KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.6.10
- It is clear from the available description of the body of the Lord (His universal form) that the form of the Lord is distinct from the forms of ordinary mundane conception.
- He is never a formless void. Ignorance is the back of the Lord, and therefore the ignorance of the less intelligent class of men is also not separate from His bodily conception.
- Since His body is the complete whole of everything that be, one cannot assert that He is impersonal only. On the contrary, the perfect description of the Lord holds that He is both impersonal and personal simultaneously.
- The Personality of Godhead is the original feature of the Lord, and His impersonal emanation is but the reflection of His transcendental body.
- Those who are fortunate enough to have a view of the Lord from the front can realize His personal feature, whereas those who are frustrated and are thus kept on the ignorance side of the Lord, or, in other words, those who have the view of the Lord from the back, realize Him in His impersonal feature.
- Self-controlled persons who are attached to the Supreme Lord Śrī Kṛṣṇa can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which nonviolence and renunciation are consequential.
- “When the mind is fixed for understanding the self, it is said to be in samādhi.” Samādhi is never possible for persons interested in material sense enjoyment and bewildered by such temporary things. They are more or less condemned by the process of material energy.
- Real nonviolence means freedom from envy. Real renunciation means perfect dependence on God. Every living being is dependent on someone else because he is so made. Actually everyone is dependent on the mercy of the Supreme Lord, but when one forgets his relation with the Lord, he becomes dependent on the conditions of material nature.
- Renunciation means renouncing one’s dependence on the conditions of material nature and thus becoming completely dependent on the mercy of the Lord.
- Real independence means complete faith in the mercy of the Lord without dependence on the conditions of matter.
- The Age of Kali was seeking an opportunity to spoil the cultural heritage of the four orders of life, the inexperienced boy gave a chance for the Age of Kali to enter into the field of Vedic culture. Hatred of the lower orders of life began from this brāhmaṇa boy, under the influence of Kali, and thus cultural life began to dwindle day after day.
- Śṛṅgi, a qualified son of a great brāhmaṇa, attained the required brahminical power both by birth and by training, but he was lacking in culture because he was an inexperienced boy.
- By the influence of Kali, the son of a brāhmaṇa became puffed up with brahminical power and thus wrongly compared Mahārāja Parīkṣit to crows and watchdogs. To address him like that is the sign of a less-cultured boy.
- Thus the downfall of the brahminical powers began as they gave importance to birthright without culture. The downfall of the brāhmaṇa caste began in the Age of Kali.
SB 2.6.10
The back of the Lord is the place for all kinds of frustration and ignorance, as well as for immorality. From His veins flow the great rivers and rivulets, and on His bones are stacked the great mountains.
CLASS NOTES:
In order to defy the impersonal conception of the Supreme Personality of Godhead, a systematic analysis of the physiological and anatomical constitution of His transcendental body is given here. It is clear from the available description of the body of the Lord (His universal form) that the form of the Lord is distinct from the forms of ordinary mundane conception. In any case, He is never a formless void. Ignorance is the back of the Lord, and therefore the ignorance of the less intelligent class of men is also not separate from His bodily conception. Since His body is the complete whole of everything that be, one cannot assert that He is impersonal only. On the contrary, the perfect description of the Lord holds that He is both impersonal and personal simultaneously. The Personality of Godhead is the original feature of the Lord, and His impersonal emanation is but the reflection of His transcendental body. Those who are fortunate enough to have a view of the Lord from the front can realize His personal feature, whereas those who are frustrated and are thus kept on the ignorance side of the Lord, or, in other words, those who have the view of the Lord from the back, realize Him in His impersonal feature.
“Inorder to defy the impersonal conception of the lord” SP says this because 98 percent of the gurus in India are impersonalists. The ultimate cancel culture has been prevailing. Cancel Krsna, Cancel everything. The only thing accept is the impersonal Brahman. Their understanding of Brahman is wrong. For example this is my body, Well it is something that is temporary, body is changing. When they identify themselves with something that is temporary that is wrong. The purpose of our life is to understand why we are given this temporary body. Actually Brahma Jyothi is not impersonal, it is made infinite sparks of light which are living entities. Their understanding is wrong, everything they cancel is wrong. Their understanding is very very limited. Supreme absolute truth is understood through 3 stages. Brahman, paramatma and Bhagavan. Both impersonal and personal exist simultaneously in the Lord. They exist in us too. We have an impersonal attribute, if we own a company, CEO is the person and the company is his expansion. He is present in the company by his authority. He as a person may be present somewhere else. Whether we have a proper understanding or not is the question.
VIrat rupa description is given here. It is illusory, it is not eternal. It is necessary to bring the atheists to the conception of God.
Modern education understands that things exist, but the understanding of the things is wrong. This is something going on in the age of kali yuga.
SB 1.18.22
Self-controlled persons who are attached to the Supreme Lord Śrī Kṛṣṇa can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which nonviolence and renunciation are consequential.
So there is a very imp point made in the purport. Real devotees are non envious. Envy is worse than jealousy.
Drona knew that Arjuna is going to kill him. He still taught him war skills in full. He was non envious of Arjuna. Arjuna was his favorite disciple, he was always focused on pleasing the guru and following his instructions. Drona taught him more than what he taught to his own son Ashwattama. Duryodhana did not have the same intense focus as Arjuna. Green bird on green tree story.
BG 2.44
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.
