Tag: SB 2.7.5

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SB 2.9.44 Notes – 2/5/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.44:

  • One should not misunderstand by wrong interpretations that the Lord spoke only four verses and that therefore all the rest of the 17,994 verses are useless.
  •  Śrīmad-Bhāgavatam is not like ordinary fiction or mundane literature. It is unlimited in strength, and however one may expand it according to one’s own ability, Bhāgavatam still cannot be finished by such expansion. 
  • Śrīmad-Bhāgavatam, being the sound representation of the Lord, is simultaneously explained in four verses and in four billion verses all the same, inasmuch as the Lord is smaller than the atom and bigger than the unlimited sky. Such is the potency of Śrīmad-Bhāgavatam.
  • The penance by which one can see the Personality of Godhead face to face is to be understood as devotional service to the Lord and nothing else because only by discharging devotional service in transcendental love can one approach the Lord. 
  • Such penance is the internal potency of the Lord and is non different from Him. Such acts of internal potency are exhibited by nonattachment for material enjoyment. The living entities are encaged in the conditions of material bondage because of their propensity for overlordship. 
  • But by engagement in the devotional service of the Lord one becomes detached from this enjoying spirit. 
  • The penance of devotional service includes knowledge and detachment, and that is the manifestation of the transcendental potency.
  • SB 2.7.5 – The word san is also used in the sense of charity; therefore when everything is given up in charity unto the Lord, the Lord reciprocates by giving Himself unto the devotee. This is also confirmed in the Bhagavad-gītā (4.11): ye yathā māṁ prapadyante.
  • ISO Invocation – The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.
  • The Complete Whole is not formless. If He were formless, or if He were less than His creation in any other way, He could not be complete. The Complete Whole must contain everything both within and beyond our experience; otherwise He cannot be complete.
  • The Complete Whole, the Personality of Godhead, has immense potencies, all of which are as complete as He is. Thus this phenomenal world is also complete in itself. The twenty-four elements of which this material universe is a temporary manifestation are arranged to produce everything necessary for the maintenance and subsistence of this universe. No other unit in the universe need make an extraneous effort to try to maintain the universe.
  • All facilities are given to the small complete units (namely the living beings) to enable them to realize the Complete Whole. All forms of incompleteness are experienced due to incomplete knowledge of the Complete Whole. 
  • The human form of life is a complete manifestation of the consciousness of the living being, and it is obtained after evolving through 8,400,000 species of life in the cycle of birth and death. 
  • If in this human life of full consciousness the living entity does not realize his completeness in relation to the Complete Whole, he loses the chance to realize his completeness and is again put into the evolutionary cycle by the law of material nature.

SB 2.9.44 TRANSLATION:

Thereupon the supplementary Vedic literature, Śrīmad-Bhāgavatam, which was described by the Personality of Godhead and which contains ten characteristics, was told with satisfaction by the father [Brahmā] to his son Nārada.

This is proof that SB is the amala purana. Amala means no fault in it, no ignorance, completely transcendental, summum bonum.. To understand the science of Krsna. 

Real science – It is consistently true in all time references and all conditions.. 

