SB 02.09.03 yarhi vava mahimni sve... cited

Expressions researched:
"parasmin kala-mayayoh" |"rameta gata-sammohas" |"tyaktvodaste tadobhayam" |"yarhi vava mahimni sve"

SB Canto 2

SB 2.9.3, Translation and Purport:

As soon as the living entity becomes situated in his constitutional glory and begins to enjoy the transcendence beyond time and material energy, he at once gives up the two misconceptions of life (I and mine) and thus becomes fully manifested as the pure self.

The two misconceptions of life, namely "I" and "mine," are verily manifested in two classes of men. In the lower state the conception of "mine" is very prominent, and in the higher state the misconception of "I" is prominent. In the animal state of life the misconception of "mine" is perceivable even in the category of cats and dogs, who fight with one another with the same misconception of "mine." In the lower stage of human life the same misconception is also prominent in the shape of "It is my body," "It is my house," "It is my family," "It is my caste," "It is my nation," "It is my country," and so on. And in the higher stage of speculative knowledge, the same misconception of "mine" is transformed into "I am," or "It is all I am," etc. There are many classes of men comprehending the same misconception of "I" and "mine', in different colors. But the real significance of "I" can be realized only when one is situated in the consciousness of "I am the eternal servitor of the Lord." This is pure consciousness, and the whole Vedic literatures teach us this conception of life.

The misconception of "I am the Lord," or "I am the Supreme," is more dangerous than the misconception of "mine." Although there are sometimes directions in the Vedic literatures to think oneself one with the Lord, that does not mean that one becomes identical with the Lord in every respect. Undoubtedly there is oneness of the living entity with the Lord in many respects, but ultimately the living entity is subordinate to the Lord, and he is constitutionally meant for satisfying the senses of the Lord. The Lord therefore asks the conditioned souls to surrender unto Him. Had the living entities not been subordinate to the supreme will, why would the living entity be asked to surrender? Had the living being been equal in all respects, then why was he put under the influence of māyā? We have already discussed many times that the material energy is controlled by the Lord. The Bhagavad-gītā (9.10) confirms this controlling power of the Lord over the material nature. Can a living entity who claims to be as good as the Supreme Being control the material nature? The foolish "I" would reply that he will do so in the future. Even accepting that in the future one will be as good a controller of material nature as the Supreme Being, then why is one now under the control of material nature? The Bhagavad-gītā says that one can be freed from the control of the material nature by surrendering unto the Supreme Lord, but if there is no surrender, then the living entity will never be able to control the material nature. So one must also give up this misconception of "I" by practicing the way of devotional service or firmly being situated in the transcendental loving service of the Lord. A poor man without any employment or occupation may undergo so many troubles in life, but if by chance the same man gets a good service under the government, he at once becomes happy. There is no profit in denying the supremacy of the Lord, who is the controller of all energies, but one should be constitutionally situated in one's own glory, namely to be situated in the pure consciousness of being the eternal servitor of the Lord. In his conditional life the living entity is servant of the illusory māyā, and in his liberated state he is the pure, unqualified servant of the Lord. To become untinged by the modes of material nature is the qualification for entering into the service of the Lord. As long as one is a servant of mental concoctions, one cannot be completely free from the disease of "I" and "mine."

The Supreme Truth is uncontaminated by the illusory energy because He is the controller of that energy. The relative truths are apt to be engrossed in illusory energy. The best purpose is served, however, when one is directly facing the Supreme Truth, as when one faces the sun. The sun overhead in the sky is full of light, but when the sun is not in the visible sky, all is in darkness. Similarly, when one is face to face with the Supreme Lord, he is freed from all illusions, and one who is not so is in the darkness of illusory māyā. The Bhagavad-gītā (14.26) confirms this as follows:

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

So the science of bhakti-yoga, of worshiping the Lord, glorifying the Lord, hearing the Śrīmad-Bhāgavatam from the right sources (not from the professional man but from a person who is Bhāgavatam in life) and being always in the association of pure devotees, should be adopted in earnestness. One should not be misled by misconceptions of "I" and "mine." The karmīs are fond of the conception of "mine," the jñānīs are fond of the conception of "I," and both of them are unqualified to be free from the bondage of the illusory energy. Śrīmad-Bhāgavatam and, primarily, the Bhagavad-gītā are both meant for delivering a person from the misconception of "I" and "mine," and Śrīla Vyāsadeva transcribed them for the deliverance of the fallen souls. The living entity has to be situated in the transcendental position where there is no more influence of time nor of the material energy. In conditioned life the living entity is subjected to the influence of time in the dream of past, present and future. The mental speculator tries to conquer the influence of time by future speculations of becoming Vāsudeva or the Supreme Lord himself by means of culturing knowledge and conquering over ego. But the process is not perfect. The perfect process is to accept Lord Vāsudeva as the Supreme in everything, and the best perfection in culturing knowledge is to surrender unto Him because He is the source of everything. Only in that conception can one get rid of the misconception of I and mine. Both Bhagavad-gītā and the Śrīmad-Bhāgavatam confirm it. Śrīla Vyāsadeva has specifically contributed to the illusioned living entities the science of God and the process of bhakti-yoga in his great literature Śrīmad-Bhāgavatam, and the conditioned soul should fully take advantage of this great science.

Srimad-Bhagavatam Lectures

Lecture on SB 2.9.3 -- Melbourne, April 5, 1972:

...of His association, or its association with the different types of modes of material nature, sattva-guṇa, rajo-guṇa, tamo-guṇa. So you mix it. Then it becomes eighty-one. Three multiplied by three, nine. And again, nine multiplied by nine, it becomes eighty-one. So there are 8,400,000 forms on account of this mixture. That's all. So the mixture is possible, and according to the mixture, they have got different consciousness. According to the body, they have got different consciousness. A man, highly intellectual brāhmaṇa, he is, "Oh, I am greater than everyone. I am so wise. I am so pure. I am brāhmaṇa." So he has got a different conception. And similarly, the hog, because he has got a different form, it has that, "Oh, stool is so nice. Let me eat it." It is very (easy) to understand. According to the association with the modes of material nature, we are getting different types of body. And according to different types of body, we are developing different types of consciousness. Is it very difficult to understand? But when we transcend this bodily concept of life, then we come to the one standard consciousness. That is Kṛṣṇa consciousness. That is Kṛṣṇa consciousness. Try to understand. If there is any difficulty, ask. It is very important. Why there are different consciousness? Everyone could take up this Kṛṣṇa consciousness. But they cannot take it because they have got bodily concept of life. And body means association with the modes of material nature in a different way. Try to understand. Is there any question on this point? Say it clearly. If you have understood, explain. It is very important point.

Ramamāṇo guṇeṣu, guṇeṣu asyā mamāham iti manyate. According to the body, the hog is claiming, "Oh, the stool is mine. You cannot take." He is thinking. Just like the other day in Hong Kong, we saw that one woman was collecting some nasty food from the garbage because he (she) is thinking, "This sort of food is my food." Mamāham. He(she) has got a certain type of body. Therefore Narottama dāsa Ṭhākura said, nānā yoni brāhmaṇa kare, karma-kāṇḍa jñāna-kāṇḍa sakale viṣera bhāṇḍa. Those who are taking to the karmīs' life or jñānīs' life, even jñānīs' life. Jñānīs' life means higher type of forms of body. Just like... So long... Here the jñānīs have got a very nice body, brahminical body, pure, cleansed, and beautiful, knowledge. The higher development, they can go still up, Maharloka, Janaloka, Tapoloka, Siddhaloka, Brahmaloka. Ūrdhvaṁ gacchanti sattva-sthā (BG 14.18). The more you are in sattva-guṇa, you get higher level of living in higher planetary system. Ūrdhvaṁ gacchanti sattva-sthā (BG 14.18). Those who are on the modes of goodness of material nature, they go higher and higher, higher and higher. But Kṛṣṇa says, ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). Even if you go to the Brahmaloka, that is also not security, that you get rid of the four principles of material life, birth, death, old age, and disease. Ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). Again coming down. Āruhya kṛcchreṇa... Even if you go to the impersonal Brahman effulgence, from there also, you have to come back. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). So, madhya-dhāma gatvā punar janma na... But anyone who reaches The jīva, another reason of falling down.

Lecture on SB 2.9.3 -- Melbourne, April 5, 1972:

Pradyumna:

yarhi vāva mahimni sve

parasmin kāla-māyayoḥ

rameta gata-sammohas

tyaktvodāste tadobhayam

(SB 2.9.3)

Prabhupāda: Word by word.

