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| :kalau nāsty eva nāsty eva nāsty eva gatir anyathā | | :kalau nāsty eva nāsty eva nāsty eva gatir anyathā |
| :([[Vanisource:CC Adi 17.21|CC Adi 17.21]]) | | :([[Vanisource:CC Adi 17.21|CC Adi 17.21]]) |
| <p>You'll never find any disagreement with the śāstra, sādhu, and guru. Therefore Narottama dāsa Ṭhākura says, sādhu-śāstra-guru-vākya. That is our guidance. Sādhu. If you say Caitanya Mahāprabhu was a sādhu or a devotee, so His words and the words of the scriptures are the same. The sādhu will speak only on the authority of śāstra. And śāstra means the description given by the sādhu. They are correlative. And guru means who follows the sādhu and the śāstra. So these are very instructive. Sādhu who is always engaged in the service of the Lord, he is sādhu, bhakta. And śāstra. Śāstra means description of the activities of the sādhu and Bhagavān. Just like Śrīmad-Bhāgavatam. We are reading the story of Ajāmila. He became a sādhu; therefore his description of his life is imparted here. Prahlāda Mahārāja is sādhu, Dhruva Mahārāja, a sādhu, Ambarīṣa Mahārāja, a sādhu. Formerly the kings were all sādhus, rājarṣi. Just like in the Bhagavad-gītā, you have heard, imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2|BG 4.2]]). Formerly the kings were so exalted and they were so nice that they were, although they were sitting on the throne, they were dealing in politics, still, they were sādhu, just like ṛṣi. There are many instances.</p> | | <p>You'll never find any disagreement with the śāstra, sādhu, and guru. Therefore Narottama dāsa Ṭhākura says, sādhu-śāstra-guru-vākya. That is our guidance. Sādhu. If you say Caitanya Mahāprabhu was a sādhu or a devotee, so His words and the words of the scriptures are the same. The sādhu will speak only on the authority of śāstra. And śāstra means the description given by the sādhu. They are correlative. And guru means who follows the sādhu and the śāstra. So these are very instructive. Sādhu who is always engaged in the service of the Lord, he is sādhu, bhakta. And śāstra. Śāstra means description of the activities of the sādhu and Bhagavān. Just like Śrīmad-Bhāgavatam. We are reading the story of Ajāmila. He became a sādhu; therefore his description of his life is imparted here. Prahlāda Mahārāja is sādhu, Dhruva Mahārāja, a sādhu, Ambarīṣa Mahārāja, a sādhu. Formerly the kings were all sādhus, rājarṣi. Just like in the Bhagavad-gītā, you have heard, imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). Formerly the kings were so exalted and they were so nice that they were, although they were sitting on the throne, they were dealing in politics, still, they were sādhu, just like ṛṣi. There are many instances.</p> |
| </div> | | </div> |
| </div> | | </div> |
| <div id="LectureonSB621214AllahabadJanuary171971atKumbhamela_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="713" link="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela" link_text="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela"> | | <div id="LectureonSB621214AllahabadJanuary171971atKumbhamela_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="713" link="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela" link_text="Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela"> |
| <span class="link">[[Vanisource:Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela|Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So yad asau bhagavan-nāma mriyamāṇaḥ samagrahīt. Because the Yamadūta..., yes, Viṣṇudūta says that "We know that this person was addicted to sinful activities throughout his whole life, but at the time of his death he has remembered. He has uttered offenselessly once the name of Nārāyaṇa." But one should not think that "All right. Let us go on committing all sinful activities, and at the time of my death I shall think of Nārāyaṇa or Kṛṣṇa." That is not possible. That is explained in the Bhagavad-gītā. If you practice when you are alive, when you are strong for chanting the holy name of Kṛṣṇa or Nārāyaṇa, then there may be chance. Otherwise it is not possible. Not that a layman will all of a sudden will chant "Nārāyaṇa." He must have previous practice. Therefore Caitanya Mahāprabhu has recommended, kīrtanīyaḥ sadā hariḥ ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]). Amāninā mānadena kīrtanīyaḥ sadā hariḥ. Sadā tad-bhāva-bhāvitaḥ. In the Bhagavad-gītā Śrī Kṛṣṇa says, sadā tad-bhāva-bhāvitaḥ ([[Vanisource:BG 8.6|BG 8.6]]). If you practice in your life chanting the holy name of Kṛṣṇa... I remember one of our teachers in our school life. He instructed that "If you always think that 'I shall pass my examination with distinction,' then you can pass in first division. If you think that 'I shall pass my examination in the first division,' then you may pass in the third division. And if you think that 'I shall some way pass my examination in the third division,' then you will fail." That means if you expect more than your capacity, then it may be possible that at the time of examination you get the right number and pass your examination.