SB 07.06.02 yatha hi purusasyeha... cited

Expressions researched:
"priya atmesvarah suhrt" |"visnoh padopasarpanam" |"yad esa sarva-bhutanam" |"yatha hi purusasyeha"

SB Canto 7

SB 7.6.2, Translation and Purport:

The human form of life affords one a chance to return home, back to Godhead. Therefore every living entity, especially in the human form of life, must engage in devotional service to the lotus feet of Lord Viṣṇu. This devotional service is natural because Lord Viṣṇu, the Supreme Personality of Godhead, is the most beloved, the master of the soul, and the well-wisher of all other living beings.

The Lord says in Bhagavad-gītā (5.29):

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries." Simply by understanding these three facts—that the Supreme Lord, Viṣṇu, is the proprietor of the entire creation, that He is the best well-wishing friend of all living entities, and that He is the supreme enjoyer of everything—one becomes peaceful and happy. For this transcendental happiness, the living entity has wandered throughout the universe in different forms of life and different planetary systems, but because he has forgotten his intimate relationship with Viṣṇu, he has merely suffered, life after life. Therefore, the educational system in the human form of life should be so perfect that one will understand his intimate relationship with God, or Viṣṇu. Every living entity has an intimate relationship with God. One should therefore glorify the Lord in the adoration of śānta-rasa or revive his eternal relationship with Viṣṇu as a servant in dāsya-rasa, a friend in sakhya-rasa, a parent in vātsalya-rasa or a conjugal lover in mādhurya-rasa. All these relationships are on the platform of love. Viṣṇu is the center of love for everyone, and therefore the duty of everyone is to engage in the loving service of the Lord. As stated by the Supreme Personality of Godhead (SB 3.25.38), yeṣām ahaṁ priya ātmā sutaś ca sakhā guruḥ suhṛdo daivam iṣṭam. In any form of life, we are related with Viṣṇu, who is the most beloved, the Supersoul, son, friend and guru. Our eternal relationship with God can be revived in the human form of life, and that should be the goal of education. Indeed, that is the perfection of life and the perfection of education.

Srimad-Bhagavatam Lectures

Lecture on SB 7.6.1 -- San Francisco, March 15, 1968:

So Prahlāda Mahārāja says, durlabhaṁ. Durlabhaṁ means very rarely obtained. Our modern anthropologists, they also admit it, that after many evolution of different species of life, this human form of life is obtained. But they do not know what is meant for. That is answered here, Prahlāda Mahārāja. We have to pass through many millions of species of life. There are 900,000 species of life in the water. Eleven hundred thousand species of life Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati. Sthāvarā means plants and trees. Two million species of life. And jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati, kṛmayo rudra-saṅkhyakāḥ. And worms, they are 1,100,000 species of life. Kṛmayo rudra-saṅkhyakāḥ. Pakṣiṇāṁ daśa-lakṣaṇam. And birds, they are one million species of life. And then four-legged beasts, they are three million species of life. And human form of life, beginning from the most uncivilized to the civilized form of life, they are only 400,000 species of life. So in consideration of all the total species of life, human form of life is very small. Only four hundred. Out of 8,400,000's of species of life, human form of life is only 400,000. Out of that, there are many uncivilized.

So the Aryan family, they are considered as advanced, civilized, so, with full developed consciousness, and therefore this is the opportunity for understanding the value of life. So

kaumāra ācaret prājño

dharmān bhāgavatān iha

durlabhaṁ mānuṣaṁ janma

tad apy adhruvam (arthadam)

(SB 7.6.1)

Adhruvam arthadam. He says that "This life is very valuable, very rare, but it is also temporary." Because it is very rarely obtained, it is not permanent. It is also temporary like cats and dogs. They have got their temporary body. But the one significance of this body is arthadam. Arthadam means you can derive the greatest value in this life. Arthadam. Artha means money, and paramartha means spiritual consciousness. That is also artha. So one should be engaged for earning money because the body requires material necessities. That's all right. But his real attention should be how to achieve spiritual consciousness, or Kṛṣṇa consciousness. That is arthadam. That is the value of life.

yathā hi puruṣasyeha

viṣṇoḥ pādopasarpaṇam

yad eṣa sarva-bhūtānām

priya ātmeśvaraḥ suhṛt

And what is that spiritual consciousness? Puruṣasyeha viṣṇoḥ pādopasarpaṇam. Viṣṇu. Viṣṇu means the Supreme Lord. The Supreme Lord is called Viṣṇu, all-pervading, the word used here, viṣṇoḥ. Viṣṇu means who is all-pervading at the same time He's a person. The Supreme Personality of Godhead is person; at the same time, He is all-pervading. How it is? In our material conception we cannot imagine, but there is a proof in your presence.