Pradyumna: Yarhi...(break)

Prabhupāda: "I am now amongst the members of Kṛṣṇa conscious devotees. I am one of the devotees, and because I have taken this association, and because I am working under their direction, Kṛṣṇa must be pleased, and He must give me protection. Therefore, I should not reserve anymore anything. Let me fully surrender." No reservation, fully surrendered. (break) Our business is we want to sell books, not to make money. Now, if you simply take it formally... Hayagrīva has taken the formality. We have to keep some cows. Never mind we are to take payment from others. That is not cow protection. Cow protection means just like Bhagavān, the Supreme Personality of Godhead, He is tending the cows. He is going, taking the cows personally from His royal palace going to the forest whole day, working there. Is it not, cowherds boy? And taken some little fruit, mother, whatever mother has given. They are playing that. So this is cow protection, not that "Somebody will give money and we shall keep some third class cows and feed there and become cow protector." We must tend the cows very nicely so that they give us sufficient milk. And with that milk we shall live. "No, because we are giving protection to cow, you send money for the cows and the cow protectors, and earn money there and give us money. We shall eat nicely and sleep." As soon as this practice is going on, then next will be: "Give me some LSD, give me something else." This will go on. We don't want that.

Similarly, the GBC member means they will see that in every temple these books are very thoroughly being read and discussed and understood and applied in practical life. That is wanted, not to see the vouchers only, "How many books you have sold, and how many books are in the stock?" That is secondary. You may keep vouchers... If one is engaged in Kṛṣṇa's service, there is no need of vouchers. That is... Everyone is doing his best. That's all. So we have to see that things are going on very nicely. So in that way the GBC members should divide some zones and see very nicely that things are going on, that they are chanting sixteen rounds, and temple management is doing according to the routine work, and the books are being thoroughly discussed, being read, understood practically. These things are required. Now, suppose you go to sell some book and if somebody says, "You have read this book? Can you explain this verse?" then what you will say? You will say, "No. It is for you. It is not for me. I have to take money from you. That's all." Is that very nice answer?

Devotee: No, Śrīla Prabhupāda.

Prabhupāda: Then? "We have written this book for your reading, not for our reading. We are simply collect money." That's all.

Sudāmā: Śrīla Prabhupāda? If while in the process of the studying of the book, there is some disagreement, one...

Prabhupāda: What disagreement? Everything is explained there. Why there shall be disagreement?

Sudāmā: Well, if there is no understanding, but still, the question, there is a question presented, then...

Prabhupāda: Then without understanding... or understanding... What is the difficulty? Everything is explained there. So what is the difficulty of disagreement? Everything, word to word meaning is there. Translation is there. Purport is there. Where is the difficulty?

Sudāmā: The point is, then, to practically apply. Then you will understand.

Prabhupāda: Practical application means that this "I" and "mine," it is all misconception. Everything belongs to Kṛṣṇa. I am His servant. When I say "I," "I" means "I am servant of Kṛṣṇa." And if I say "my, mine, Kṛṣṇa is mine. I am Kṛṣṇa's, Kṛṣṇa is mine." That is perfect "I" and "mine." "I am Brahman, I am God, I am the Supreme, I am moving the stars"—just like these rascals, they think like that—that is rascaldom. There are so many rascals, they think like that, meditate, "I am the Supreme, I am moving the star. I am moving the sun. It is being controlled by me." That is their meditation. That is explained there. That is their meditation. Is it not? Does not somebody meditate like that? They do not take actual, whether actually he is able to move the sun and moon, but foolishly thinking like that. They are taught that "If you simply think like that, then one day you will become." How impractical proposition.

Our proposition, that we also think about Kṛṣṇa's pastimes in order to enter into Kṛṣṇa con..., but not to become Kṛṣṇa, but to be allowed into the eternal pastimes of Kṛṣṇa, nitya-līlā-praviṣṭha. Our thinking, we are thinking of Kṛṣṇa's pastimes, sadā tad-bhāva-bhāvitaḥ (BG 8.6), not to become Kṛṣṇa, even not to become the cowherd boy. Ours is always—we want to become the servant of the cowherd boy. Those who are thinking of becoming gopī, the maidservant of another gopī. That is our proposition. If I think that "I shall become Mother Yaśodā," that is also Māyāvāda. That is also Māyāvāda, exactly like that, if one thinks that "I shall become Kṛṣṇa." Our only proposition is how to be engaged in the service of Kṛṣṇa. That is explained.

