya. The actual Bhagavan is Krsna Himself, but these great personalities have attained as much knowledge of Krsna as possible. It is not possible to have cent per cent knowledge of Krsna. Not even Narayana Himself is capable of that. Yet those who follow Krsna's instructions fully are sometimes called Bhagavan. There are many artificial Bhagavan's, but a real Bhagavan is one who knows what Krsna has taught. Vidura was very eager to receive transcendental knowledge, and because of this, Maitreya was very pleased with him. One can please the spiritual master simply by surrendering to him and rendering service, saying, "Sir, I am your most obedient servant. Please accept me and give me instructions." Although Arjuna was a very intimate fri