</p> | | <span class="link">[[Vanisource:Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela|Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So yad asau bhagavan-nāma mriyamāṇaḥ samagrahīt. Because the Yamadūta..., yes, Viṣṇudūta says that "We know that this person was addicted to sinful activities throughout his whole life, but at the time of his death he has remembered. He has uttered offenselessly once the name of Nārāyaṇa." But one should not think that "All right. Let us go on committing all sinful activities, and at the time of my death I shall think of Nārāyaṇa or Kṛṣṇa." That is not possible. That is explained in the Bhagavad-gītā. If you practice when you are alive, when you are strong for chanting the holy name of Kṛṣṇa or Nārāyaṇa, then there may be chance. Otherwise it is not possible. Not that a layman will all of a sudden will chant "Nārāyaṇa." He must have previous practice. Therefore Caitanya Mahāprabhu has recommended, kīrtanīyaḥ sadā hariḥ ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]). Amāninā mānadena kīrtanīyaḥ sadā hariḥ. Sadā tad-bhāva-bhāvitaḥ. In the Bhagavad-gītā Śrī Kṛṣṇa says, sadā tad-bhāva-bhāvitaḥ ([[Vanisource:BG 8.6 (1972)|BG 8.6]]). If you practice in your life chanting the holy name of Kṛṣṇa... I remember one of our teachers in our school life. He instructed that "If you always think that 'I shall pass my examination with distinction,' then you can pass in first division. If you think that 'I shall pass my examination in the first division,' then you may pass in the third division. And if you think that 'I shall some way pass my examination in the third division,' then you will fail." That means if you expect more than your capacity, then it may be possible that at the time of examination you get the right number and pass your examination.</p> |
| </div> | | </div> |
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| :([[Vanisource:SB 6.2.13|SB 6.2.13]]) | | :([[Vanisource:SB 6.2.13|SB 6.2.13]]) |
| <p>The most important word here is mriyamāṇaḥ samagrahīt. Ordinarily there are discrimination of nāma, nāmābhāsa, and nāmāparādha-śuddha-nāma, pure name; nāmābhāsa, almost pure; and nāmāparādha, chanting the holy name with aparādha. There are ten kinds of offenses, that nāma... Nāmnād... Out of the ten kinds of offenses, the most offensive chanting is nāmnād balād yasya hi pāpa-buddhiḥ. One aparādha is guror avajñā. If we neglect the orders of guru and chant Hare Kṛṣṇa, then it is aparādha, offense. Guru-avajñā śruti-śāstra-nindanam. The Vedic literature, whatever injunction is there, if I don't obey or I decry—"Oh, there are so many rules. It is not possible"—śruti-śāstra nindanam. Nāma artha-vāda. We interpret in our own way about the nāma. And to consider the holy name of Viṣṇu and other name equally potent, that is nāmāparādha. And nāmnād balād yasya hi pāpa-buddhiḥ. And because one is chanting Hare Kṛṣṇa, he thinks, "Even if I do something sinful, it will be counteracted." That is aparādha. And to instruct to a person who has no interest in hari-kīrtana, that is also aparādha. So we should not be very much interested to preach Kṛṣṇa consciousness if one is not very much interested. But tactfully, if you can, just try to give him a book. In this way there are ten kinds of offenses. We have discussed many times, and I think all of you know it.</p> | | <p>The most important word here is mriyamāṇaḥ samagrahīt. Ordinarily there are discrimination of nāma, nāmābhāsa, and nāmāparādha-śuddha-nāma, pure name; nāmābhāsa, almost pure; and nāmāparādha, chanting the holy name with aparādha. There are ten kinds of offenses, that nāma... Nāmnād... Out of the ten kinds of offenses, the most offensive chanting is nāmnād balād yasya hi pāpa-buddhiḥ. One aparādha is guror avajñā. If we neglect the orders of guru and chant Hare Kṛṣṇa, then it is aparādha, offense. Guru-avajñā śruti-śāstra-nindanam. The Vedic literature, whatever injunction is there, if I don't obey or I decry—"Oh, there are so many rules. It is not possible"—śruti-śāstra nindanam. Nāma artha-vāda. We interpret in our own way about the nāma. And to consider the holy name of Viṣṇu and other name equally potent, that is nāmāparādha. And nāmnād balād yasya hi pāpa-buddhiḥ. And because one is chanting Hare Kṛṣṇa, he thinks, "Even if I do something sinful, it will be counteracted." That is aparādha. And to instruct to a person who has no interest in hari-kīrtana, that is also aparādha. So we should not be very much interested to preach Kṛṣṇa consciousness if one is not very much interested. But tactfully, if you can, just try to give him a book. In this way there are ten kinds of offenses. We have discussed many times, and I think all of you know it.</p> |