Just like the sun. Sun is localized. You can see every day. Sun globe is located at a certain place in the outer space, but the sunshine is all-pervading. Sun is present everywhere by his all-pervasive sunshine. Similarly, Viṣṇu, or the Supreme Personality of Godhead, He is in His abode which is called Viṣṇuloka, or the kingdom of God, or Kṛṣṇaloka, whatever you may understand. He has got His particular abode. But at the same time, by His different energies, He is all-pervading. There is another example of this all-pervasiveness of God in the Viṣṇu Purāṇa that "Just like fire is located in one place, but its light and heat is distributed long, long distant, similarly, whatever we see within this cosmic manifestation, that is diffusion of the energy of the Supreme Personality of Godhead." So Prahlāda Mahārāja points out that

yathā hi puruṣasyeha

viṣṇoḥ pādopasarpaṇam

yad eṣa sarva-bhūtānām

priya ātmeśvaraḥ suhṛt

One should be Kṛṣṇa conscious or God conscious, why? Because He is the master of your self and the most intimate friend, suhṛt. Yathā ātmeśvara. Ātmeśvara means we are individual self and He is the original Superself. Just like we, for the present we like this body, we love this body...why? Because the body is the production of the soul. Without soul, there is no body. Just like a child born. If the soul is there, the child will grow. If the child is born dead, however chemically you can keep up that body, it will never grow. So that is the significance of the presence of the soul. So as the body grows on account of presence of the soul, similarly, the soul, individual soul, is the part and parcel of the Supreme Lord. It is stated in the Bhagavad-gītā that mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "All these living entities, they are My part and parcels." We are part and parcel of God. You can study. You can understand what is the nature of God by studying yourself because you are sample God. You are miniature, small God. Just like particle of gold is also small particle, it is also gold, similarly, because we are part and parcel of God, therefore there all the ingredients, all the chemical compounds in the God, we have got.

Lecture on SB 7.6.1 -- Boston, May 8, 1968:

This human life is also not permanent, but you can acquire a permanent thing. This is the opportunity. Therefore it should be learned from the very beginning of your life. Now next line he says

yathā hi puruṣasya iha

viṣṇoḥ pādopasarpaṇam

yad eṣa sarva-bhūtānām

priya ātmeśvaraḥ suhṛt

Very important. We are searching after a lover. That day the boys were singing, what is that singing? You said?

Devotee: Yes. "You better find somebody to love."

Prabhupāda: Jaya. Better find out somebody to love. That is the problem. That is the problem of this life. Everyone is there... Now, after disappointment they say that "I had tried to find out somebody, girl or boy, to love, but I was, I mean to say, frustrated, disappointed. Now I find the dog is the best friend." Yes. Actually, they say like that. "We find the dog is the best friend." Is it not? Yes. Why? Everyone is searching after to love somebody. That's a fact. Because we are lover. Our constitutional position is lover. Prahlāda Mahārāja says that Viṣṇu, your loving object is Viṣṇu. So try to love Viṣṇu, then your life will be successful. You'll feel satisfaction. Yayātmā suprasīdati. You'll feel, "Oh, I have got something now. Now I have got this loving object." In another place Prahlāda Mahārāja said na te viduḥ svārtha gatiṁ hi viṣṇu. They do not know what is their actual loving object. That is Viṣṇu. And in the Vedic mantra, Ṛg mantra, it is said, tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Those who are demigods, they are always sūrayaḥ. Sūrayaḥ means Just like Aryans and non-Aryans. Then there's suri and asuri, or sura or asura. Asura, asura means demons, and sura, just the opposite. Or Aryans and non-Aryans. So the Aryans Aryans, the real meaning, the Sanskrit word, "Aryans," means progressive. We have historically made a class of men. No. Aryan civilization means who is progressive, advancing. They are intelligent. They are fair-complexioned. Therefore Aryan means progressive. So they know.

Lecture on SB 7.6.1 -- Boston, May 8, 1968:

Vedic mantra says that tad viṣṇoḥ paramaṁ padam. Paramaṁ padam, the highest perfection of life, is to understand Viṣṇu or God. Tad viṣṇuṁ paramaṁ padaṁ sadā paśyanti sūrayaḥ. In order to reach that goal, they are always looking after that. Just like in darkness you are walking on the road. The cynosure of the neighboring eyes. You see the stars. Just like in the ocean, the navigators, they look to the Pole Star, that which side they are going. Similarly, our aim should be always to Viṣṇu. Always to Viṣṇu. But unfortunately we are not educated in that way. We are educated in different way. Therefore there is disaster. The same example we can give. If you do not know that the Pole Star, then you may be misdirected. Just like Columbus, he came to America, or many, there are many navigators. If they miss that, misses that Pole Star, then they will be misdirected. Similarly, our human form of life, the aim should be to understand Kṛṣṇa or Viṣṇu. That should be the aim of life. Tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. So here also, the same thing, viṣṇu pādopasarpaṇam yad eṣa sarva-bhūtānāṁ priya. Sarva-bhūtānām means all living entities. Priya, that is real dear object. Sarva-bhūtānāṁ priya ātmeśvaraḥ suhṛt. He is the proprietor of my self. He is Superself. Just like I love this body. Why? Because I am the spirit self, or soul is within this body. Therefore just like I love this apartment. Why? Because I live here. Similarly, I love this body because I am spirit soul, I am living within this body. Therefore I try to protect it. Real love is to myself. So naturally, if you love yourself, then this self is the part and parcel of the Superself. Therefore you love indirectly the Superself. And suhṛt, and He is your actually intimate friend. Suhṛt. Suhṛt means who is always wishing your good. The Vedic information says that the Supreme Lord as Supersoul is sitting with you in the same tree. The individual soul and the Supersoul is sitting in the heart and this body is considered as tree, and He is seeing your, my activities. He is trying to get me back to Godhead. So in whichever form of life I am transmigrating He is also going with me.

