View source for SB 03.26.08 karya-karana-kartrtve... cited

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{{terms|"bhoktrtve sukha-duhkhanam"|"karanam prakrtim viduh"|"karya-karana-kartrtve"|"purusam prakrteh param"}}
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{{compiler|Krsnadas}}
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[[Category:Srimad-Bhagavatam Canto 03 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB3268_0" class="quote" parent="SB_Canto_3" book="SB" index="1054" link="SB 3.26.8" link_text="SB 3.26.8">
<span class="link">[[Vanisource:SB 3.26.8|SB 3.26.8, Translation and Purport]]: </span><div class="trans text" style="display: inline; "><p style="display: inline; ">The cause of the conditioned soul's material body and senses, and the senses' presiding deities, the demigods, is the material nature. This is understood by learned men. The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself.</p>
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<div class="purport text"><p>In Bhagavad-gītā it is said that when the Lord descends to this material world, He comes as a person by His own energy, ātma-māyā. He is not forced by any superior energy. He comes by His own will, and this can be called His pastime, or līlā. But here it is clearly stated that the conditioned soul is forced to take a certain type of body and senses under the three modes of material nature. That body is not received according to his own choice. In other words, a conditioned soul has no free choice; he has to accept a certain type of body according to his karma. But when there are bodily reactions as felt in happiness and distress, it is to be understood that the cause is the spirit soul himself. If he so desires, the spirit soul can change this conditional life of dualities by choosing to serve Kṛṣṇa. The living entity is the cause of his own suffering, but he can also be the cause of his eternal happiness. When he wants to engage in Kṛṣṇa consciousness, a suitable body is offered to him by the internal potency, the spiritual energy of the Lord, and when he wants to satisfy his senses, a material body is offered. Thus it is his free choice to accept a spiritual body or a material body, but once the body is accepted he has to enjoy or suffer the consequences. The Māyāvādī philosopher's presentation is that the living entity enjoys his pastimes by accepting the body of a hog. This theory is not acceptable, however, because the word "pastime" implies voluntary acceptance for enjoyment. Therefore this interpretation is most misleading. When there is enforced acceptance for suffering, it is not a pastime. The Lord's pastimes and the conditioned living entity's acceptance of karmic reaction are not on the same level.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1823MayapuraOctober31974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="210" link="Lecture on SB 1.8.23 -- Mayapura, October 3, 1974" link_text="Lecture on SB 1.8.23 -- Mayapura, October 3, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.8.23 -- Mayapura, October 3, 1974|Lecture on SB 1.8.23 -- Mayapura, October 3, 1974]]: </span><div class="text"><p style="display: inline; ">Nitāi: "O Hṛṣīkeśa, the master of the senses and the Lord of lords, You have released Your Mother Devakī, who was long imprisoned and distressed by the envious King Kaṁsa, and myself and my children from a series of constant dangers."</p>
<p>Prabhupāda:</p>
:yathā hṛṣīkeśa khalena devakī
:kaṁsena ruddhāticiraṁ śucārpitā
:vimocitāhaṁ ca sahātmajā vibho
:tvayaiva nāthena muhur vipad-gaṇāt
:([[Vanisource:SB 1.8.23|SB 1.8.23]])
<p>So Kṛṣṇa... Actually, Kuntī is presenting the characteristics of Kṛṣṇa. He is transcendental, puruṣaṁ prakṛteḥ param. Then He is person. In so many ways, he, she has already described. Now... That is identification. Now Kṛṣṇa's activities... Because we have to know Kṛṣṇa... Kṛṣṇa says in the Bhagavad-gītā, janma karma me divyam ([[Vanisource:BG 4.9|BG 4.9]]). His birth and His activities, both of them are transcendental, not material, because He is puruṣaṁ prakṛteḥ param. He is the person beyond this material nature who is not a created being of this material nature. That we should understand. Puruṣaṁ prakṛteḥ param. The original creator.</p>
<p>That means Kṛṣṇa existed before the creation. Because He existed before the creation, therefore His activities, His form, His qualities, they're not material. Prakṛteḥ param. But He comes upon this earth or in this material world. His activities are to save the devotees and to kill the demons, simultaneous. That we have already explained. His real activity is to give protection to the devotees. Just like Prahlāda Mahārāja, he was very much disturbed by the demon Hiraṇyakaśipu. So to give him protection, He appeared as Nṛsiṁha-deva. Similarly, here Kṛṣṇa appeared. Why? To give relief to Devakī and Vasudeva, the Pāṇḍavas. They were in very great danger by kaṁsena khalena, envious demon Kaṁsa. And similarly, the Pāṇḍavas were also in difficult by the envious Dhṛtarāṣṭra and company, his sons.</p>
<p>So Kṛṣṇa comes—paritrāṇāya sādhūnām ([[Vanisource:BG 4.8|BG 4.8]]). That is His mission. So how He saved the honest devotees, that is being described by Kuntī. This is studying of Kṛṣṇa, about His transcendental activities. You have to know how He takes birth and how He acts. If you study these two things of Kṛṣṇa's appearance, then you become liberated, these two things only, that why does He come, how does He come, how He acts, what is His position. His position is prakṛteḥ param. He is not a living being like us. We are not prakṛteḥ... Although we are prakṛteḥ param, but at the present moment we are under the clutches of prakṛti. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ([[Vanisource:BG 3.27|BG 3.27]]). We... just like a person in the prison. He is also a citizen. He's not meant for living in the prison; he is actually meant for living outside the prison. But some way or other, he has come in contact with the criminal department and is put into the prison. Similarly, usually, the citizens and the king or president, they are not inhabitants of the prison house. Similarly, we, along with Kṛṣṇa, as Kṛṣṇa is prakṛteḥ param, similarly, we are also prakṛteḥ param, but we have got the aptitude to fall down in the prakṛti.</p>
<p>Kṛṣṇa hasn't got that aptitude. He's a master. Just like "King can do no wrong." This is the British Constitution. You cannot accuse the king in any way, neither you can judge. That is British Constitution. Similarly, Kṛṣṇa, as it is stated in the Īśopaniṣad, apāpa-viddham. He cannot be criminal like us. He's above. He cannot be charged with any criminal charges. Apāpa-viddham. Pāpa does not touch Him. Although it appears that He is doing something which is pāpa, but that is not pāpa. We have to understand Kṛṣṇa's position. Prakṛteḥ param. That is... That means prakṛteḥ param. He is not subjected to any sinful life. Therefore His name is Acyuta. Rathaṁ sthāpaya, sthāpaya me acyuta. Acyuta means "one who does not fall."</p>
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