SB – Krsna – Brahma – Narada – Vyasa – Sukhdev Goswami –

Although the Śrīmad-Bhāgavatam was spoken in four verses, it had ten characteristics, which will be explained in the next chapter. In the four verses it is first said that the Lord existed before the creation, and thus the beginning of the Śrīmad-Bhāgavatam includes the Vedānta aphorism janmādy asya. Janmādy asya is the beginning, yet the four verses in which it is said that the Lord is the root of everything that be, beginning from the creation up to the supreme abode of the Lord, naturally explain the ten characteristics. One should not misunderstand by wrong interpretations that the Lord spoke only four verses and that therefore all the rest of the 17,994 verses are useless. The ten characteristics, as will be explained in the next chapter, require so many verses just to explain them properly. Brahmājī had also advised Nārada previously that he should expand the idea he had heard from Brahmājī. Śrī Caitanya Mahāprabhu instructed this to Śrīla Rūpa Gosvāmī in a nutshell, but the disciple Rūpa Gosvāmī expanded this very elaborately, and the same subject was further expanded by Jīva Gosvāmī and even further by Śrī Viśvanātha Cakravartī Ṭhākura. We are just trying to follow in the footsteps of all these authorities. So Śrīmad-Bhāgavatam is not like ordinary fiction or mundane literature. It is unlimited in strength, and however one may expand it according to one’s own ability, Bhāgavatam still cannot be finished by such expansion. Śrīmad-Bhāgavatam, being the sound representation of the Lord, is simultaneously explained in four verses and in four billion verses all the same, inasmuch as the Lord is smaller than the atom and bigger than the unlimited sky. Such is the potency of Śrīmad-Bhāgavatam.

Krsna has unlimited qualities and unlimited past times.. It cannot be limited to 4 verses.. 

SB is always expanding.. SP once said john dark can be added to SB. Only by bonafide masters and bonafide content can be added.. 

SB 2.9.23: O sinless Brahmā, you may know from Me that it was I who first ordered you to undergo penance when you were perplexed in your duty. Such penance is My heart and soul, and therefore penance and I are nondifferent.

The penance by which one can see the Personality of Godhead face to face is to be understood as devotional service to the Lord and nothing else because only by discharging devotional service in transcendental love can one approach the Lord. Such penance is the internal potency of the Lord and is nondifferent from Him. Such acts of internal potency are exhibited by nonattachment for material enjoyment. The living entities are encaged in the conditions of material bondage because of their propensity for overlordship. But by engagement in the devotional service of the Lord one becomes detached from this enjoying spirit. The devotees automatically become detached from worldly enjoyment, and this detachment is the result of perfect knowledge. Therefore the penance of devotional service includes knowledge and detachment, and that is the manifestation of the transcendental potency.

The key word here is LOVE. 

Love – means sacrifice

Most people say I love you, but it is I lust you.. 

Penance – You admit that mistake and accept the austerity 

Auterity – tapasya – voluntarily accepting discomfort inorder to make spiritual advancement 

SB 2.7.5

The word san is also used in the sense of charity; therefore when everything is given up in charity unto the Lord, the Lord reciprocates by giving Himself unto the devotee. This is also confirmed in the Bhagavad-gītā (4.11): ye yathā māṁ prapadyante. Brahmājī wanted to create the whole cosmic situation as it was in the previous millennium, and because, in the last devastation, knowledge of the Absolute Truth was altogether erased from the universe, he desired that the same knowledge again be renovated; otherwise there would be no meaning in the creation. Because transcendental knowledge is a prime necessity, the ever-conditioned souls are given a chance for liberation in every millennium of creation. This mission of Brahmājī was fulfilled by the grace of the Lord when the four sanas, namely Sanaka, Sanatkumāra, Sanandana and Sanātana, appeared as his four sons. These four sanas were incarnations of the knowledge of the Supreme Lord, and as such they explained transcendental knowledge so explicitly that all the sages could at once assimilate this knowledge without the least difficulty. By following in the footsteps of the four Kumāras, one can at once see the Supreme Personality of Godhead within oneself.

Krsna helped Brahma to purify his desires.. 

Are we ready to give everything to Krsna.. May not be … but you can start..

The more you give the more you like it

The more I surrender to Krsna the more Krsna reveals. 

Everyday.. We have to hear.. From genuine devotees.. 

There is no limit to the power of Krsna.. 

We have to surrender Thoughts, words, inclination, desires, actions..to Krsna.. 

To come to the form of civilized 

Civilized life – strictly following the regulations.. 

Bhakti Siddhanta Saraswathi thakur – 64 rounds

SP – reduced to 16 rounds- he wanted his devotees to be preachers.. 