Just like two birds. So he is acting as my friend. That is described in the Upaniṣad, that two birds are sitting in one tree in friendly terms. One bird is eating the fruit of the tree, and the other bird is simply witnessing. So the bird which is eating the fruit of the tree, that means we are enjoying happiness or distress out of my own activities or this bodily activities... But the other bird, or Supersoul, He is not affected with the activities of the body. He is simply looking when this bird will turn to Him. That is His friendship. So suhṛt, this very word is suhṛt. So īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). This is confirmed in the Śrīmad-Bhāgavatam and all Vedic literature. So that suhṛt is simply looking to the opportunity when the other bird, instead of eating the fruit, looks to his friend. That's all. He's simply waiting for the opportunity. And He's sending His servant, He's coming Himself as incarnation, He is leaving books like Bhagavad-gītā, Śrīmad-Bhāgavatam, Bible, just to attract me. "My dear friend, come this side. Come this side." Suhṛt. And He is ātmeśvara. And He is the proprietor of myself because I am part and parcel of God. So therefore He is the Supreme. So He is Just like you are part and parcel of your father. Similarly, everyone of us we are part and parcel of the Supreme Father. As you do not find any good friend than your father...

Lecture on SB 7.6.1-2 -- Stockholm, September 6, 1973:

yathā hi puruṣasyeha

viṣṇoḥ pādopasarpaṇam

yad eṣa sarva-bhūtānāṁ

priya ātmeśvaraḥ suhṛt

(SB 7.6.2)

I am reciting some verses from Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the essence of Vedic literature. It is said nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). Just like a big tree. What is the essential thing in the big tree? That is the fruit. Suppose a mango tree. Big mango tree. But what we want from the mango tree? The mango. And if the mango is ripened, still, it is very nice. So it is compared, nigama-kalpa-taror galitaṁ phalam (SB 1.1.3). Nigama means Vedic literature. Veda, Veda means knowledge. Vetti veda vidoḥ vinte vid vicaraṇe. So vid-dhātu, those who are Sanskrit scholars here, they'll understand. Vid means to know, knowledge. So Vedic literature means to receive knowledge, authoritative knowledge. Not false knowledge. False knowledge, there is difference between false knowledge and authoritative knowledge. So far we are concerned at the present moment, whatever knowledge we are giving or accepting, they are more or less false knowledge. Not authoritative knowledge.

Lecture on SB 7.6.2 -- Vrndavana, December 3, 1975:

Harikeśa: ...tam, Seventh Canto, Sixth Chapter, verse number two. "In this human form of life there is chance to go back to home, back to Godhead. Therefore every living entity, especially in this human form of life must be engaged in devotional service. This devotional service is natural because Lord Viṣṇu, the Supreme Personality of Godhead, the master of the soul, the Supersoul, is the most beloved being of all other living beings."

Prabhupāda: When the Deity door is open?

Akṣayānanda: We are waiting, Śrīla Prabhupāda.

Prabhupāda: Why? Why you... No waiting.

Akṣayānanda: It's scheduled to open right now.

Prabhupāda: So why waiting?

Akṣayānanda: We're going to wait for your convenience.

Prabhupāda: Huh?

Akṣayānanda: For your convenience.

Prabhupāda: No, no. My convenience is not there. We can see later on.

Akṣayānanda: Very well.

Prabhupāda: But in time the Deity door must be open.

Akṣayānanda: We can keep schedule now.

Prabhupāda: Yes.

Akṣayānanda (aside): You can inform him.

Prabhupāda: We can go after finishing and offer respect. That doesn't matter. But the Deity must be open.

Akṣayānanda: Yes. It is now.

Prabhupāda:

yathā hi puruṣasyeha

viṣṇoḥ pādopasarpaṇam

yad eṣa sarva-bhūtānāṁ

priya ātmeśvaraḥ suhṛt

(SB 7.6.2)

This is called sambandha-jñāna. (bells ring, Deities open) There are three things—sambandha, abhidheya, and prayojana. Sambandha means first of all we have to establish what is our relationship with God. This is called sambandha-jñāna. Any Vedic literature, it is dealing with three things—sambandha, abhidheya, and prayojana. Everywhere... In our relationship with mundane world... You are American. So American means the sambandha, the relationship. You have got intimate relationship with the country known as America. This is called sambandha. Unless you know what is your relationship with America there is no question of fighting for America, because the relationship is there. Similarly, in any country... This is, of course, artificial, man-made sambandha, externally. But the principle, to know first of all our relationship, then act accordingly and then the purpose for which we establish relationship, that is obtained. A businessman, he enters into business contract with another businessman. The agreement is there, that "We shall transact business as purchaser or seller, as agent or as principle." This is called sambandha-jñāna. If we do not know what is our sambandha, relationship with God, then why one should be interested to worship God? There is no question. Therefore sambandha-jñāna is the first principle to understand.

