KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 3.3.1 :
- BG 16.5 – ”The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pāṇḍu, for you are born with divine qualities.”
- Not only you, but the animals, the trees, the plants, the insects, the serpent, the aquatics, the fish—everyone the son of Kṛṣṇa. This is daivī sampat. Therefore when you come to the daivī sampat, then you understand that we all are brothers, universal brotherhood.
- The real understanding is that “God, or Kṛṣṇa, is the supreme father, and we are all sons of God.”
- So when we come to this platform of knowledge, that daivī sampad vimokṣāya, then you become liberated immediately. Liberation means who come to the platform of real knowledge. That is called liberation. That is the definition given in the Śrīmad-Bhāgavatam,
- Self-realization does not mean something humbug. Self-realization means to understand his real constitutional position, what I am.
- So when we give up this māyā conception of life, that is mukti. You may remain in the same body, but if you are not under māyā, bodily concept of life, that is called mukti, liberation.
- The constitutional position of the living entity is to carry out the order of the superior.
- As long as one’s mind remains an unconquered enemy, one has to serve the dictations of lust, anger, avarice, illusion, etc. But when the mind is conquered, one voluntarily agrees to abide by the dictation of the Personality of Godhead, who is situated within the heart of everyone as Paramātmā.
- Real yoga practice entails meeting the Paramātmā within the heart and then following His dictation. For one who takes to Kṛṣṇa consciousness directly, perfect surrender to the dictation of the Lord follows automatically.
- One has to abide by superior dictation. When one’s mind is fixed on the superior nature, he has no alternative but to follow the dictation of the Supreme.
- The mind must admit some superior dictation and follow it. The effect of controlling the mind is that one automatically follows the dictation of the Paramātmā, or Supersoul.
- Because this transcendental position is at once achieved by one who is in Kṛṣṇa consciousness, the devotee of the Lord is unaffected by the dualities of material existence, namely distress and happiness, cold and heat, etc. This state is practical samādhi, or absorption in the Supreme.
SB 3.2.33 TRANSLATION:
O sober Vidura, King Indra, his honor having been insulted, poured water incessantly on Vṛndāvana, and thus the inhabitants of Vraja, the land of cows, were greatly distressed. But the compassionate Lord Kṛṣṇa saved them from danger with His pastime umbrella, the Govardhana Hill.
SB 3.2.34 TRANSLATION:
In the third season of the year, the Lord enjoyed as the central beauty of the assembly of women by attracting them with His pleasing songs in an autumn night brightened by moonshine.
Before leaving the land of cows, Vṛndāvana, the Lord pleased His young girlfriends, the transcendental gopīs, in His rāsa-līlā pastimes. Here Uddhava stopped his description of the Lord’s activities.
SB 3.3.1 TRANSLATION:
Śrī Uddhava said: Thereafter Lord Kṛṣṇa went to Mathurā City with Śrī Baladeva, and to please Their parents They dragged Kaṁsa, the leader of public enemies, down from his throne and killed him, pulling him along the ground with great strength.
King Kaṁsa’s death is only briefly described here because such pastimes are vividly and elaborately described in the Tenth Canto. The Lord proved to be a worthy son of His parents even at the age of sixteen years. Both brothers, Lord Kṛṣṇa and Lord Baladeva, went to Mathurā from Vṛndāvana and killed Their maternal uncle, who had given so much trouble to Their parents, Vasudeva and Devakī. Kaṁsa was a great giant, and Vasudeva and Devakī never thought that Kṛṣṇa and Balarāma (Baladeva) would be able to kill such a great and strong enemy. When the two brothers attacked Kaṁsa on the throne, Their parents feared that now Kaṁsa would finally get the opportunity to kill their sons, whom they had hidden for so long in the house of Nanda Mahārāja. The parents of the Lord, due to parental affection, felt extreme danger, and they almost fainted. Just to convince them that They had actually killed Kaṁsa, Kṛṣṇa and Baladeva pulled Kaṁsa’s dead body along the ground to encourage them.
2 Major classes of people – Devotees and demons
Devotees have complete full faith in Krsna, no anxiety and no doubt..
A devotee bought a farm in New Mexico.. There was no access to that farm.. He lost the money and also the 2 temples in Arizona.
There was a rumor that there is an earth quake in CA and there will be tsunami.. SP said
Dont worry and follow reg principles and worship Krsna..
To develop faith is to associate with devotees who have full faith..
BG 16.5
”The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pāṇḍu, for you are born with divine qualities.”
https://vedabase.io/en/library/transcripts/750131bghon
These are the daivī sampad. So last night we discussed that daivī sampad is described. There is nothing secret. Everything is open. So if you develop these qualities, abhayaṁ sattva-saṁśuddhiḥ, etc., then you become qualified with divine possession, sampatti. Sampatti means what you possess, under your control. So sampatti, two kinds of sampatti: divine sampatti and demonic sampatti. Demonic sampatti also described,
Now asura, the adjective is āsurīm. So āsurīm and daivīm, two sampattis are there. They are open before you. Now you take up whatever you like. It is up to you. It is not forbidden that daivī sampatti is meant for a class of men and āsurī sampatti is meant for another class of men. No. Kṛṣṇa is open to everyone. Kṛṣṇa is not monopolized by a certain class of men. Don’t think like that, that “Kṛṣṇa is Indian,” “Kṛṣṇa is Hindu,” or like that, or “kṣatriya.” “Therefore He is meant for others.” No.
