Tag: Srimad Bhagavatham Canto 2

Srimad Bhagavatham Canto 2 notes for HH Harivilas Maharaj’s classes.

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SB 2.10.12 Notes – 2/18/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.10.12:

  • The living entities are the enjoyers of the material ingredients, time, modes, etc., because they want to lord it over the material nature. The Lord is the supreme enjoyer, and the living entities are meant to assist the Lord in His enjoyment and thus participate in the transcendental enjoyment of everyone.
  • The enjoyer and the enjoyed both participate in enjoyment, but, deluded by the illusory energy, the living entities want to become the enjoyer like the Lord, although they are not meant for such enjoyment. 
  •  In the spiritual world the living entities are pure in nature, and therefore they are associates in the enjoyment of the Supreme Lord. In the material world the spirit of enjoyment of the living entities by dint of their own actions (karma) gradually fades by the laws of nature, and thus the illusory energy dictates in the ears of the conditioned souls that they should become one with the Lord. This is the last snare of the illusory energy.
  • When the last illusion is also cleared off by the mercy of the Lord, the living entity again becomes reinstated in his original position and thus becomes actually liberated. 
  • For this attainment of liberation from the material clutches, the Lord creates the material world, maintains it for some time (one thousand years of His measurement, as stated in the previous verse), and then again annihilates it by His will. The living entities are therefore completely dependent on the mercy of the Lord, and all their so-called enjoyments by scientific improvement are crushed into dust when the Lord desires.
  • All living entities are part and parcel of Kṛṣṇa, and therefore when they revive their original Kṛṣṇa consciousness, they possess all the good qualities of Kṛṣṇa in a small quantity. When one engages himself in the nine processes of devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam), one’s heart becomes purified, and he immediately understands his relationship with Kṛṣṇa. He then revives his original quality of Kṛṣṇa consciousness.
  • Śrī Kṛṣṇadāsa Kavirāja, the author of Caitanya-caritāmṛta, says that all good qualities become manifest in the body of a Vaiṣṇava and that only by the presence of these good qualities can one distinguish a Vaiṣṇava from a non-Vaiṣṇava. Kṛṣṇadāsa Kavirāja lists the following twenty-six good qualities of a Vaiṣṇava: (1) He is very kind to everyone. (2) He does not make anyone his enemy. (3) He is truthful. (4) He is equal to everyone. (5) No one can find any fault in him. (6) He is magnanimous. (7) He is mild. (8) He is always clean. (9) He is without possessions. (10) He works for everyone’s benefit. (11) He is very peaceful. (12) He is always surrendered to Kṛṣṇa. (13) He has no material desires. (14) He is very meek. (15) He is steady. (16) He controls his senses. (17) He does not eat more than required. (18) He is not influenced by the Lord’s illusory energy. (19) He offers respect to everyone. (20) He does not desire any respect for himself. (21) He is very grave. (22) He is merciful. (23) He is friendly. (24) He is poetic. (25) He is expert. (26) He is silent.
  • Vāsudeva Datta’s example is unique not only within this world but within the universe. He was far, far above philanthropists, philosophers and fruitive actors. He was the most exalted personality to ever show mercy to the conditioned souls. This is not an exaggeration of his transcendental qualities. It is perfectly true. Actually, there cannot be any comparison to Vāsudeva Datta. 
  • As the perfect Vaiṣṇava, he was para-duḥkha-duḥkhī, very much aggrieved to see others suffer. The entire world is purified simply by the appearance of such a great devotee. Indeed, by his transcendental presence the whole world is glorified and all conditioned souls are also glorified. 
  • As Narottama dāsa Ṭhākura confirms, Vāsudeva Datta is the ideal devotee of Śrī Caitanya Mahāprabhu:
  • One who executes Śrī Caitanya Mahāprabhu’s mission must be considered eternally liberated. He is a transcendental person and does not belong to this material world. Such a devotee, engaging in the deliverance of the total population, is as magnanimous as Śrī Caitanya Mahāprabhu Himself.
  • Such a personality factually represents Śrī Caitanya Mahāprabhu because his heart is always filled with compassion for all conditioned souls.

SB 2.10.12 TRANSLATION:

One should definitely know that all material ingredients, activities, time and modes, and the living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He does not care for them, everything becomes nonexistent.

The living entities are the enjoyers of the material ingredients, time, modes, etc., because they want to lord it over the material nature. The Lord is the supreme enjoyer, and the living entities are meant to assist the Lord in His enjoyment and thus participate in the transcendental enjoyment of everyone. The enjoyer and the enjoyed both participate in enjoyment, but, deluded by the illusory energy, the living entities want to become the enjoyer like the Lord, although they are not meant for such enjoyment. The jīvas, the living entities, are mentioned in the Bhagavad-gītā as the Lord’s superior nature, or parā prakṛti, and so also it is mentioned in the Viṣṇu Purāṇa. Therefore the living entities are never the puruṣas, or the factual enjoyers. As such, the spirit of enjoyment by the living entity in the material world is false. In the spiritual world the living entities are pure in nature, and therefore they are associates in the enjoyment of the Supreme Lord. In the material world the spirit of enjoyment of the living entities by dint of their own actions (karma) gradually fades by the laws of nature, and thus the illusory energy dictates in the ears of the conditioned souls that they should become one with the Lord. This is the last snare of the illusory energy. When the last illusion is also cleared off by the mercy of the Lord, the living entity again becomes reinstated in his original position and thus becomes actually liberated. For this attainment of liberation from the material clutches, the Lord creates the material world, maintains it for some time (one thousand years of His measurement, as stated in the previous verse), and then again annihilates it by His will. The living entities are therefore completely dependent on the mercy of the Lord, and all their so-called enjoyments by scientific improvement are crushed into dust when the Lord desires.

When person ignores vedic knowledge he becomes victim of material modes of nature.. 

Laws of material  nature acts on.. 

SB 5.18.12

All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vāsudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord’s external energy. How can there be any good qualities in such a man?

As explained in the next verse, Kṛṣṇa is the original source of all living entities. This is confirmed in Bhagavad-gītā (15.7), wherein Kṛṣṇa says:

mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati

“The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” All living entities are part and parcel of Kṛṣṇa, and therefore when they revive their original Kṛṣṇa consciousness, they possess all the good qualities of Kṛṣṇa in a small quantity. When one engages himself in the nine processes of devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam), one’s heart becomes purified, and he immediately understands his relationship with Kṛṣṇa. He then revives his original quality of Kṛṣṇa consciousness.