Lecture on SB 7.6.2 -- Vrndavana, December 3, 1975:

So here Prahlāda Mahārāja recommended in the first verse, kaumāra ācaret prājño dharmān bhāgavatān iha: (SB 7.6.1) "From the very beginning of childhood one should be trained up to act according to the bhāgavata-dharma." That is real life. But instead of bhāgavata-dharma, they have created so many false dharmas. So many. So that is our mistake. Real dharma is bhāgavata-dharma, relationship with God. You may call it bhāgavata-dharma or the occupational duty in relationship with God. That is compulsory. You cannot say that "I do not need it." No. That is compulsory. If you are not in bhāgavata-dharma, then you are misled. That is described, dharmaḥ projjhita-kaitavo atra (SB 1.1.2). Where there is no question of to understand the relationship with God, that kind of religious system is bogus and cheating. Dharmaṁ tu sākṣād bhagavat-praṇītaṁ (SB 6.3.19). This is the purport. Therefore it is said that why bhāgavata-dharma should be learned or one should be trained up in bhāgavata-dharma. Because yathā hi puruṣasya: "Of all living entities..." Puruṣasya iha viṣṇoḥ pādopasarpaṇam. Viṣṇoḥ pādopasarpaṇa means the same thing, as you say, "back to home, back to Godhead."

Viṣṇu is original Lord, or our father. We have expanded. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Every living entity is part and parcel of Viṣṇu, and they are separated. Not separated but given freedom to serve Viṣṇu. To serve does not mean no freedom. It is not dull stone. Every living being... Just like you are trying to serve the cause of Kṛṣṇa conscious. It does not mean that you have no freedom, you are like stone. No. You have got freedom but you are utilizing the freedom how to render best service to Kṛṣṇa. That freedom is required. You must have freedom. Otherwise it is a dull stone. We have constructed this temple with freedom that "The temple should be constructed in this pattern, in this fashion. It should be decorated like this." So it is freedom, but that freedom is not misused. It is used for the service: "How best service we can render?" This is the proper use of freedom. And when you misuse the freedom, then it is māyā. That is called māyā. Therefore our freedom should be how to become fully engaged in loving service of the Lord. Viṣṇoḥ pādopasarpaṇam. Yathā hi puruṣasya iha viṣṇoḥ pādopasar... Why? It is still further explained, yad eṣa sarva-bhūtānāṁ priya. Viṣṇu is very dear to us.

Same example: Father and the son. The son is dear to father, and the father is dear to the son, at least so long the child is not grown up to rebel against the father and mother. Just like the small child lying down on the lap of the mother. It does not know anything except mother. So as soon as mother is not there it begins to cry because very, very dear. Mother is very dear. Similarly, the child is also very dear to the mother. This is natural relationship. So we being part and parcel... What is this child? A part and parcel of the mother. From very small body the child has grown. That means the mother has given the body of the child. Therefore it is part and parcel. Hm. What is child? From the mother's body it has developed, and then it comes out and develops again, go on. So yad eṣa sarva-bhūtānāṁ priya. Therefore child is... Because part and parcel, therefore the child is very dear to the mother and the mother is very dear to the child, priya. Priya means very, very dear.

So similarly, our relationship with Viṣṇu is very, very intimate, very, very dear. It is not ordinary relationship. That is being explained. You cannot give up your very dear friend, very dear father and mother or servant. There are so many relationships: śānta, dāsya, sakhya, vātsalya, mādhurya. In different relationship, Kṛṣṇa is very dear to us and we are also very dear to Him. You have seen the Kṛṣṇa's picture. He is patting the small deer because animal or man, everyone is dear to Him. And for animal or man or everyone, Kṛṣṇa is very dear. This is our relationship. So this artificial way of life, forgetting our relationship with Kṛṣṇa, is condemned therefore. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ... (SB 7.5.31). Here in this material world it is struggle for existence. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Simply struggle to become happy. Why this struggle? Because they have forgotten that Viṣṇu is, or Kṛṣṇa is very, very dear to him. He, instead of accepting Viṣṇu as very dear to him, he is accepting the māyā as very dear to him. This is the fault. Therefore he is not happy. Therefore struggle for existence.

Therefore Prahlāda Mahārāja says that yad esa sarva-bhūtānām. Sarva-bhūtānām. Not that Kṛṣṇa is very dear only to the human beings. No. Sarva-bhūtānām. Because the relationship is very thick and thin, so Kṛṣṇa is also very dear to every living entity. We have forgotten that. Just like the master and the servant, the crude example, the dog: The dog loves the master because he knows, "The master gives me to eat." He feels obliged. The master takes care of the dog, and the dog is very much anxious to serve the master. Similarly, eko yo bahūnāṁ vidadhāti kāmān. Why our relationship...? Because Kṛṣṇa is supplying all the needs of life. Eko yo bahūnāṁ vidadhāti. We require so many things but who is supplying? Supplying, Kṛṣṇa. Kṛṣṇa is supplying food to the small ant, and Kṛṣṇa is supplying food to the big elephant. Unless Kṛṣṇa supplies there is no food. If Kṛṣṇa does not supply, if there is no production for your subsistence, then how you will live?