| <p>So here it is said, mriyamāṇaḥ samagrahīt. Because at the time of death he has uttered "Nārāyaṇa," so now there is no question of offense. There is no question of. It is said in the Bhagavad-gītā that yeṣāṁ tu anta-gataṁ pāpam: by chanting Hare Kṛṣṇa mantra, one gradually becomes free from all sinful reaction. Yeṣāṁ tu anta-gataṁ. Te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ ([[Vanisource:BG 7.28|BG 7.28]]). And the proof is, as it is said in the Bhagavad-gītā,</p> | | <p>So here it is said, mriyamāṇaḥ samagrahīt. Because at the time of death he has uttered "Nārāyaṇa," so now there is no question of offense. There is no question of. It is said in the Bhagavad-gītā that yeṣāṁ tu anta-gataṁ pāpam: by chanting Hare Kṛṣṇa mantra, one gradually becomes free from all sinful reaction. Yeṣāṁ tu anta-gataṁ. Te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ ([[Vanisource:BG 7.28 (1972)|BG 7.28]]). And the proof is, as it is said in the Bhagavad-gītā,</p> |
| :anta-kāle ca mām eva | | :anta-kāle ca mām eva |
| :smaran muktvā kalevaraṁ | | :smaran muktvā kalevaraṁ |
| :yaḥ prayāti sa mad-bhāvaṁ | | :yaḥ prayāti sa mad-bhāvaṁ |
| :yāti nāsty atra saṁśayaḥ | | :yāti nāsty atra saṁśayaḥ |
| :([[Vanisource:BG 8.5|BG 8.5]]) | | :([[Vanisource:BG 8.5 (1972)|BG 8.5]]) |
| <p>If at the time of death one can chant Hare Kṛṣṇa, then he is glorious. Nāsty atra saṁśayaḥ. Here is clearly said in the Bhagavad-gītā, nāsty atra. Anta-kāle: "At the time of..." I have several times said, the test will be examined at the time of death. They say in Bengal, bhajan koro pūjān koro murte jānle haya.(?) Your austerity, penances, chanting of the holy name, all these things... Just like there is examination. Before promotion to the higher class, one is examined in the school, and the, if the marks are sufficient, then he is promoted. So our promotion will depend at the time of death, where we are going. Tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13|BG 2.13]]). We are going to change our... Death means we are going to change our body. So this change of body will be decided at the time of death. It is already decided what kind of body we are going to get, but the final decision will be taken at the time of death. That is said by Kṛṣṇa. So how the test... You... Everyone can understand. If at the time of death one chants Hare Kṛṣṇa, then you know certainly that he has gone to Vaikuṇṭha. There is no doubt about it. Anta-kāle. And even there is aparādha, that is not taken into consideration, because at the time of death he has uttered. This is special consideration. Anta-kāle.</p> | | <p>If at the time of death one can chant Hare Kṛṣṇa, then he is glorious. Nāsty atra saṁśayaḥ. Here is clearly said in the Bhagavad-gītā, nāsty atra. Anta-kāle: "At the time of..." I have several times said, the test will be examined at the time of death. They say in Bengal, bhajan koro pūjān koro murte jānle haya.(?) Your austerity, penances, chanting of the holy name, all these things... Just like there is examination. Before promotion to the higher class, one is examined in the school, and the, if the marks are sufficient, then he is promoted. So our promotion will depend at the time of death, where we are going. Tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). We are going to change our... Death means we are going to change our body. So this change of body will be decided at the time of death. It is already decided what kind of body we are going to get, but the final decision will be taken at the time of death. That is said by Kṛṣṇa. So how the test... You... Everyone can understand. If at the time of death one chants Hare Kṛṣṇa, then you know certainly that he has gone to Vaikuṇṭha. There is no doubt about it. Anta-kāle. And even there is aparādha, that is not taken into consideration, because at the time of death he has uttered. This is special consideration. Anta-kāle.</p> |