Chant in Brahma Muhurta

Mangal Arti 

Class

Prasadam

2 baths

Sankirtan 

SB & BG – all knowledge from vedas with correct perspectiv

ISO Invocation – 

The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.

The Complete Whole, or the Supreme Absolute Truth, is the complete Personality of Godhead. Realization of impersonal Brahman or of Paramātmā, the Supersoul, is incomplete realization of the Absolute Complete. The Supreme Personality of Godhead is sac-cid-ānanda-vigraha. Realization of impersonal Brahman is realization of His sat feature, or His aspect of eternity, and Paramātmā realization is realization of His sat and cit features, His aspects of eternity and knowledge. But realization of the Personality of Godhead is realization of all the transcendental features – sat, cit and ānanda, bliss. When one realizes the Supreme Person, he realizes these aspects of the Absolute Truth in their completeness. Vigraha means “form.” Thus the Complete Whole is not formless. If He were formless, or if He were less than His creation in any other way, He could not be complete. The Complete Whole must contain everything both within and beyond our experience; otherwise He cannot be complete.

Our body is different from our soul

Krsna’s body – sat chit ananda same as soul

The Complete Whole, the Personality of Godhead, has immense potencies, all of which are as complete as He is. Thus this phenomenal world is also complete in itself. The twenty-four elements of which this material universe is a temporary manifestation are arranged to produce everything necessary for the maintenance and subsistence of this universe. No other unit in the universe need make an extraneous effort to try to maintain the universe. The universe functions on its own time scale, which is fixed by the energy of the Complete Whole, and when that schedule is completed, this temporary manifestation will be annihilated by the complete arrangement of the Complete Whole.

All facilities are given to the small complete units (namely the living beings) to enable them to realize the Complete Whole. All forms of incompleteness are experienced due to incomplete knowledge of the Complete Whole. The human form of life is a complete manifestation of the consciousness of the living being, and it is obtained after evolving through 8,400,000 species of life in the cycle of birth and death. If in this human life of full consciousness the living entity does not realize his completeness in relation to the Complete Whole, he loses the chance to realize his completeness and is again put into the evolutionary cycle by the law of material nature.

Jiva – perfect and complete have everything to go back to godhead in this very lifetime.. 

BG 13.6 – 7 –  24 elements.. 

The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions – all these are considered, in summary, to be the field of activities and its interactions.YHS, 
JayaSri Devi Dasi

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SB 2.9.37 Notes – 1/29/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.37:

  • The Lord was the teacher of the nucleus of Śrīmad-Bhāgavatam in four verses, and Brahmā was the receiver of the knowledge. 
  • Misinterpretation of the word aham by the word jugglery of the impersonalist should not disturb the mind of the strict followers of the Śrīmad-Bhāgavatam. 
  • Śrīmad-Bhāgavatam is the text of the Personality of Godhead and His unalloyed devotees, who are also known as the bhāgavatas, and any outsider should have no access to this confidential literature of devotional service. 
  • Without personal service, one would go on speculating like the impersonalists and dry speculators life after life and would be unable to reach the final conclusion. 
  • By following the instructions of the bona fide spiritual master in conjunction with the principles of revealed scriptures, the student will rise to the plane of complete knowledge, which will be exhibited by development of detachment from the world of sense gratification.
  • “Thus in the completely satisfied stage of life, exhibited by full detachment from the world of sense enjoyment as a result of performing devotional service, one can understand the science of God in the liberated stage. In this stage of full satisfaction and detachment from the sensory world, one can know the mystery of the science of God with all its confidential intricacies, and not by grammar or academic speculation.”
  • SB 2.7.5 – Therefore when everything is given up in charity unto the Lord, the Lord reciprocates by giving Himself unto the devotee. 
  • Because Brahmā qualified himself for such reception, the Lord was pleased to disclose the purpose of Śrīmad-Bhāgavatam. This direct instruction by the Lord to any devotee who is detached from the world of sense gratification is possible,
  • Unto the devotees who are constantly engaged in the Lord’s transcendental loving service (prīti-pūrvakam), the Lord, out of His causeless mercy upon the devotee, gives direct instructions so that the devotee may make accurate progress on the path returning home, back to Godhead. 
  • Such Vaikuṇṭha realization is possible by any devotee of the Lord situated in the transcendental position as a result of devotional service.
  • The Lord appeared before Brahmā as a cowboy, that is, as the original Personality of Godhead, Lord Śrī Kṛṣṇa, Govinda, who is later described by Brahmājī in his Brahma-saṁhitā (5.29)
  • Lord Śrī Kṛṣṇa is the original form of the Supreme Lord (kṛṣṇas tu bhagavān svayam). This is also clear from this instruction. The Supreme Personality of Godhead is Lord Kṛṣṇa, and not directly Nārāyaṇa or the puruṣa-avatāras, which are subsequent manifestations.
  • SB 1.5.34  – Thus when all a man’s activities are dedicated to the service of the Lord, those very activities which caused his perpetual bondage become the destroyer of the tree of work.
  • When the result of all fruitive and other work is dovetailed with the service of the Lord, it will cease to generate further karma and will gradually develop into transcendental devotional service, which will not only cut off completely the root of the banyan tree of work but will also carry the performer to the lotus feet of the Lord.
  • One has to, first of all, seek the association of pure devotees who not only are learned in the Vedānta but are self-realized souls and unalloyed devotees of Lord Śrī Kṛṣṇa, the Personality of Godhead. In that association, the neophyte devotees must render loving service physically and mentally without reservation. 
  • This service attitude will induce the great souls to be more favorable in bestowing their mercy, which injects the neophyte with all the transcendental qualities of the pure devotees.
  • By such puruṣottama-yoga, as it is stated in the Bhagavad-gītā, one is made perfect even during the present corporeal existence, and one exhibits all the good qualities of the Lord to the highest percentage. Such is the gradual development by association of pure devotees.

SB 2.9.37 TRANSLATION:

O Brahmā, just follow this conclusion by fixed concentration of mind, and no pride will disturb you, neither in the partial nor in the final devastation.

As in the Bhagavad-gītā, Tenth Chapter, the Personality of Godhead, Lord Kṛṣṇa, has summarized the whole text in four verses, namely ahaṁ sarvasya prabhavaḥ, etc., so the complete Śrīmad-Bhāgavatam has also been summarized in four verses, as aham evāsam evāgre, etc. Thus the secret purpose of the most important Bhāgavatite conclusion has been explained by the original speaker of the Śrīmad-Bhāgavatam, who was also the original speaker of the Bhagavad-gītā, the Personality of Godhead, Lord Śrī Kṛṣṇa. There are many grammarians and nondevotee material wranglers who have tried to present false interpretations of these four verses of the Śrīmad-Bhāgavatam but the Lord Himself advised Brahmājī not to be deviated from the fixed conclusion the Lord had taught him. The Lord was the teacher of the nucleus of Śrīmad-Bhāgavatam in four verses, and Brahmā was the receiver of the knowledge. Misinterpretation of the word aham by the word jugglery of the impersonalist should not disturb the mind of the strict followers of the Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the text of the Personality of Godhead and His unalloyed devotees, who are also known as the bhāgavatas, and any outsider should have no access to this confidential literature of devotional service. But unfortunately the impersonalist, who has no relation to the Supreme Personality of Godhead, sometimes tries to interpret Śrīmad-Bhāgavatam by his poor fund of knowledge in grammar and dry speculation. Therefore, the Lord warns Brahmā (and, through Brahmā, all future devotees of the Lord in the disciplic succession of Brahmā) that one should never be misled by the conclusion of the so-called grammarians or by other men with a poor fund of knowledge, but must always fix the mind properly, via the paramparā system. 

  • No one should try to give a new interpretation by dint of mundane knowledge. And the first step, therefore, in pursuance of the system of knowledge received by Brahmā, is to approach a bona fide guru who is the representative of the Lord following the paramparā system. 
  • No one should try to squeeze out his own meaning by imperfect mundane knowledge.