So eko yo bahūnāṁ vidadhāti kāmān. Therefore our relationship is very intimate. Not only my, but everyone, every living entity. Yad eṣa sarva-bhūtānāṁ priya ātmeśvaraḥ. Ātmeśvara, ātmā, self. So everyone's self means himself, the spirit soul, is very, very dear. Just like if there is some danger immediately, then we shall leave this place immediately and try to save our body from the danger. Why you are trying to save your body? "No, because it is very dear to me." Why it is so dear? "Because I am living within this body." So I love my body because I am living within the body. Anywhere you take. You love your house, love your home. Why? Because you are living there. So you are loving yourself. Then why you are loving yourself? What is the source of yourself? Viṣṇu, Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7).

Lecture on SB 7.6.2 -- Toronto, June 18, 1976:

Pradyumna: "Translation: The human form of life affords one a chance to return home, back to Godhead. Therefore every living entity, especially in the human form of life, must engage in devotional service to the lotus feet of Lord Viṣṇu. This devotional service is natural because Lord Viṣṇu, the Supreme Personality of Godhead, is the most beloved, the master of the soul, and the well-wisher of all other living beings."

Prabhupāda:

yathā hi puruṣasyeha

viṣṇoḥ pādopasarpaṇam

yadā eṣa sarva-bhūtānāṁ

priya ātmeśvaraḥ suhṛt

(SB 7.6.2)

Jayādvaita: Could all the ladies please take their children outside, outside of earshot.

Prabhupāda: Bhāgavata-dharma, yesterday we discussed, dharmān bhāgavatān iha. Kaumāra ācaret prājño dharmān bhāgavatān iha (SB 7.6.1). From the beginning of life, from childhood, they should be given lessons on bhāgavata-dharma. The bhāgavata-dharma is very clearly indicated in the Bhagavad-gītā. Therefore Bhagavad-gītā should be read very carefully, attentively, from the beginning of life, childhood. Not that Bhagavad-gītā should be read in old age. No. From the very beginning of life. And whole Bhagavad-gītā is bhāgavata-dharma. And when one is well conversant with the Bhagavad-gītā or the lessons of Bhagavad-gītā, then the Śrīmad-Bhāgavatam begins.

Bhāgavata-dharma means, as we have discussed yesterday morning, that Kṛṣṇa Himself is explaining bhāgavata-dharma. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi (BG 18.65). The real aim of life is how to go back to home, back to Godhead. They do not know it. Na te viduḥ. Generally, people do not know what is the aim of life. Na te viduḥ svārtha-gatiṁ hi viṣṇuḥ. All the Vedic mantra says. The Ṛg Veda mantra says, om tad viṣṇoḥ paramaṁ padam. That is the... Everyone must meditate upon Lord Viṣṇu. Meditation means to think of Lord Viṣṇu within the heart. I think we have seen many pictures that īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61), the Supreme Lord is sitting in everyone's heart, and that Lord's mūrti form is Viṣṇu-mūrti. So dhyāna, yoga, all this means to concentrate the mind in Viṣṇu-mūrti. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogi, what is their business? Dhyānāvasthita-tad-gatena manasā. Concentrating the mind, meditating upon the Viṣṇu-mūrti. Nowadays, they have invented some system of yoga, some light, something like that. But that is not the sastric injunction. Sastric injunction is to think of Lord Viṣṇu within the heart. He's already there, and we have to search out. That is called meditation. That is called dhyāna.

Lecture on SB 7.6.2 -- Toronto, June 18, 1976:

So we must be interested in śreya, not preya. Preya is sense gratification. The material life, sense gratification is only required. This is material world. Yan maithunādi gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). This śreya, or this preya, very dear things, ultimately, sex life, maithunādi... (break) ...married, the same sex life. Then he gets some children. Then he again grandsons. They go on. Yan maithunādi. Here, the happiness is centered around that sex life. Kaṇḍūyanena karayor iva duḥkha-duḥkham. And as soon as he enters into sex life, iva duḥkha-duḥkham, one after another, one after another, one after another. So this is preya. But śreya is now to approach the lotus feet of the Supreme Personality of Godhead, Viṣṇu. Therefore here it is said, yathā hi puruṣasyeha viṣṇoḥ padopasarpaṇam, how to be engaged in the worship of the lotus feet of Lord Viṣṇu. That is possible. This ṣreya means sense gratification, culminating in sex life. That is available. That will be explained in the next verse.

sukham aindriyakaṁ daityā

deha-yogena dehinām

sarvatra labhyate daivād

yathā duḥkham ayatnataḥ

This will be explained.