In the Ādi-līlā of Caitanya-caritāmṛta, Chapter Eight, there is a description of some of the qualities of devotees. For example, Śrī Paṇḍita Haridāsa is described as being very well-behaved, tolerant, peaceful, magnanimous and grave. In addition, he spoke very sweetly, his endeavors were very pleasing, he was always patient, he respected everyone, he always worked for everyone’s benefit, his mind was free of duplicity, and he was completely devoid of all malicious activities. These are all originally qualities of Kṛṣṇa, and when one becomes a devotee they automatically become manifest. Śrī Kṛṣṇadāsa Kavirāja, the author of Caitanya-caritāmṛta, says that all good qualities become manifest in the body of a Vaiṣṇava and that only by the presence of these good qualities can one distinguish a Vaiṣṇava from a non-Vaiṣṇava. Kṛṣṇadāsa Kavirāja lists the following twenty-six good qualities of a Vaiṣṇava: 

(1) He is very kind to everyone. 

(2) He does not make anyone his enemy. 

(3) He is truthful. 

(4) He is equal to everyone. 

(5) No one can find any fault in him. 

(6) He is magnanimous. 

(7) He is mild. 

(8) He is always clean. 

(9) He is without possessions. 

(10) He works for everyone’s benefit. 

(11) He is very peaceful. 

(12) He is always surrendered to Kṛṣṇa. 

(13) He has no material desires. 

(14) He is very meek. 

(15) He is steady. 

(16) He controls his senses. 

(17) He does not eat more than required. 

(18) He is not influenced by the Lord’s illusory energy. 

(19) He offers respect to everyone. 

(20) He does not desire any respect for himself. 

(21) He is very grave. 

(22) He is merciful. 

(23) He is friendly. 

(24) He is poetic. 

(25) He is expert. 

(26) He is silent.

CC M 15.163

“My dear Lord, let me suffer perpetually in a hellish condition, accepting all the sinful reactions of all living entities. Please finish their diseased material life.”

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following commentary on this verse. In the Western countries, Christians believe that Lord Jesus Christ, their spiritual master, appeared in order to eradicate all the sins of his disciples. To this end, Lord Jesus Christ appeared and disappeared. Here, however, we find Śrī Vāsudeva Datta Ṭhākura and Śrīla Haridāsa Ṭhākura to be many millions of times more advanced than even Lord Jesus Christ. Jesus Christ relieved only his followers from all sinful reactions, but Vāsudeva Datta is here prepared to accept the sins of everyone in the universe. So the comparative position of Vāsudeva Datta is millions of times better than that of Lord Jesus Christ. A Vaiṣṇava is so liberal that he is prepared to risk everything to rescue the conditioned souls from material existence. Śrīla Vāsudeva Datta Ṭhākura is universal love itself, for he was willing to sacrifice everything and fully engage in the service of the Supreme Lord.

Śrīla Vāsudeva Datta knew very well that Śrī Caitanya Mahāprabhu was the original Personality of Godhead, Transcendence itself, above the material conception of illusion and māyā. Lord Jesus Christ certainly finished the sinful reactions of his followers by his mercy, but that does not mean he completely delivered them from the pangs of material existence. A person may be relieved from sins once, but it is a practice among Christians to confess sins and yet commit them again. By getting freed from sins and again engaging in them, one cannot attain freedom from the pangs of material existence. A diseased person may go to a physician for relief, but after he leaves the hospital he may again be infected due to his unclean habits. Thus material existence continues. Śrīla Vāsudeva Datta wanted to completely relieve the conditioned souls from material existence so that they would no longer have an opportunity to commit sinful acts. This is the significant difference between Śrīla Vāsudeva Datta and Lord Jesus Christ. It is a great offense to receive pardon for sins and then commit the same sins again. Such an offense is more dangerous than the sinful activity itself. Vāsudeva Datta was so liberal that he requested Śrī Caitanya Mahāprabhu to transfer all offensive activity upon him so the conditioned souls would be purified and go back home, back to Godhead. This prayer was certainly without duplicity.

Vāsudeva Datta’s example is unique not only within this world but within the universe. It is beyond the conception of fruitive actors or the speculation of mundane philosophers. Due to being illusioned by the external energy and due to a poor fund of knowledge, people tend to envy one another. Because of this they are entangled in fruitive activity, and they try to escape this fruitive activity by mental speculation. Consequently neither karmīs nor jñānīs are purified. In the words of Śrīla Bhaktisiddhānta Ṭhākura, they are kukarmīs and kujñānīs — bad fruitive actors and bad speculators. The Māyāvādīs and karmīs should therefore turn their attention to the magnanimous Vāsudeva Datta, who wanted to suffer for others in a hellish condition. No one should consider Vāsudeva Datta a mundane philanthropist or welfare worker. Nor was he interested in merging into the Brahman effulgence or in gaining material honor or reputation. He was far, far above philanthropists, philosophers and fruitive actors. He was the most exalted personality to ever show mercy to the conditioned souls. This is not an exaggeration of his transcendental qualities. It is perfectly true. Actually, there cannot be any comparison to Vāsudeva Datta. As the perfect Vaiṣṇava, he was para-duḥkha-duḥkhī, very much aggrieved to see others suffer. The entire world is purified simply by the appearance of such a great devotee. Indeed, by his transcendental presence the whole world is glorified and all conditioned souls are also glorified. As Narottama dāsa Ṭhākura confirms, Vāsudeva Datta is the ideal devotee of Śrī Caitanya Mahāprabhu:

gaurāṅgera saṅgi-gaṇe, nitya-siddha kari’ māne,

se yāya vrajendrasuta-pāśa

One who executes Śrī Caitanya Mahāprabhu’s mission must be considered eternally liberated. He is a transcendental person and does not belong to this material world. Such a devotee, engaging in the deliverance of the total population, is as magnanimous as Śrī Caitanya Mahāprabhu Himself.

namo mahā-vadānyāya kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya- nāmne gaura-tviṣe namaḥ

Such a personality factually represents Śrī Caitanya Mahāprabhu because his heart is always filled with compassion for all conditioned souls.