The guru, or the bona fide spiritual master, is competent to teach the disciple in the right path with reference to the context of all authentic Vedic literature. He does not attempt to juggle words to bewilder the student. The bona fide spiritual master, by his personal activities, teaches the disciple the principles of devotional service. Without personal service, one would go on speculating like the impersonalists and dry speculators life after life and would be unable to reach the final conclusion. By following the instructions of the bona fide spiritual master in conjunction with the principles of revealed scriptures, the student will rise to the plane of complete knowledge, which will be exhibited by development of detachment from the world of sense gratification. The mundane wranglers are surprised that one can detach himself from the world of sense gratification, and thus any attempt to be fixed in God realization appears to them to be mysticism. This detachment from the sensory world is called the brahma-bhūta stage of realization, the preliminary stage of transcendental devotional life (parā bhaktiḥ). The brahma-bhūta stage of life is also known as the ātmārāma stage, in which one is fully self-satisfied and does not hanker for the world of sense enjoyment. This stage of full satisfaction is the proper situation for understanding the transcendental knowledge of the Personality of Godhead. The Śrīmad-Bhāgavatam (1.2.20) affirms this:

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ

mukta-saṅgasya jāyate

“Thus in the completely satisfied stage of life, exhibited by full detachment from the world of sense enjoyment as a result of performing devotional service, one can understand the science of God in the liberated stage. In this stage of full satisfaction and detachment from the sensory world, one can know the mystery of the science of God with all its confidential intricacies, and not by grammar or academic speculation.” [ALTERNATE TRANSLATION]  

What was the Qualification of Brahma to receive this knowledge from the Lord – He was a pure devotee, he surrendered to Krsna and he followed the instructions of Krsna. He could understand Tapa and that it is coming from the Lord because he was born earlier too .. Even if the devotee takes an animal birth he will remember the mantra.. 

Chanting of the mantras is very important for the future of the devotee. 

Surrendered completely and voluntarily accepted tapasya, took advice of Krsna and did not waver.. 

Surrender means following complete onstrcution and not pick and choose. 

There are many mysteries – Krishna has mutually contradictory qualities.. By surrendering to the lord we are guaranteed that the lord will take care of us.. 

If you dance with gopis you will end up like dravida who was killed by Balaram.. 

  1. To be powerful than sun 
  2. To receive direct instruction by the lord 
  3. To be able to go back to Godhead. 

We can all achieve these wonderful levels of spiritual advancement. We do not know our potential.. 

There is a difference between mixed devotion and pure devotion.. 

Karma Yoga – Engaging in a work which is a natural tendency

Jnana Yoga  – 

Astanga Yoga – Controls parts of nature

Bhakti yoga – No material desire and no association with karmis

SB 2.7.5

Therefore when everything is given up in charity unto the Lord, the Lord reciprocates by giving Himself unto the devotee. 

Only way you have faith is to associate wth people who have faith in kRsna and are 24/7 engaged in the service of the lord. 

Because Brahmā qualified himself for such reception, the Lord was pleased to disclose the purpose of Śrīmad-Bhāgavatam. This direct instruction by the Lord to any devotee who is detached from the world of sense gratification is possible, as stated in the Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[TOP KNOWLEDGE] Unto the devotees who are constantly engaged in the Lord’s transcendental loving service (prīti-pūrvakam), the Lord, out of His causeless mercy upon the devotee, gives direct instructions so that the devotee may make accurate progress on the path returning home, back to Godhead. One should not, therefore, try to understand these four verses of Śrīmad-Bhāgavatam by mental speculation. Rather, by direct perception of the Supreme Personality of Godhead, one is able to know all about His abode, Vaikuṇṭha, as was seen and experienced by Brahmājī. Such Vaikuṇṭha realization is possible by any devotee of the Lord situated in the transcendental position as a result of devotional service.