So aindriya sukham, sense pleasure, that is available everywhere. Even cats and dogs, they have got sense pleasure. But human life is not meant for that purpose. Human life is meant for, this is the idea: yathā hi puruṣasyeha viṣṇoḥ padopasarpaṇam. This is required. They do not know it. Prahlāda Mahārāja another place said, na te viduḥ svārtha-gatiṁ hi viṣṇum durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). Generally, those who are not trained up by guru, they do not know the svartha-gatim is Viṣṇu. Durāśayā. They are trying to be happy with this external energy. Bahir-artha, bahir, bahir-aṅga-śakti. Bahir-aṅga-śakti means this material world. So one who does not know what is the goal of life, they are interested in this bahir-aṅga-śakti, external energy. Therefore guru required. how to get him delivered from the clutches of external energy. Therefore guru required. One who is interested to get out of these activities of external energy, tasmād guruṁ prapadyeta (SB 11.3.21), for him, guru is required. Don't make a guru as a fashion. That is useless. Then you get some guru who can manufacture gold, and you are interested in gold, so that kind of guru will be... No. Here it is said, tasmād guruṁ prapad..., tad-vijñānārthaṁ sa gurum (MU 1.2.12). Tad-vijñāna means spiritual science. For that purpose, one requires a guru. Not for any other purpose.

Lecture on SB 7.6.2 -- Toronto, June 18, 1976:

So Arjuna also showed by example. Although he was talking as friend, he submitted to Kṛṣṇa, śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam (BG 2.7). Arjuna was talking directly with Kṛṣṇa. But because the relationship was affectionate friendship, there could not be any serious talk. Therefore Arjuna submitted that "Kṛṣṇa, we are talking like friends; it will never come to any serious. Now I accept You as my guru." Śiṣyas ye 'haṁ śādhi māṁ tvāṁ prapannam. Kārpaṇya-doṣopahata-svabhāvaḥ (BG 2.7). "I am now perplexed." So when one is actually in knowledge, he feels perplexed. Athāto brahma jijñāsā. Unless one feels perplexed in this materialistic way of life, his human life is imperfect. One must feel that this material world, actually it is not happiness. Just like Sanātana Gosvāmī approached Caitanya Mahāprabhu that grāmya-vyavahāre paṇḍita, satya kari māni. "I am minister, I am also born of a brāhmaṇa family." In India the brāhmaṇas are addressed as paṇḍitajī. So he says, grāmya-vyavahāre paṇḍita kaha ei paṇḍita: "Just like ordinary relationship, village friendship, they call me paṇḍita." Paṇḍita means learned. "I also accept that I am paṇḍita. But actually I am not paṇḍita." Why not? Āpanāra hitāhita kichui nāhi jāni: "I do not know what is the goal of my life." Ask anyone what is the goal of life. He may be Ph.D., D.A.C., he does not know. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know. Therefore if one is serious about understanding the value of life, the goal of life, he should approach a guru. Tasmād guruṁ prapadyeta (SB 11.3.21). Prapadyeta. Prapadyeta means to surrender. Not that guru should be approached for challenging. No. If you challenge then you'll be cheated. First of all, you must find out a person who if you can surrender there. Tasmād guruṁ prapadyeta. Tad viddhi praṇipātena (BG 4.34). Praṇipāt, surrender, that is required first. If you think somebody that he's not worth surrendering, then don't make him guru. Don't make a fashion. First of all you test that "Whether I can surrender?" Praṇipātena. Then try to understand. Tad viddhi praṇipātena paripraśnena sevayā. Not only surrendering, but also render service so that guru may be pleased that "This disciple is very humble, meek and giving service." Anywhere, even in material world, if you want to take something from somebody, if you please him by service, it is very easy. Tasmād guruṁ prapadyeta jijñāsa (SB 11.3.21).

So he says, yathā hi puruṣasyeha viṣṇoḥ padopasarpaṇam yadā eṣa sarva-bhūtānām. Why one should seek after Viṣṇu? Tad viṣṇoḥ paramaṁ padam. Because yadā eṣa sarva-bhūtānāṁ priya. Everyone's dearmost. That we have forgotten. Actually Viṣṇu or Kṛṣṇa, He's dearmost. He's also friend of everyone. When we understand this secret, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaraṁ suhṛdaṁ sarva-bhūtānām (BG 5.29). Suhṛdam: He's actual friend. We go to friends for some help, but if we accept the natural friend, Kṛṣṇa, then there is no scarcity. Suhṛdam sarva-bhūtānām. Therefore we should learn how to love Kṛṣṇa, or Viṣṇu. That is the aim of life.

General Lectures

Pandal Lecture -- Delhi, November 12, 1971:

So Prahlāda Mahārāja says that yad eva. Yad eva, yathā hi purusasya iha viṣṇoḥ pādopasarpaṇam, yad eṣa sarva-bhūtānāṁ priya ātmeśvaraḥ suhṛt. He has particularly mentioned the Supreme Personality of Godhead, Viṣṇu. Kṛṣṇa is the original person of Viṣṇu-tattva. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). So He is the origin of the three demigods, Brahmā, Viṣṇu, Maheśvara. Mattaḥ sarvaṁ pravartate. Brahmā is born of Viṣṇu, and Śiva is born of Brahmā. Therefore... And Viṣṇu is born of Kṛṣṇa. Therefore He is the original person. Ātmeśvaraḥ, ātmeśvaraḥ viṣṇoḥ. Priya ātmeśvaraḥ suhṛt. Kṛṣṇa says that He is suhṛt. Suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati. Kṛṣṇa says. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, suhṛdaṁ sarva-bhūtānāṁ jñātvā (BG 5.29). One should know that our best friend is Kṛṣṇa. And ātmeśvaraḥ, and He is the Lord of me. I am ātmā and He is Paramātmā, ātmeśvaraḥ. Therefore, ultimately... Now when there is danger, when there is danger, now we take care of our protection immediately. Ātmānaṁ sarvato rakṣet. Everyone is busy to protect himself. Why do we eat? Just to keep our body fit. And why do we keep our body fit? Because I can think nicely or I can realize myself. That is the purpose of keeping the body fit, not for eating. Yuktāhāra-vihārasya yogo bhavati siddhi-dā. The real motive of life is to understand or self-realize. One has to understand what I am.