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SB 2.10.9 Notes – 2/15/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.10.9:

  • There are innumerable living entities, one dependent on the other in the relationship of the controlled and the controller. But without the medium of perception, no one can know or understand who is the controlled and who is the controller.
  • The natural question arises concerning who made them interdependent. The one who has made such a relationship of interdependence must be ultimately completely independent. 
  • As stated in the beginning of the Śrīmad-Bhāgavatam, the ultimate source of all interdependent objectives is the complete independent subject. 
  • This ultimate source of all interdependence is the Supreme Truth or Paramātmā, the Supersoul, who is not dependent on anything else. He is svāśrayāśrayaḥ. He is only dependent on His self, and thus He is the supreme shelter of everything. Although Paramātmā and Brahman are subordinate to Bhagavān, because Bhagavān is Puruṣottama or the Superperson, He is the source of the Supersoul also.
  • It is concluded that Śrī Kṛṣṇa is the ultimate source and shelter of all entities, including the Supersoul and Supreme Brahman. Even accepting that there is no difference between the Supersoul and the individual soul, the individual soul is dependent on the Supersoul for being liberated from the illusion of material energy.
  • The individual is under the clutches of illusory energy, and therefore although qualitatively one with the Supersoul, he is under the illusion of identifying himself with matter. 
  • And to get out of this illusory conception of factual life, the individual soul has to depend on the Supersoul to be recognized as one with Him. In that sense also the Supersoul is the supreme shelter. And there is no doubt about it.
  • The Lord in His eternal blissful body of knowledge is fully aware of all that happened in the past, that which is going on at the present and also what will happen in the future. But in spite of His being the shelter of both the Paramātmā and Brahman, persons with a poor fund of knowledge are unable to understand Him as He is.
  • The propaganda of the identity of cosmic consciousness with the consciousness of the individual living entities is completely misleading because even such a person or individual soul as Arjuna could not remember his past deeds, although he is always with the Lord. And what can the tiny ordinary man, falsely claiming to be one with the cosmic consciousness, know about his past, present and future?
  • It is necessary that everyone, for his own interest, know the science of Kṛṣṇa. Therefore, when Kṛṣṇa Himself speaks about Himself, it is auspicious for all the worlds. To the demons, such explanations by Kṛṣṇa Himself may appear to be strange because the demons always study Kṛṣṇa from their own standpoint, but those who are devotees heartily welcome the statements of Kṛṣṇa when they are spoken by Kṛṣṇa Himself.
  • The devotees will always worship such authoritative statements of Kṛṣṇa because they are always eager to know more and more about Him.
  • A living entity, however great he may be in the material estimation, can never equal the Supreme Lord. Anyone who is a constant companion of the Lord is certainly a liberated person, but he cannot be equal to the Lord. The Lord is described in the Brahma-saṁhitā as infallible (acyuta), which means that He never forgets Himself, even though He is in material contact. Therefore, the Lord and the living entity can never be equal in all respects, even if the living entity is as liberated as Arjuna.

SB 2.10.9 TRANSLATION:

All three of the above-mentioned stages of different living entities are interdependent. In the absence of one, another is not understood. But the Supreme Being who sees every one of them as the shelter of the shelter is independent of all, and therefore He is the supreme shelter.

There are innumerable living entities, one dependent on the other in the relationship of the controlled and the controller. But without the medium of perception, no one can know or understand who is the controlled and who is the controller. For example, the sun controls the power of our vision, we can see the sun because the sun has its body, and the sunlight is useful only because we have eyes. Without our having eyes, the sunlight is useless, and without sunlight the eyes are useless. Thus they are interdependent, and none of them is independent. Therefore the natural question arises concerning who made them interdependent. The one who has made such a relationship of interdependence must be ultimately completely independent. As stated in the beginning of the Śrīmad-Bhāgavatam, the ultimate source of all interdependent objectives is the complete independent subject. This ultimate source of all interdependence is the Supreme Truth or Paramātmā, the Supersoul, who is not dependent on anything else. He is svāśrayāśrayaḥ. He is only dependent on His self, and thus He is the supreme shelter of everything. Although Paramātmā and Brahman are subordinate to Bhagavān, because Bhagavān is Puruṣottama or the Superperson, He is the source of the Supersoul also. In the Bhagavad-gītā (15.18) Lord Kṛṣṇa says that He is the Puruṣottama and the source of everything, and thus it is concluded that Śrī Kṛṣṇa is the ultimate source and shelter of all entities, including the Supersoul and Supreme Brahman. Even accepting that there is no difference between the Supersoul and the individual soul, the individual soul is dependent on the Supersoul for being liberated from the illusion of material energy. The individual is under the clutches of illusory energy, and therefore although qualitatively one with the Supersoul, he is under the illusion of identifying himself with matter. And to get out of this illusory conception of factual life, the individual soul has to depend on the Supersoul to be recognized as one with Him. In that sense also the Supersoul is the supreme shelter. And there is no doubt about it.

The individual living entity, the jīva, is always dependent on the Supersoul, Paramātmā, because the individual soul forgets his spiritual identity whereas the Supersoul, Paramātmā, does not forget His transcendental position. In the Bhagavad-gītā these separate positions of the jīva-ātmā and the Paramātmā are specifically mentioned. In the Fourth Chapter, Arjuna, the jīva soul, is represented as forgetful of his many, many previous births, but the Lord, the Supersoul, is not forgetful. The Lord even remembers when He taught the Bhagavad-gītā to the sun-god some billions of years before. The Lord can remember such millions and billions of years, as stated in the Bhagavad-gītā (7.26) as follows:

The Lord in His eternal blissful body of knowledge is fully aware of all that happened in the past, that which is going on at the present and also what will happen in the future. But in spite of His being the shelter of both the Paramātmā and Brahman, persons with a poor fund of knowledge are unable to understand Him as He is.

The propaganda of the identity of cosmic consciousness with the consciousness of the individual living entities is completely misleading because even such a person or individual soul as Arjuna could not remember his past deeds, although he is always with the Lord. And what can the tiny ordinary man, falsely claiming to be one with the cosmic consciousness, know about his past, present and future?

Aurobindo made contributions to the vedanta and he said jiva can obtain cosmic consciousness. Here Prabhupada debunks Aurobindo’s propaganda. 

There is only one independent supreme personality of godhead Krishna. 

BG 4.4 

Arjuna said: The sun-god Vivasvān is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?