Because He is the Supreme Personality of Godhead, He is everyone’s property. He is not… Don’t think in that way, just like it is stated in the English dictionary = “Kṛṣṇa, one of the Hindu gods.” But Kṛṣṇa does not say that “I am the Hindu god.” They have made in the dictionary, “Kṛṣṇa, one of the Hindu gods.” They have no knowledge about Kṛṣṇa. Kṛṣṇa says, sarva-yoniṣu kaunteya [Bg. 14.4] = “In all species of life.” There are 8,400[,000] species of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati [Padma Purāṇa]. Nine lakh species in the water; and trees and plants, there are two million species. Similarly, insects, sthāvarā lakṣa-viṁśati. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati, kṛmayo rudra-saṅkhyayaḥ. Eleven lakhs species, 1,100,000 species, of insects, serpents, snakes, like that, gradually developing from water, fish, to… As the water dries up, then they come out as grass, as vegetables. Then grow, different types of trees, plants, creepers. Then gradually develops to become insects, flies. Then develops to serpents. In this way, this is evolution.
The Darwin’s theory… He does not know. He has caught up some words from this Padma Purāṇa and tried to give his own invention. The evolution is already there. But this is the evolution = from aquatics to plants, trees, then insect, then bird, then beast, then human being, civilized and not civilized. Then demigods, then others. That is the evolutionary process. So Kṛṣṇa says that sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ [Bg. 14.4] = “All kinds of forms that are coming out of the 8,400,000 species of life,” tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā, “I am the seed-giving father, and the material body is given by the material nature.” Just like father gives the seed, impregnates the mother, and the mother supplies the body. The body belongs to the mother, and the spirit soul belongs to—not be…—to the supreme father. But it comes through the material father. Actually the supreme father is Kṛṣṇa. Therefore He says, ahaṁ bīja-pradaḥ pitā. So Kṛṣṇa is for everyone. Kṛṣṇa is not monopolized. This is a wrong theory, “He is a Hindu god.” No. He is for everyone. Otherwise, how you Americans, Europeans and others outside India, how you are accepting? Because originally Kṛṣṇa is your father, everyone’s father. Mamaivāṁśo jīva [Bg. 15.7], all living… Not only you, but the animals, the trees, the plants, the insects, the serpent, the aquatics, the fish—everyone the son of Kṛṣṇa. This is daivī sampat.
Therefore when you come to the daivī sampat, then you understand that we all are brothers, universal brotherhood. Not that “The American is my brother, and the American cows are not my brother. Let them go to the slaughterhouse.” This is all defective understanding. The real understanding is that “God, or Kṛṣṇa, is the supreme father, and we are all sons of God.” This is real under… Paṇḍitaḥ. That is real knowledge. Therefore those who are in real knowledge, sama-darśinaḥ, paṇḍitāḥ sama-darśinaḥ.
vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ
[Bg. 5.18]
Paṇḍita, one paṇḍita, one who is learned—paṇḍita means learned—and he knows that “These Americans, these Europeans, these Africans or these Indians or these cows, these dogs and the elephant, the trees, the plants, the fish—they have got different dress only, but the soul is the same. The living force within the body, that is the same particle, spiritual particle, part and parcel of the Supreme Spirit, Kṛṣṇa.” This is daivī sampat.
So when we come to this platform of knowledge, that daivī sampad vimokṣāya, then you become liberated immediately. Liberation means who come to the platform of real knowledge. That is called liberation. That is the definition given in the Śrīmad-Bhāgavatam, what is liberation, mukti. It is said, muktir hitvā anyathā rūpaṁ svarūpeṇa vyavasthitiḥ [SB 2.10.6]. Hitvā means giving up. Mukti means hitvā, giving up, hitvā anyathā rūpam, something otherwise. I am spirit soul. I am thinking, “I am American.” I am thinking, “I am Indian.” This is anyathā rūpam. That is not the real conception of life. Real conception of life is ahaṁ brahmāsmi: “I am the spirit soul, part and parcel of Kṛṣṇa.” That is realization. That is called self-realization.