Pandal Lecture -- Delhi, November 12, 1971:

So we have to keep this body not for eating but for keeping ourself fit to understand what I am. That is the purpose of life. So here Prahlāda Mahārāja says first of all we can understand what I am. And when you understand, as it is stated in the Bhagavad-gītā, mamaivāṁśo jīva-bhūtaḥ (BG 15.7), "I am the eternal part and parcel of Kṛṣṇa." Caitanya Mahāprabhu says, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). This is self-realization, to understand one's own position, what I am. It is very simple. We have to accept it. The Bhagavad-gītā says that "I am...," that "The living entity is My part and parcel." In another chapter He says, apareyam itas tu viddhi me prakṛtiṁ parā, jīva-bhūtaḥ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). So this ātmā, I am ātmā, I am part and parcel of Kṛṣṇa. Prakṛti. I am not puruṣa. I am not bhoktā. This is the self-realization. So Prahlāda Mahārāja explains that, that yathā hi puruṣasya iha viṣṇoḥ pādopasarpaṇam. Our only duty is to worship Lord Viṣṇu. That is the Vedic injunction, tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ.

So Prahlāda Mahārāja instructs that we should immediately engage ourself in satisfying Viṣṇu. That is the program of human civilization. Human civilization means one who accepts the varṇāśrama-dharma, because that is a program gradually one can understand his relationship with Viṣṇu. Tad viṣṇoḥ paramaṁ padam. Here Prahlāda Mahārāja also says, viṣṇoḥ pādopasarpaṇam. Why Viṣṇu? That is explained here, that yad eva sarva-bhūtānāṁ priya, sarveśvaraḥ ātmā. Everyone is very much attached. Now suppose there is some fire incidents at home. A man will forget all his wife and children; he will come out immediately to save himself, because we love ourself very much. It is a fact. Self-preservation is the first law of nature. We forget. Sometimes it does happen, one man has come out when there is fire in the house. And after coming out, he is crying, "Oh, my son is left. Son is left inside." Why? Why you left your son? Because you think, everyone thinks, that "My ātmā is very dear to me. "And why ātmā is dear to him? Because the ātmā is the part and parcel of the Supreme Lord. Therefore, ultimately comes to the Supreme Lord. He is our dear, but we have forgotten. We have forgotten. Prahlāda Mahārāja reminds. Priya ātmeśvaraḥ suhṛt. And He is actually suhṛt, the best friend. Don't consider that here in this material world some friend is helping you or somebody is helping you. No. They cannot be suhṛt. They have got some interest. Here in this material world it is business. If I become your friend, it means that I have got some ulterior motive to take some benefit out of your favor. Therefore you flatter. Kāmais tais tair hṛta-jñānāḥ (BG 7.20), the same process is to worship the demigods. That is stated in the Bhagavad-gītā. Kāmais tais tair hṛta jñānāḥ yajante anya-devatāḥ.

Pandal Lecture -- Delhi, November 13, 1971:

We are discussing this verse, that

yathā hi puruṣasya iha

viṣṇoḥ pādopasarpaṇam

yad eṣa sarva-bhūtānāṁ

priya ātmeśvaraḥ suhṛt

Priya ātmeśvaraḥ suhṛt, viṣṇoḥ, viṣṇoḥ pādopasarpaṇam. Our self-interest must reach up to the lotus feet of Lord Viṣṇu. That is perfection. Otherwise whatever interest we create, that is temporary interest and it will be finished and I shall create another interest. That knowledge is lacking in the modern civilization. We are interested in nationalism. That is very good. But we do not know what nationalism was in my past life and what nationalism will be there in my next life. That we do not. Therefore, Prahlāda Mahārāja says that interest should be to the lotus feet of Lord Viṣṇu as it is indicated, directed by the Vedas, tad viṣṇoḥ paramaṁ padam. Unfortunately, somehow or other we have forgotten that interest. That is explained by Caitanya Mahāprabhu, anādi bahir-mukha jīva kṛṣṇa bhuli gela ataeva māyā tāra golay badhila(?). We do not know when we have forgotten Kṛṣṇa, our self-interest. And because we have forgotten Kṛṣṇa, therefore māyā, the illusory energy of Kṛṣṇa, has caught up us. Ataeva māyā tāra golay badhila(?).