Arjuna is an accepted devotee of the Lord, so how could he not believe Kṛṣṇa’s words? The fact is that Arjuna is not inquiring for himself but for those who do not believe in the Supreme Personality of Godhead or for the demons who do not like the idea that Kṛṣṇa should be accepted as the Supreme Personality of Godhead; for them only Arjuna inquires on this point, as if he were himself not aware of the Personality of Godhead, or Kṛṣṇa. As it will be evident from the Tenth Chapter, Arjuna knew perfectly well that Kṛṣṇa is the Supreme Personality of Godhead, the fountainhead of everything and the last word in transcendence. Of course, Kṛṣṇa also appeared as the son of Devakī on this earth. How Kṛṣṇa remained the same Supreme Personality of Godhead, the eternal original person, is very difficult for an ordinary man to understand. Therefore, to clarify this point, Arjuna put this question before Kṛṣṇa so that He Himself could speak authoritatively. That Kṛṣṇa is the supreme authority is accepted by the whole world, not only at present but from time immemorial, and the demons alone reject Him. Anyway, since Kṛṣṇa is the authority accepted by all, Arjuna put this question before Him in order that Kṛṣṇa would describe Himself without being depicted by the demons, who always try to distort Him in a way understandable to the demons and their followers. It is necessary that everyone, for his own interest, know the science of Kṛṣṇa. Therefore, when Kṛṣṇa Himself speaks about Himself, it is auspicious for all the worlds. To the demons, such explanations by Kṛṣṇa Himself may appear to be strange because the demons always study Kṛṣṇa from their own standpoint, but those who are devotees heartily welcome the statements of Kṛṣṇa when they are spoken by Kṛṣṇa Himself. The devotees will always worship such authoritative statements of Kṛṣṇa because they are always eager to know more and more about Him. The atheists, who consider Kṛṣṇa an ordinary man, may in this way come to know that Kṛṣṇa is superhuman, that He is sac-cid-ānanda-vigraha – the eternal form of bliss and knowledge – that He is transcendental, and that He is above the domination of the modes of material nature and above the influence of time and space. A devotee of Kṛṣṇa, like Arjuna, is undoubtedly above any misunderstanding of the transcendental position of Kṛṣṇa. Arjuna’s putting this question before the Lord is simply an attempt by the devotee to defy the atheistic attitude of persons who consider Kṛṣṇa to be an ordinary human being, subject to the modes of material nature.

Without the purports of the acharyas we will be covered by misconceptions by only reading only verses… 

We have to define ourselves who we are. We should do things which will give people an opportunity to see that we are genuine givers, genuinely empathetic, and we should not let other define us. 

Always be in our best behavior, gentle, kind, very very caring and giving. That identifies us… 

We defined ourselves as Vedic cultural center. 

Pejorative – Expressing discontent and disapproval. 

BG 4.5

The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!

In the Brahma-saṁhitā (5.33) we have information of many, many incarnations of the Lord. It is stated there:

advaitam acyutam anādim ananta-rūpam

ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca

vedeṣu durlabham adurlabham ātma-bhaktau

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship the Supreme Personality of Godhead, Govinda [Kṛṣṇa], who is the original person – absolute, infallible, without beginning. Although expanded into unlimited forms, He is still the same original, the oldest, and the person always appearing as a fresh youth. Such eternal, blissful, all-knowing forms of the Lord are usually not understood by even the best Vedic scholars, but they are always manifest to pure, unalloyed devotees.”

It is also stated in Brahma-saṁhitā (5.39):

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship the Supreme Personality of Godhead, Govinda [Kṛṣṇa], who is always situated in various incarnations such as Rāma, Nṛsiṁha and many subincarnations as well, but who is the original Personality of Godhead known as Kṛṣṇa, and who incarnates personally also.”

In the Vedas also it is said that the Lord, although one without a second, manifests Himself in innumerable forms. He is like the vaidūrya stone, which changes color yet still remains one. All those multiforms are understood by the pure, unalloyed devotees, but not by a simple study of the Vedas (vedeṣu durlabham adurlabham ātma-bhaktau). Devotees like Arjuna are constant companions of the Lord, and whenever the Lord incarnates, the associate devotees also incarnate in order to serve the Lord in different capacities. Arjuna is one of these devotees, and in this verse it is understood that some millions of years ago when Lord Kṛṣṇa spoke the Bhagavad-gītā to the sun-god Vivasvān, Arjuna, in a different capacity, was also present. But the difference between the Lord and Arjuna is that the Lord remembered the incident whereas Arjuna could not remember. That is the difference between the part-and-parcel living entity and the Supreme Lord. Although Arjuna is addressed herein as the mighty hero who could subdue the enemies, he is unable to recall what had happened in his various past births. Therefore, a living entity, however great he may be in the material estimation, can never equal the Supreme Lord. Anyone who is a constant companion of the Lord is certainly a liberated person, but he cannot be equal to the Lord. The Lord is described in the Brahma-saṁhitā as infallible (acyuta), which means that He never forgets Himself, even though He is in material contact. Therefore, the Lord and the living entity can never be equal in all respects, even if the living entity is as liberated as Arjuna. Although Arjuna is a devotee of the Lord, he sometimes forgets the nature of the Lord, but by the divine grace a devotee can at once understand the infallible condition of the Lord, whereas a nondevotee or a demon cannot understand this transcendental nature. Consequently these descriptions in the Gītā cannot be understood by demonic brains. Kṛṣṇa remembered acts which were performed by Him millions of years before, but Arjuna could not, despite the fact that both Kṛṣṇa and Arjuna are eternal in nature. We may also note herein that a living entity forgets everything due to his change of body, but the Lord remembers because He does not change His sac-cid-ānanda body. He is advaita, which means there is no distinction between His body and Himself. Everything in relation to Him is spirit – whereas the conditioned soul is different from his material body. And because the Lord’s body and self are identical, His position is always different from that of the ordinary living entity, even when He descends to the material platform. The demons cannot adjust themselves to this transcendental nature of the Lord, which the Lord Himself explains in the following verse.

4th chapter is full of amazing knowledge about Krsna.. 

Some people say based on BG 10.22 that their mind is Krsna and whatever their mind says is what Krsna is saying..

BG 10.22

Of the Vedas I am the Sāma Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness].

BG 5.22

Therefore, those who are true yogīs or learned transcendentalists are not attracted by sense pleasures, which are the causes of continuous material existence. The more one is addicted to material pleasures, the more he is entrapped by material miseries.