So if there is difficulty, we should discuss among ourselves and clear it, but there must be thorough discussion and understanding. And the president of the center, he should be able to answer the questions of other members. If he is unable, then he should ask the local general secretary. Then, at last, it should come to me, not that all the questions are going to me directly and "We are simply busy, vouchers and reports." So these things should be very carefully noted. The president means he must be very expert. He should be... Secretaries, they should be all expert in reading. This is our main business, to study, to know things. Otherwise, what is this? Now, this boy is asking question means he should have asked question to the senior members. What is your next question?

Devotee: The question is, Prabhupāda, that if there is question or not understanding in the course of a class, if the proper answer cannot be given, if one sincerely approaches you within the heart, then you will give understanding?

Prabhupāda: I have given understanding already in my book. That I am explaining. Why these books are being written? Just to explain things very nicely. They are already there. You try to understand. If you cannot understand, then you... (break) ...make the thing clear. But you are unable to understand. So in that case you have to cleanse yourself. Ceto-darpaṇa-mārjanam (CC Antya 20.12). Both things. You must be able to understand and the instructor should be able to make you understand, both of them... Just like Śukadeva Gosvāmī and Parīkṣit Mahārāja, Arjuna and Kṛṣṇa. One answer, and he's answered, but the answer is not understandable by us. But Arjuna is understanding. Śukadeva Gosvāmī is understanding. Just like this is a question, attempt?

Bali-mardana: Śukadeva Gosvāmī and Parīkṣit?

Prabhupāda: Yes. So sometimes we cannot understand due to our incapable(?). But things are already there. So by discussing, by repeated trying to understand and being cleansed of heart, everything will be done. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). The two things are there—seva and praṇipāt: surrender, at the same time, service. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). If one is inclined to give service, then automatically things become understood. This is science like that.

yasya deve parā bhaktir

yathā-deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ

(ŚU 6.23)

This spiritual science cannot be understood simply by academic knowledge or by challenge. The sevā-vṛtti, the service attitude, must be there. Otherwise it will never be understood. Yasya deve parā bhaktir yathā-deve tathā gurau. These are the Vedic injunction. So let us have...(break) Each and every śloka should be very, very scrutinizingly understood. That should be the first business in the temples. Of all these books. We have got so many books. Simply if we make arrangement for selling, not for understanding, then it will be simply materialistic. Both things must go on. Go on. (end)

Lecture on SB 2.9.4 -- Japan, April 22, 1972:

Prabhupāda: ...gata-sammohas tyaktvodāste tadobhayam. So chant this verse, beginning from... Practice.

Karandhara: Brahmaṇe darśayan rūpam.

Prabhupāda: Brahmaṇe darśayan. Darśayan. Brahmaṇe darśayan rūpam avyalīka-vratādṛtaḥ. Go on reading.

Karandhara: Brahmaṇe darśayan rūpam. (devotees chant śloka with Śrīla Prabhupāda correcting)

Prabhupāda: You try to follow the transcription because you do not know devanāgarī alphabet. When there is chanting you follow the transcription.

ātma-tattva-viśuddhy-arthaṁ

yad āha bhagavān ṛtam

brahmaṇe darśayan rūpam

avyalīka-vratādṛtaḥ

(SB 2.9.4)

So read every verse. Practice it. Give everyone. (break) Purification means that one will be able to see God face to face. That is purification. Just like in the sky, as soon as the cloud is moved, dissipated, you can see the sun immediately. This is the process. God is everywhere, within and without. So why He is not seen? Because our senses are not perfect. God is everywhere. They say, "Oh, why you are going to temple. God is everywhere," as if he has seen God. These rascals say like that. "What is the use of going to temple? God is everywhere." Have you seen? No one has. You see?(?) Is it not, sometimes they say?

Sudāmā: Yes, Śrīla Prabhupāda.

Prabhupāda: If God is everywhere, why not in the temple? These are the atheistic proposal. If God is everywhere, so why not in the temple? In the temple I can see God, at least. The form of God, it is being worshiped, offered prasādam. So there is a spiritual atmosphere. So why shall I not go to the temple? So actually God is everywhere. That's a fact. But so long I am not purified, I have to see God as they are prescribed in the śāstra. Here the Deity, He is God, but because I have no power to see God, therefore I see that "Oh, it is made of wood. It is made of metal." That is my imperfect senses (perception?). But God is there also. God is everywhere, so God is here also. Why you are talking of metal and wood? From reasoning, argument, if God is everywhere, why not He is in the metal or wood? In your eyes it is metal, but we see God. Just like Caitanya Mahāprabhu, as soon as saw Jagannātha, He fainted. Therefore viśuddhy-artham. Ātma-tattva-viśuddhy-artham.