Pandal Lecture -- November 14, 1971, Delhi:

So Prahlāda Mahārāja says..., this is the instruction of bhakti-yoga, I shall read a few lines.

kaumāra ācaret prājño

dharmān bhāgavatān iha

durlabhaṁ mānuṣaṁ janma

tad apy adhruvam arthadam

(SB 7.6.1)

yathā hi puruṣasyeha

viṣṇoḥ pādopasarpaṇam

yad eṣa sarva-bhūtānāṁ

priya ātmeśvaraḥ suhṛt

sukham aindriyakaṁ daityā

deha-yogena dehinām

sarvatra labhyate daivād

yathā duḥkham ayatnataḥ

Prahlāda Mahārāja, he could not get to cultivate Kṛṣṇa consciousness because he was born in atheist family, guarded, well guarded, and father was always alert that "My son may not chant Hare Kṛṣṇa." But he was taking opportunity in the school. So he was five-years-old boy, and his class fellows also of the same age. So he used to induce them, "My dear friends, chant Hare Kṛṣṇa, chant Hare Kṛṣṇa." We have got a little girl, perhaps you have all seen, Sarasvatī, she was admitted in a school in Bombay. And because there was no Hare Kṛṣṇa chanting, she began to cry, "No, I shall not be in this school." Practical. There was (indistinct), she was organizing all the children to chant Hare Kṛṣṇa. But they began something else, so she said, "No, I am not going to this school." So śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sañjāyate (BG 6.41). This child must be executing devotional service in her past life. Therefore, she has got the opportunity, a Vaiṣṇava father and Vaiṣṇavī mother. And from the very beginning of her life she is becoming Kṛṣṇa conscious.

Lecture Excerpt -- Vrndavana, December 6, 1975:

Parātma-niṣṭhām. This sannyāsa life means simply devoted to the Supreme Personality of Godhead. There is no other business. We have got, according to our varṇāśrama system, varṇa and āśrama: brāhmaṇa, kṣatriya, vaiśya, śūdra, and āśrama, brahmacārī, gṛhastha, vānaprastha, sannyāsa. As we were discussing, viṣṇoḥ pādopasarpaṇam. The whole system is how to approach the lotus feet of Viṣṇu. So this is the last ceremonial performance. Etāṁ sa āsthāya parātma-niṣṭhām. Parātma-niṣṭhām, Viṣṇu, to keep firm faith in Him. So it is not a new thing. Pūrvatamair upāsitāṁ mahadbhiḥ. Before us there were so many exalted ācāryas-Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, Nimbārka, and, in our line, Caitanya Mahāprabhu. So our process is to follow the predecessor ācārya. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). That is the way. So although you are young men—there are many difficulties to keep sannyāsa—but if you keep faith, full faith in Kṛṣṇa, the māyā will not be able to touch you. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). Māyā is very strong, but if we-mām eva ye prapadyante—if we keep ourself fully surrendered unto the Supreme Personality of Godhead, Kṛṣṇa, māyā will not be able to counteract this process.

1976 Conversations and Morning Walks

Garden Conversation -- June 9, 1976, Los Angeles:

Nalinīkaṇṭha: Canto Seven, Chapter Six, text 2.

yathā hi puruṣasyeha

viṣṇoḥ pādopasarpanam

yad eṣa sarva-bhūtānāṁ

priya ātmeśvaraḥ suhṛt

"The human form of life affords one a chance to return home, back to Godhead. Therefore every living entity, especially in the human form of life, must engage in devotional service to the lotus feet of Lord Viṣṇu. This devotional service is natural because Lord Viṣṇu, the Supreme Personality of Godhead, is the most beloved, the master of the soul, and the well-wisher of all other living beings." Purport: "The Lord says in Bhagavad-gītā, Chapter Five, verse 29,

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānām

jñātvā māṁ śāntim ṛcchati

(BG 5.29)

'The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.' Simply by understanding these three facts—that the Supreme Lord, Viṣṇu, is the proprietor of the entire creation, that He is the best well-wishing friend of all living entities, and that He is the supreme enjoyer of everything—one becomes peaceful and happy. For this transcendental happiness, the living entity has wandered throughout the universe in different forms of life and different planetary systems, but because he has forgotten his intimate relationship with Viṣṇu, he has merely suffered, life after life. Therefore, the educational system in the human form of life should be so perfect that one will understand his intimate relationship with God, or Viṣṇu. Every living entity has an intimate relationship with God. One should therefore glorify the Lord in the adoration of śānta-rasa or revive his eternal relationship with Viṣṇu as a servant in dāsya-rasa, a friend in sakhya-rasa, a parent in vātsalya-rasa or a conjugal lover in mādhurya-rasa. All these relationships are on the platform of love. Viṣṇu is the center of love for everyone, and therefore the duty of everyone is to engage in the loving service of the Lord. As stated by the Supreme Personality of Godhead in the Bhāgavatam, Third Canto, Twenty-fifth Chapter, thirty-eighth verse: yesām ahaṁ priya ātmā sutaś ca sakhā guruḥ suhṛdo daivam iṣṭam. 'In any form of life, we are related with Viṣṇu, who is the most beloved, the Supersoul, son, friend and guru.' Our eternal relationship with God can be revived in the human form of life, and that should be the goal of education. Indeed, that is the perfection of life and the perfection of education."