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SB 2.10.7 Notes – 2/12/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.10.7 (2/12/22):

  • Synonyms for the supreme source of all energies, as explained in the very beginning of the Śrīmad-Bhāgavatam, are janmādy asya yataḥ, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam/ brahmeti paramātmeti bhagavān iti śabdyate, called Parambrahma, Paramātmā or Bhagavān.
  •  The original source of all energies, or the summum bonum, is the Absolute Truth, which is called Parambrahma, etc., and Bhagavān is the last word of the Absolute Truth. But even with the synonyms for Bhagavān, such as Nārāyaṇa, Viṣṇu and Puruṣa, the last word is Kṛṣṇa, as confirmed in the Bhagavad-gītā: ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate, etc.
  • SB 1.3.43- This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the Age of Kali shall get light from this Purāṇa.
  • SB 1.3.28 – All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.
  • BG 10.8 – I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.
  • Originally the Lord is full of all opulences, all prowess, all fame, all beauty, all knowledge and all renunciation. When they are partly manifested through the plenary portions or parts of the plenary portions, it should be noted that certain manifestations of His different powers are required for those particular functions. When in the room small electric bulbs are displayed, it does not mean that the electric powerhouse is limited by the small bulbs. The same powerhouse can supply power to operate large-scale industrial dynamos with greater volts. Similarly, the incarnations of the Lord display limited powers because so much power is needed at that particular time.
  • All the different indirectly or directly empowered incarnations of the Lord manifested different features, but Lord Kṛṣṇa, the primeval Lord, exhibited the complete features of Godhead, and thus it is confirmed that He is the source of all other incarnations. And the most extraordinary feature exhibited by Lord Śrī Kṛṣṇa was His internal energetic manifestation of His pastimes with the cowherd girls.
  •  His pastimes with the gopīs are all displays of transcendental existence, bliss and knowledge, although these are manifested apparently as sex love. The specific attraction of His pastimes with the gopīs should never be misunderstood. The Bhāgavatam relates these transcendental pastimes in the Tenth Canto. And in order to reach the position to understand the transcendental nature of Lord Kṛṣṇa’s pastimes with the gopīs, the Bhāgavatam promotes the student gradually in nine other cantos.

SB 2.10.7 TRANSLATION:

Krsna is Bhagavan – Absolute truth 

The supreme one who is celebrated as the Supreme Being or the Supreme Soul is the supreme source of the cosmic manifestation as well as its reservoir and winding up. Thus He is the Supreme Fountainhead, the Absolute Truth.

Synonyms for the supreme source of all energies, as explained in the very beginning of the Śrīmad-Bhāgavatam, are janmādy asya yataḥ, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam/ brahmeti paramātmeti bhagavān iti śabdyate, called Parambrahma, Paramātmā or Bhagavān. The word iti used here in this verse completes the synonyms and thus indicates Bhagavān. This will be further explained in the later verses, but this Bhagavān ultimately means Lord Kṛṣṇa because the Śrīmad-Bhāgavatam has already accepted the Supreme Personality of Godhead as Kṛṣṇa. Kṛṣṇas tu bhagavān svayam. The original source of all energies, or the summum bonum, is the Absolute Truth, which is called Parambrahma, etc., and Bhagavān is the last word of the Absolute Truth. But even with the synonyms for Bhagavān, such as Nārāyaṇa, Viṣṇu and Puruṣa, the last word is Kṛṣṇa, as confirmed in the Bhagavad-gītā: ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate, etc. (BG10.8)

Besides that, the Śrīmad-Bhāgavatam is the representation of Lord Kṛṣṇa as a sound incarnation of the Lord.

kṛṣṇe sva-dhāmopagate

dharma-jñānādibhiḥ saha

kalau naṣṭa-dṛśām eṣaḥ

purāṇārko ’dhunoditaḥ

(Bhāg. 1.3.43)

This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the Age of Kali shall get light from this Purāṇa.

SB 1.3.28 

All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.

In this particular stanza Lord Śrī Kṛṣṇa, the Personality of Godhead, is distinguished from other incarnations. He is counted amongst the avatāras (incarnations) because out of His causeless mercy the Lord descends from His transcendental abode. Avatāra means “one who descends.” All the incarnations of the Lord, including the Lord Himself, descend to the different planets of the material world as also in different species of life to fulfill particular missions. Sometimes He comes Himself, and sometimes His different plenary portions or parts of the plenary portions, or His differentiated portions directly or indirectly empowered by Him, descend to this material world to execute certain specific functions. Originally the Lord is full of all opulences, all prowess, all fame, all beauty, all knowledge and all renunciation. When they are partly manifested through the plenary portions or parts of the plenary portions, it should be noted that certain manifestations of His different powers are required for those particular functions. When in the room small electric bulbs are displayed, it does not mean that the electric powerhouse is limited by the small bulbs. The same powerhouse can supply power to operate large-scale industrial dynamos with greater volts. Similarly, the incarnations of the Lord display limited powers because so much power is needed at that particular time.

For example, Lord Paraśurāma and Lord Nṛsiṁha displayed unusual opulence by killing the disobedient kṣatriyas twenty-one times and killing the greatly powerful atheist Hiraṇyakaśipu. Hiraṇyakaśipu was so powerful that even the demigods in other planets would tremble simply by the unfavorable raising of his eyebrow. The demigods in the higher level of material existence many, many times excel the most well-to-do human beings in duration of life, beauty, wealth, paraphernalia and all other respects. Still they were afraid of Hiraṇyakaśipu. Thus we can simply imagine how powerful Hiraṇyakaśipu was in this material world. But even Hiraṇyakaśipu was cut into small pieces by the nails of Lord Nṛsiṁha. This means that anyone materially powerful cannot stand the strength of the Lord’s nails. Similarly, Jāmadagnya displayed the Lord’s power to kill all the disobedient kings powerfully situated in their respective states. The Lord’s empowered incarnation Nārada and plenary incarnation Varāha, as well as indirectly empowered Lord Buddha, created faith in the mass of people. The incarnations of Rāma and Dhanvantari displayed His fame, and Balarāma, Mohinī and Vāmana exhibited His beauty. Dattātreya, Matsya, Kumāra and Kapila exhibited His transcendental knowledge. Nara and Nārāyaṇa Ṛṣis exhibited His renunciation. So all the different indirectly or directly empowered incarnations of the Lord manifested different features, but Lord Kṛṣṇa, the primeval Lord, exhibited the complete features of Godhead, and thus it is confirmed that He is the source of all other incarnations. And the most extraordinary feature exhibited by Lord Śrī Kṛṣṇa was His internal energetic manifestation of His pastimes with the cowherd girls. His pastimes with the gopīs are all displays of transcendental existence, bliss and knowledge, although these are manifested apparently as sex love. The specific attraction of His pastimes with the gopīs should never be misunderstood. The Bhāgavatam relates these transcendental pastimes in the Tenth Canto. And in order to reach the position to understand the transcendental nature of Lord Kṛṣṇa’s pastimes with the gopīs, the Bhāgavatam promotes the student gradually in nine other cantos.

Look at the picture of SP and Krsna 

Chant loudly and fastly to get rid of thoughts from the mind which come when you are chanting.. 

Soap for dirty mind – chanting 

Who we are is determined by what we let in through those in the nine holes.. 