In the Gopāla-tāpanī Upaniṣad (śruti) it is said, gopa-veśo me puruṣaḥ purastād āvirbabhuva: the Lord appeared before Brahmā as a cowboy, that is, as the original Personality of Godhead, Lord Śrī Kṛṣṇa, Govinda, who is later described by Brahmājī in his Brahma-saṁhitā (5.29):

cintāmaṇi-prakara-sadmasu kalpavṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Brahmājī desires to worship the original Personality of Godhead, Lord Śrī Kṛṣṇa, who resides in the topmost Vaikuṇṭha planet, known as Goloka Vṛndāvana, where He is in the habit of keeping surabhi cows as a cowboy and where He is served by hundreds and thousands of goddesses of fortune (the gopīs) with love and respect.

Therefore Lord Śrī Kṛṣṇa is the original form of the Supreme Lord (kṛṣṇas tu bhagavān svayam). This is also clear from this instruction. The Supreme Personality of Godhead is Lord Kṛṣṇa, and not directly Nārāyaṇa or the puruṣa-avatāras, which are subsequent manifestations. Therefore Śrīmad-Bhāgavatam means consciousness of the Supreme Personality of Godhead Lord Śrī Kṛṣṇa, and Śrīmad-Bhāgavatam is the sound representation of the Lord as much as the Bhagavad-gītā is. Thus the conclusion is that Śrīmad-Bhāgavatam is the science of the Lord in which the Lord and His abode are perfectly realized.

THIS IS THE MAIN TEXT WE NEED TO STUDY>> 

SP – 5 children and now by mercy of Guru maharaj 1000’s of children. 

Devotee does not see in the terms I, me and mine.. 

SB 1.5.34  – V IMP, V IMP knowledge.. 

Thus when all a man’s activities are dedicated to the service of the Lord, those very activities which caused his perpetual bondage become the destroyer of the tree of work.

Fruitive work which has perpetually engaged the living being is compared to the banyan tree in the Bhagavad-gītā, for it is certainly very deeply rooted. As long as the propensity for enjoying the fruit of work is there, one has to continue the transmigration of the soul from one body or place to another, according to one’s nature of work. The propensity for enjoyment may be turned into the desire for serving the mission of the Lord. By doing so, one’s activity is changed into karma-yoga, or the way by which one can attain spiritual perfection while engaging in the work for which he has a natural tendency. 

Example – One who has natural tendency to do business when meets devotees and get inspired.. He will continue to do business but for Krsna. He will accumulate wealth for Krsna.. 

Here the word ātmā indicates the categories of all fruitive work. The conclusion is that when the result of all fruitive and other work is dovetailed with the service of the Lord, it will cease to generate further karma and will gradually develop into transcendental devotional service, which will not only cut off completely the root of the banyan tree of work but will also carry the performer to the lotus feet of the Lord.

The summary is that one has to, first of all, seek the association of pure devotees who not only are learned in the Vedānta but are self-realized souls and unalloyed devotees of Lord Śrī Kṛṣṇa, the Personality of Godhead. In that association, the neophyte devotees must render loving service physically and mentally without reservation. This service attitude will induce the great souls to be more favorable in bestowing their mercy, which injects the neophyte with all the transcendental qualities of the pure devotees. Gradually this is developed into a strong attachment to hearing the transcendental pastimes of the Lord, which makes him able to catch up the constitutional position of the gross and subtle bodies and beyond them the knowledge of the pure soul and his eternal relation with the Supreme Soul, the Personality of Godhead. After the relation is ascertained by establishment of the eternal relation, pure devotional service to the Lord begins gradually developing into perfect knowledge of the Personality of Godhead beyond the purview of impersonal Brahman and localized Paramātmā. By such puruṣottama-yoga, as it is stated in the Bhagavad-gītā, one is made perfect even during the present corporeal existence, and one exhibits all the good qualities of the Lord to the highest percentage. Such is the gradual development by association of pure devotees.