Samādhi means “fixed mind.” The Vedic dictionary, the Nirukti, says, samyag ādhīyate ’sminn ātma-tattva-yāthātmyam: “When the mind is fixed for understanding the self, it is said to be in samādhi.” Samādhi is never possible for persons interested in material sense enjoyment and bewildered by such temporary things. They are more or less condemned by the process of material energy.
The real solution to all prejudice, discrimination is to see everyone as the soul part and parcel of the lord.
SB 1.18.22
Real nonviolence means freedom from envy. In this world everyone is envious of his fellow being. But a perfect paramahaṁsa, being completely given up to the service of the Lord, is perfectly nonenvious. He loves every living being in relation with the Supreme Lord. Real renunciation means perfect dependence on God. Every living being is dependent on someone else because he is so made. Actually everyone is dependent on the mercy of the Supreme Lord, but when one forgets his relation with the Lord, he becomes dependent on the conditions of material nature. Renunciation means renouncing one’s dependence on the conditions of material nature and thus becoming completely dependent on the mercy of the Lord. Real independence means complete faith in the mercy of the Lord without dependence on the conditions of matter. This paramahaṁsa stage is the highest perfectional stage in bhakti-yoga, the process of devotional service to the Supreme Lord.
SB 1.18.32
Real experience means – sikshashtakam prayers of Caitanya Mahaprabhu
Culture of Modern education – sense gratification
Culture of KC – I want to use my senses in the service of the lord.
The sage had a son who was very powerful, being a brāhmaṇa’s son. While he was playing with inexperienced boys, he heard of his father’s distress, which was occasioned by the King. Then and there the boy spoke as follows.
Due to Mahārāja Parīkṣit’s good government, even a boy of tender age, who was playing with other inexperienced boys, could become as powerful as a qualified brāhmaṇa. This boy was known as Śṛṅgi, and he achieved good training in brahmacarya by his father so that he could be as powerful as a brāhmaṇa, even at that age. But because the Age of Kali was seeking an opportunity to spoil the cultural heritage of the four orders of life, the inexperienced boy gave a chance for the Age of Kali to enter into the field of Vedic culture. Hatred of the lower orders of life began from this brāhmaṇa boy, under the influence of Kali, and thus cultural life began to dwindle day after day. The first victim of brahminical injustice was Mahārāja Parīkṣit, and thus the protection given by the King against the onslaught of Kali was slackened.
SB 1.18.33
The brāhmaṇas are considered to be the head and brains of the social body, and the kṣatriyas are considered to be the arms of the social body. The arms are required to protect the body from all harm, but the arms must act according to the directions of the head and brain. That is a natural arrangement made by the supreme order, for it is confirmed in the Bhagavad-gītā that four social orders or castes, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are set up according to quality and work done by them. Naturally the son of a brāhmaṇa has a good chance to become a brāhmaṇa by the direction of his qualified father, as a son of a medical practitioner has a very good chance to become a qualified medical practitioner. So the caste system is quite scientific. The son must take advantage of the father’s qualification and thus become a brāhmaṇa or medical practitioner, and not otherwise. Without being qualified, one cannot become a brāhmaṇa or medical practitioner, and that is the verdict of all scriptures and social orders. Herein Śṛṅgi, a qualified son of a great brāhmaṇa, attained the required brahminical power both by birth and by training, but he was lacking in culture because he was an inexperienced boy. By the influence of Kali, the son of a brāhmaṇa became puffed up with brahminical power and thus wrongly compared Mahārāja Parīkṣit to crows and watchdogs. The King is certainly the watchdog of the state in the sense that he keeps vigilant eyes over the border of the state for its protection and defense, but to address him as a watchdog is the sign of a less-cultured boy. Thus the downfall of the brahminical powers began as they gave importance to birthright without culture. The downfall of the brāhmaṇa caste began in the Age of Kali. And since brāhmaṇas are the heads of the social order, all other orders of society also began to deteriorate. This beginning of brahminical deterioration was highly deplored by the father of Śṛṅgi, as we will find.
In kali yuga, People see things they have a name for it, but their understanding about it is wrong. Sringi knew that King Praikshit is the best King of the world and his understanding of Pariskhit is wrong and compares him to crows and watchdogs..characterizes him to be a low-class person lower to Brahmanas.
SB 1.18.34
The inexperienced brāhmaṇa boy certainly knew that the King asked for water from his father and the father did not respond. He tried to explain away his father’s inhospitality in an impertinent manner befitting an uncultured boy. He was not at all sorry for the King’s not being well received. On the contrary, he justified the wrong act in a way characteristic of the brāhmaṇas of Kali-yuga. He compared the King to a watchdog, and so it was wrong for the King to enter the home of a brāhmaṇa and ask for water from the same pot. The dog is certainly reared by its master, but that does not mean that the dog shall claim to dine and drink from the same pot. This mentality of false prestige is the cause of the downfall of the perfect social order, and we can see that in the beginning it was started by the inexperienced son of a brāhmaṇa. As the dog is never allowed to enter within the room and hearth, although it is reared by the master, similarly, according to Śṛṅgi, the King had no right to enter the house of Śamīka Ṛṣi. According to the boy’s opinion, the King was on the wrong side and not his father, and thus he justified his silent father.
Classless society is possible in KC because they all cooperate without any envy..
Brahmana is also a reformative order. They all cooperate to make spiritual progress.