BG 10.8 

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

Thus by general conclusion Lord Kṛṣṇa is the ultimate source of all energies, and the word kṛṣṇa means that. And to explain Kṛṣṇa or the science of Kṛṣṇa, the Śrīmad-Bhāgavatam has been prepared. In the First Canto of Śrīmad-Bhāgavatam this truth is indicated in the questions and answers by Sūta Gosvāmī and great sages like Śaunaka, and in the First and Second Chapters of the canto this is explained. In the Third Chapter this subject is more explicit, and in the Fourth Chapter even more explicit. In the Second Canto the Absolute Truth as the Personality of Godhead is further emphasized, and the indication is the Supreme Lord, Kṛṣṇa. The summary of Śrīmad-Bhāgavatam in four verses, as we have already discussed, is succinct. This Supreme Personality of Godhead in the ultimate issue is confirmed by Brahmā in his Brahma-saṁhitā as īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ. So it is concluded in the Third Canto of the Śrīmad-Bhāgavatam. The complete subject matter is elaborately explained in the Tenth and Eleventh Cantos of the Śrīmad-Bhāgavatam. In the matter of the changes of the Manus or manvantaras, such as the Svāyambhuva-manvantara and Cākṣuṣa-manvantara, as they are discussed in the Third, Fourth, Fifth, Sixth and Seventh Cantos of Śrīmad-Bhāgavatam, Lord Kṛṣṇa is indicated. In the Eighth Canto the Vaivasvata-manvantara explains the same subject indirectly, and in the Ninth Canto the same purport is there. In the Twelfth Canto the same is further explained, specifically regarding the different incarnations of the Lord. Thus it is concluded by studying the complete Śrīmad-Bhāgavatam that Lord Śrī Kṛṣṇa is the ultimate summum bonum, or the ultimate source of all energy. And according to the grades of worshipers, the indications of the nomenclature may be differently explained as Nārāyaṇa, Brahmā, Paramātmā, etc.

Instinct is the dictation of paramatma.. 

Suffering is due to mistakes

Most people who do not know what those mistakes are 

Mistakes – violating the laws of nature – eating meat 

Animals are following the instinct

At the moment of death remember Krsna.. 

Bg 18.61 – Krsna is in the heart of every living entity.. 

BG 18.61

The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

Arjuna was not the supreme knower, and his decision to fight or not to fight was confined to his limited discretion. Lord Kṛṣṇa instructed that the individual is not all in all. The Supreme Personality of Godhead, or He Himself, Kṛṣṇa, as the localized Supersoul, sits in the heart directing the living being. After changing bodies, the living entity forgets his past deeds, but the Supersoul, as the knower of the past, present and future, remains the witness of all his activities. Therefore all the activities of living entities are directed by this Supersoul. The living entity gets what he deserves and is carried by the material body, which is created in the material energy under the direction of the Supersoul. As soon as a living entity is placed in a particular type of body, he has to work under the spell of that bodily situation. A person seated in a high-speed motorcar goes faster than one seated in a slower car, though the living entities, the drivers, may be the same. Similarly, by the order of the Supreme Soul, material nature fashions a particular type of body to a particular type of living entity so that he may work according to his past desires. The living entity is not independent. One should not think himself independent of the Supreme Personality of Godhead. The individual is always under the Lord’s control. Therefore one’s duty is to surrender, and that is the injunction of the next verse.

Based on our desires – Krsna will help us achieve those desires.. And they become entrapped in the reaction… 

Suffering is a message that we are doing something wrong.. 

Everything depends on the desires

Desires come from publicity, dogma.. 

Desires should come from BG and SB 

BG 18.62

O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

A living entity should therefore surrender unto the Supreme Personality of Godhead, who is situated in everyone’s heart, and that will relieve him from all kinds of miseries of this material existence. By such surrender, not only will one be released from all miseries in this life, but at the end he will reach the Supreme God. The transcendental world is described in the Vedic literature (Ṛg Veda 1.22.20) as tad viṣṇoḥ paramaṁ padam. Since all of creation is the kingdom of God, everything material is actually spiritual, but paramaṁ padam specifically refers to the eternal abode, which is called the spiritual sky or Vaikuṇṭha.

In the Fifteenth Chapter of Bhagavad-gītā it is stated, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: the Lord is seated in everyone’s heart. So this recommendation that one should surrender unto the Supersoul sitting within means that one should surrender unto the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa has already been accepted by Arjuna as the Supreme. He was accepted in the Tenth Chapter as paraṁ brahma paraṁ dhāma. Arjuna has accepted Kṛṣṇa as the Supreme Personality of Godhead and the supreme abode of all living entities, not only because of his personal experience but also because of the evidence of great authorities like Nārada, Asita, Devala and Vyāsa.

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SB 2.10.6 Notes – 2/11/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.10.6:

  • Reading or hearing of transcendental literatures helps one become liberated even in the conditional state of material existence. 
  • All the Vedic literatures aim at devotional service to the Personality of Godhead, and as soon as one is fixed upon this point, he at once becomes liberated from conditional life.
  • The material gross and subtle forms are simply due to the conditioned soul’s ignorance and as soon as he is fixed in the devotional service of the Lord, he becomes eligible to be freed from the conditioned state. 
  • This devotional service is transcendental attraction for the Supreme on account of His being the source of all pleasing humors. 
  • Everyone is after some pleasure of humor for enjoyment, but does not know the supreme source of all attraction (raso vai saḥ rasaṁ hy evāyaṁ labdhvānandī bhavati).
  • The Vedic hymns inform everyone about the supreme source of all pleasure: the unlimited fountainhead of all pleasure is the Personality of Godhead. And one who is fortunate enough to get this information through transcendental literatures like Śrīmad-Bhāgavatam becomes permanently liberated to occupy his proper place in the kingdom of God.
  • BG 13.26- Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.
  • As for the common man, if he is a good soul, then there is a chance for advancement by hearing. This hearing process is very important. Lord Caitanya, who preached Kṛṣṇa consciousness in the modern world, gave great stress to hearing because if the common man simply hears from authoritative sources he can progress, especially, according to Lord Caitanya, if he hears the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
  • It is stated, therefore, that all men should take advantage of hearing from realized souls and gradually become able to understand everything. The worship of the Supreme Lord will then undoubtedly take place.
  • Lord Caitanya has said that in this age no one needs to change his position, but one should give up the endeavor to understand the Absolute Truth by speculative reasoning.
  • One should learn to become the servant of those who are in knowledge of the Supreme Lord. If one is fortunate enough to take shelter of a pure devotee, hear from him about self-realization and follow in his footsteps, one will be gradually elevated to the position of a pure devotee.
  • Unless one is situated in Kṛṣṇa consciousness, his material consciousness will oblige him to transfer from one body to another because he has material desires since time immemorial.
  • But he has to change that conception. That change can be effected only by hearing from authoritative sources. The best example is here: Arjuna is hearing the science of God from Kṛṣṇa.
  • The living entity, if he submits to this hearing process, will lose his long-cherished desire to dominate material nature, and gradually and proportionately, as he reduces his long desire to dominate, he comes to enjoy spiritual happiness.
  • BG 10.18 – O Janārdana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.
  • “One can never be satiated even though one continuously hears the transcendental pastimes of Kṛṣṇa, who is glorified by excellent prayers. Those who have entered into a transcendental relationship with Kṛṣṇa relish at every step the descriptions of the pastimes of the Lord.”