Self-realization does not mean something humbug. Self-realization means to understand his real constitutional position, what I am. Just like Sanātana Gosvāmī approached Śrīla Gaurasundara, Caitanya Mahāprabhu. He asked, ke āmi: “Who I am?” Ke āmi… Ke āmi, kene āmāya jāre tāpa-traya [Cc. Madhya 20.102] = “What is my constitutional position? Why I am suffering the threefold miseries of this material existence?” This is the enquiry. Everyone is suffering. Somebody is in ignorance = although he is suffering, he is thinking that he is very well. This is called māyā. Māyā means you are accepting something which is not. This is called māyā. Mā yā: “What you are accepting, that is false.” This is called māyā. So we are accepting, “I am this body,” “I am American,” “I am Indian,” “I am Christian,” “I am Hindu,” “I am black,” “I am white,” “I am thin,” “I am fat.” So this is māyā. So when we give up this māyā conception of life, that is mukti. You may remain in the same body, but if you are not under māyā, bodily concept of life, that is called mukti, liberation.
So therefore it is said, daivī sampad vimokṣāya. Mokṣa, mokṣa means liberation. If you develop this daivī sampat, then you become fit for becoming liberated, because our… What is the position? Why you are suffering? Why we are dying? Why you are taking birth? Why you are becoming old? On account of this material body. This is knowledge. Jñāna-vairāgya. Jñāna-vairāgya-yuktāya [SB 1.2.12]. Jñāna and vairāgya, these things are required. That is daivī sampat. All the daivī sampat means jñāna-yoga. It is immediately analyzed[?]. Abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ. This is possible when you are situated on the platform of knowledge. This is knowledge, that “I am spirit soul. I am falsely identifying myself with this body. The body is the source of my all suffering and entanglement.” This is knowledge. Then, when we try to give up the ignorance of bodily concept of life, then we become gradually liberated.
First of all, abhayam. Abhayam means we are always afraid. We are always agitated, anxiety, because I am thinking, “I am this body.” But if you are completely realized that you are not this body, you are something else, spirit soul, then I am immediately free from anxieties. That is called abhayam—no more fear, no more anxiety. Because everyone is ultimately afraid of being killed. But if he understands fully that he is not this body, then killed or not killed, he is not any attached to this body. Narottama dāsa Ṭhākura says, therefore, deha smṛti nāhi jār, saṁsāra bandhan kaha tār[?] = “If one becomes free from the bodily concept of life, then where is material miseries?” Material miseries does not affect him. He know that… Just like I am putting on this shirt. If it is torn, so am I affected? I am not affected. I am within this shirt. Similarly, if I am fully convinced that I am not this body, then if there is some injury or some disease or some mishap in the body, I am not concerned because I know that I am not this body. That is self-realization.
The demands of the body = eating, sleeping, sex life and defense—this is the demands of the body. But if I am situated in self-realization, then these demands will not bother me. There are many persons who are not agitated by hunger, who are not agitated not having opportunity of sleeping. They don’t sleep. Nidrāhāra-vihārakādi-vijitau. About the Gosvāmīs it is said that these things, material demands of the body—sleeping, eating, sex and defense… They are the demands of the body. But how they became gosvāmī or svāmī? Because they are not affected by these demands. That is gosvāmī; that is svāmī. Svāmī means master. Gosvāmī means master of the senses. So if I am servant of the senses, how I can become gosvāmī, how I can become svāmī? That is false, hypocrisy. If you are servant of the senses, then you are go-dāsa. Dāsa means servant, and go means senses. And if you are master of the senses, then you are gosvāmī. Every word has meaning. So without being fit, we should not use this word as personal designation. That is not good.
GOSWAMI and GODASA
BG 6.6
For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.
The purpose of practicing eightfold yoga is to control the mind in order to make it a friend in discharging the human mission. Unless the mind is controlled, the practice of yoga (for show) is simply a waste of time. One who cannot control his mind lives always with the greatest enemy, and thus his life and its mission are spoiled. The constitutional position of the living entity is to carry out the order of the superior. As long as one’s mind remains an unconquered enemy, one has to serve the dictations of lust, anger, avarice, illusion, etc. But when the mind is conquered, one voluntarily agrees to abide by the dictation of the Personality of Godhead, who is situated within the heart of everyone as Paramātmā. Real yoga practice entails meeting the Paramātmā within the heart and then following His dictation. For one who takes to Kṛṣṇa consciousness directly, perfect surrender to the dictation of the Lord follows automatically.
Dictated by senses? Sensual people? – we are in big trouble, non transcendental nonsense
Dictated by Krsna? – we become daivi sampat
BG 6.7
Actually, every living entity is intended to abide by the dictation of the Supreme Personality of Godhead, who is seated in everyone’s heart as Paramātmā. When the mind is misled by the external, illusory energy, one becomes entangled in material activities. Therefore, as soon as one’s mind is controlled through one of the yoga systems, one should be considered to have already reached the destination. One has to abide by superior dictation. When one’s mind is fixed on the superior nature, he has no alternative but to follow the dictation of the Supreme. The mind must admit some superior dictation and follow it. The effect of controlling the mind is that one automatically follows the dictation of the Paramātmā, or Supersoul. Because this transcendental position is at once achieved by one who is in Kṛṣṇa consciousness, the devotee of the Lord is unaffected by the dualities of material existence, namely distress and happiness, cold and heat, etc. This state is practical samādhi, or absorption in the Supreme.