| <p>Here it is said, yad asau bhagavan-nāma mriyamāṇaḥ samagrahīt. Sama means samak, "perfectly." "Now he is quite fit for going back to home, back to Godhead. So you do not touch him. He is completely free." So if we are serious about our life, the method is very easy. The prescription is man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65|BG 18.65]]). Where is the difficulty? We are now serious. Chant Hare Kṛṣṇa and hear Hare Kṛṣṇa. Then mind is fixed up. Sa vai manaḥ kṛṣṇa-padāravindayoḥ ([[Vanisource:SB 9.4.18|SB 9.4.18]]). Our business is to fix up my mind on the lotus feet of Kṛṣṇa. So this Kṛṣṇa, Hare Kṛṣṇa chanting, will help us. As soon as we chant, we hear. It is not that simply by seeing Kṛṣṇa you become perfect. By hearing Kṛṣṇa also. This is also another sense. We gather knowledge from different senses. Suppose there is a good mango. So when you say, "Let me see how the mango is," but you are seeing. No, this seeing is imperfect. You take little portion of the mango and taste it; then you can understand. So experience is gathered from different senses. Why you are giving stress only on seeing? This is foolishness. Just like you can... Even if you do not taste—the mango seller may not allow you to taste—but you can smell. By smelling, you can understand whether the mango is good or bad. After all, you have to get experience. So why we should stress upon seeing Kṛṣṇa? That is most foolish proposal. You have other senses. Kṛṣṇa is prepared to be perceived by you by other senses. What is that? If you hear Kṛṣṇa, then you must know there is Kṛṣṇa. There is Kṛṣṇa. Kṛṣṇa is not different from His name, from His form, either form or name or quality or paraphernalia, anything. He is Absolute. There is no duality. Anything you perceive, that is Kṛṣṇa. This Kṛṣṇa temple is also Kṛṣṇa. So we have no sufficient knowledge how to understand Kṛṣṇa. Kṛṣṇa is prepared to be understood by us in so many ways. So the Kali-yuga, therefore, name is so important. Kalau nāsty eva nāsty eva nāsty eva gatir anyathā. Harer nāma harer nāma harer nāmaiva kevalam ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]). This formula should be seriously taken. Kṛtāśeṣa agha-niṣkṛtam. Aśeṣa. Unlimited amount or unlimited number of sinful activities are already finished.</p> | | <p>Here it is said, yad asau bhagavan-nāma mriyamāṇaḥ samagrahīt. Sama means samak, "perfectly." "Now he is quite fit for going back to home, back to Godhead. So you do not touch him. He is completely free." So if we are serious about our life, the method is very easy. The prescription is man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65 (1972)|BG 18.65]]). Where is the difficulty? We are now serious. Chant Hare Kṛṣṇa and hear Hare Kṛṣṇa. Then mind is fixed up. Sa vai manaḥ kṛṣṇa-padāravindayoḥ ([[Vanisource:SB 9.4.18-20|SB 9.4.18]]). Our business is to fix up my mind on the lotus feet of Kṛṣṇa. So this Kṛṣṇa, Hare Kṛṣṇa chanting, will help us. As soon as we chant, we hear. It is not that simply by seeing Kṛṣṇa you become perfect. By hearing Kṛṣṇa also. This is also another sense. We gather knowledge from different senses. Suppose there is a good mango. So when you say, "Let me see how the mango is," but you are seeing. No, this seeing is imperfect. You take little portion of the mango and taste it; then you can understand. So experience is gathered from different senses. Why you are giving stress only on seeing? This is foolishness. Just like you can... Even if you do not taste—the mango seller may not allow you to taste—but you can smell. By smelling, you can understand whether the mango is good or bad. After all, you have to get experience. So why we should stress upon seeing Kṛṣṇa? That is most foolish proposal. You have other senses. Kṛṣṇa is prepared to be perceived by you by other senses. What is that? If you hear Kṛṣṇa, then you must know there is Kṛṣṇa. There is Kṛṣṇa. Kṛṣṇa is not different from His name, from His form, either form or name or quality or paraphernalia, anything. He is Absolute. There is no duality. Anything you perceive, that is Kṛṣṇa. This Kṛṣṇa temple is also Kṛṣṇa. So we have no sufficient knowledge how to understand Kṛṣṇa. Kṛṣṇa is prepared to be understood by us in so many ways. So the Kali-yuga, therefore, name is so important. Kalau nāsty eva nāsty eva nāsty eva gatir anyathā. Harer nāma harer nāma harer nāmaiva kevalam ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]). This formula should be seriously taken. Kṛtāśeṣa agha-niṣkṛtam. Aśeṣa. Unlimited amount or unlimited number of sinful activities are already finished.</p> |
| </div> | | </div> |
| </div> | | </div> |
| </div> | | </div> |