SB 2.10.6 TRANSLATION:

The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Mahā-Viṣṇu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies.

As we have discussed several times, there are two types of living entities. Most of them are ever liberated, or nitya-muktas, while some of them are ever conditioned. The ever-conditioned souls are apt to develop a mentality of lording over the material nature, and therefore the material cosmic creation is manifested to give the ever-conditioned souls two kinds of facilities. One facility is that the conditioned soul can act according to his tendency to lord it over the cosmic manifestation, and the other facility gives the conditioned soul a chance to come back to Godhead. So after the winding up of the cosmic manifestation, most of the conditioned souls merge into the existence of the Mahā-Viṣṇu Personality of Godhead, lying in His mystic slumber, to be created again in the next creation. But some of the conditioned souls, who follow the transcendental sound in the form of Vedic literatures and are thus able to go back to Godhead, attain spiritual and original bodies after quitting the conditional gross and subtle material bodies. The material conditional bodies develop out of the living entities’ forgetfulness of their relationship with Godhead, and during the course of the cosmic manifestation, the conditioned souls are given a chance to revive their original status of life with the help of revealed scriptures, so mercifully compiled by the Lord in His different incarnations. Reading or hearing of such transcendental literatures helps one become liberated even in the conditional state of material existence. All the Vedic literatures aim at devotional service to the Personality of Godhead, and as soon as one is fixed upon this point, he at once becomes liberated from conditional life. The material gross and subtle forms are simply due to the conditioned soul’s ignorance and as soon as he is fixed in the devotional service of the Lord, he becomes eligible to be freed from the conditioned state. This devotional service is transcendental attraction for the Supreme on account of His being the source of all pleasing humors. Everyone is after some pleasure of humor for enjoyment, but does not know the supreme source of all attraction (raso vai saḥ rasaṁ hy evāyaṁ labdhvānandī bhavati). The Vedic hymns inform everyone about the supreme source of all pleasure: the unlimited fountainhead of all pleasure is the Personality of Godhead. And one who is fortunate enough to get this information through transcendental literatures like Śrīmad-Bhāgavatam becomes permanently liberated to occupy his proper place in the kingdom of God.

This is a wake up call from the slumber .. we have chance to put this off – cycle of birth and death..
Mood or state of mind of the most people – Sense gratification 

BG 13.26 

Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.

This verse is particularly applicable to modern society because in modern society there is practically no education in spiritual matters. Some of the people may appear to be atheistic or agnostic or philosophical, but actually there is no knowledge of philosophy. As for the common man, if he is a good soul, then there is a chance for advancement by hearing. This hearing process is very important. Lord Caitanya, who preached Kṛṣṇa consciousness in the modern world, gave great stress to hearing because if the common man simply hears from authoritative sources he can progress, especially, according to Lord Caitanya, if he hears the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. It is stated, therefore, that all men should take advantage of hearing from realized souls and gradually become able to understand everything. The worship of the Supreme Lord will then undoubtedly take place. Lord Caitanya has said that in this age no one needs to change his position, but one should give up the endeavor to understand the Absolute Truth by speculative reasoning. One should learn to become the servant of those who are in knowledge of the Supreme Lord. If one is fortunate enough to take shelter of a pure devotee, hear from him about self-realization and follow in his footsteps, one will be gradually elevated to the position of a pure devotee. In this verse particularly, the process of hearing is strongly recommended, and this is very appropriate. Although the common man is often not as capable as so-called philosophers, faithful hearing from an authoritative person will help one transcend this material existence and go back to Godhead, back to home.

Philosophy – Darshana – How to see correctly

BG 13.22

How he is put into such different bodies is explained here. It is due to association with the different modes of nature. One has to rise, therefore, above the three material modes and become situated in the transcendental position. That is called Kṛṣṇa consciousness. Unless one is situated in Kṛṣṇa consciousness, his material consciousness will oblige him to transfer from one body to another because he has material desires since time immemorial. But he has to change that conception. That change can be effected only by hearing from authoritative sources. The best example is here: Arjuna is hearing the science of God from Kṛṣṇa. The living entity, if he submits to this hearing process, will lose his long-cherished desire to dominate material nature, and gradually and proportionately, as he reduces his long desire to dominate, he comes to enjoy spiritual happiness. In a Vedic mantra it is said that as he becomes learned in association with the Supreme Personality of Godhead, he proportionately relishes his eternal blissful life.

Our goal is to get every family hear Sat and Sun, this should be mandated. Everyone should be here with their kids to prove that they are not sleeping.. 

BG 10.18 

O Janārdana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.

A similar statement was made to Sūta Gosvāmī by the ṛṣis of Naimiṣāraṇya, headed by Śaunaka. That statement is:

vayaṁ tu na vitṛpyāma

uttama-śloka-vikrame

yac chṛṇvatāṁ rasa-jñānāṁ

svādu svādu pade pade

“One can never be satiated even though one continuously hears the transcendental pastimes of Kṛṣṇa, who is glorified by excellent prayers. Those who have entered into a transcendental relationship with Kṛṣṇa relish at every step the descriptions of the pastimes of the Lord.” (Śrīmad-Bhāgavatam 1.1.19) Thus Arjuna is interested in hearing about Kṛṣṇa, and specifically how He remains as the all-pervading Supreme Lord.

Now as far as amṛtam, nectar, is concerned, any narration or statement concerning Kṛṣṇa is just like nectar. And this nectar can be perceived by practical experience. Modern stories, fiction and histories are different from the transcendental pastimes of the Lord in that one will tire of hearing mundane stories but one never tires of hearing about Kṛṣṇa. It is for this reason only that the history of the whole universe is replete with references to the pastimes of the incarnations of Godhead. The Purāṇas are histories of bygone ages that relate the pastimes of the various incarnations of the Lord. In this way the reading matter remains forever fresh, despite repeated readings.

Taittirīya Upaniṣad (2.7): raso vai saḥ. Within His personal essence, the Supreme Lord enjoys rasa, the reciprocation of the mellows of devotional service, and integral to the play of rasas is the participation of realized jīvas. Raso vai saḥ rasam hy evāyaṁ labdhvānandī bhavati: “He is the embodiment of rasa, and the jīva who realizes this rasa becomes fully ecstatic.” Or in the words of the personified Vedas praying in this verse, the Supersoul is ṛtam, which Śrīla Viśvanātha Cakravartī interprets as here meaning “realized by great sages.”

Life comes from Life  – Getting the Eyes to See God – The Fifteenth Morning Walk:

December 7, 1973

Śrīla Prabhupāda is accompanied by Dr. Singh, Dr. W. H. Wolf-Rottkay and another student.

Student. For the last one hundred fifty years, one of the major problems of Western theologians has been the relationship between reason and faith. They have been seeking to understand faith through reason, but they have been unable to find the relationship between the reasoning abilities and faith. Some of them have faith in God, but their reason tells them there is no God. For instance, they would say that when we offer prasāda to the Lord, it is only faith to think that He accepts it, because we cannot see Him.

Śrīla Prabhupāda. They cannot see Him, but I can see Him. I see God, and therefore I offer prasāda to Him. Because they cannot see Him, they must come to me so I can open their eyes. They are blind—suffering from cataracts—so I shall operate, and they will see. That is our program.

BG 9.26 

And so in this instance, Kṛṣṇa’s hearing the devotee’s words of love in offering foodstuffs is wholly identical with His eating and actually tasting. This point should be emphasized: because of His absolute position, His hearing is wholly identical with His eating and tasting. Only the devotee, who accepts Kṛṣṇa as He describes Himself, without interpretation, can understand that the Supreme Absolute Truth can eat food and enjoy it.

BS Text 32

I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.

Student. Scientists say that their common ground of objectivity is what they can perceive with their senses.

Śrīla Prabhupāda. Yes, they can perceive things with their senses, but very imperfectly. They perceive the sand with their senses, but can they see who has made the sand? Here is the sand, and here is the sea; they can be seen by direct perception. But how can one directly perceive the origin of the sand and the sea?

Student. The scientists say that if the sand and the sea were made by God, we would be able to see Him, just as we can see the sand and the sea themselves.

Śrīla Prabhupāda. Yes, they can see God, but they must get the eyes to see Him. They are blind. Therefore they must first come to me for treatment. The śāstras say that one must go to a guru to be treated so that one can understand God. How can they see God with blind eyes?

Student. But seeing God is supramundane. Scientists only consider mundane vision.

Śrīla Prabhupāda. Everything is supramundane. For instance, you may think there is nothing in the clear sky—that it is vacant—but your eyes are deficient. In the sky there are innumerable planets you cannot see because your eyes are limited. Therefore, because it is not in your power to perceive, you have to accept my word: “Yes, there are millions of stars out there.” Is space vacant because you cannot see the stars? No. Only the deficiency of your senses leads you to think so.

Student. The scientists will admit their ignorance of some things, but they say they cannot accept what they cannot see.

Śrīla Prabhupāda. If they’re ignorant, they have to accept knowledge from someone who knows the truth.

Student. But they say, “What if what we are told is wrong?”

Śrīla Prabhupāda. Then that is their misfortune. Because their imperfect senses cannot perceive God, they have to hear it from an authority. That is the process. If they don’t approach the authority—if they approach a cheater—that is their misfortune. But the process is that wherever your senses cannot act, you must approach an authority to learn the facts.

The Frustration of the Atheists

Dr. Singh. The difficulty is that in a group of atheists, you can’t prove the existence of God.

Śrīla Prabhupāda. The atheists are rascals. Let us teach the others—those who are reasonable. Everything has been made by someone: the sand has been made by someone, the water has been made by someone, and the sky has been made by someone. Kṛṣṇa consciousness means learning who that someone is.

Dr. Singh. The scientists will say, “Present that someone to me so I can see Him.”

Śrīla Prabhupāda. And I answer them, “I am presenting that someone to you, but you have to take the training as well.” You have to qualify your eyes to see that someone. If you are blind, but you do not want to go to the physician, how will you be cured of your blindness and see? You have to be treated; that is the injunction.

Student. That step requires faith.

Śrīla Prabhupāda. Yes, but not blind faith—practical faith. If you want to learn anything, you must go to an expert. That is not blind faith; it is practical faith. You cannot learn anything by yourself.

Student. If somebody is actually sincere, will he always meet a bona fide guru?

Śrīla Prabhupāda. Yes. Guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja. Kṛṣṇa is within you, and as soon as He sees that you are sincere, He will send you to the right person.

Student. And if you are not completely sincere, you will get a cheater for a teacher?

Śrīla Prabhupāda. Yes. If you want to be cheated, Kṛṣṇa will send you to a cheater. Kṛṣṇa is superintelligent. If you are a cheater, He will cheat you perfectly. But if you are actually sincere, then He will give you the right guidance. In Bhagavad-gītā (15.15) Kṛṣṇa says, sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: “I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness.” Kṛṣṇa speaks of both remembrance and forgetfulness. If you are a cheater, Kṛṣṇa will give you the intelligence to forget Him forever.

Student. But the atheists are in control. They have the dominance.

Better to be poor than rich …

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SB 2.10.4 Notes – 2/9/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.10.4:

  • In the Bhagavad-gītā it is said that beginning from the topmost planet of this universe down to the lowest planet, Pātālaloka, all are destructible, and the conditioned souls may travel in space either by good or bad work or by modern spacecraft, but they are sure to die everywhere, although the duration of life in different planets is different.
  • The only means to attain eternal life is to go back home, back to Godhead, where there is no more rebirth as in the material planets. 
  • The conditioned souls, being unaware of this very simple fact because of forgetting their relationship with the Lord of Vaikuṇṭha, try to plan out a permanent life in this material world. Being illusioned by the external energy, they thus become engaged in various types of economic and religious development, forgetting that they are meant for going back home, back to Godhead.
  • This forgetfulness is so strong due to the influence of māyā that the conditioned souls do not at all want to go back to Godhead. By sense enjoyment they become victims of birth and death repeatedly and thus spoil human lives which are chances for going back to Viṣṇu. 
  • The directive scriptures made by the Manus in different ages and millenniums are called sad-dharma, good guidance for the human beings, who should take advantage of all the revealed scriptures for their own interest, to make life’s successful termination. 
  • The creation is not false, but it is a temporary manifestation just to give a chance for the conditioned souls to go back to Godhead. 
  • The desire to go back to Godhead and functions performed in that direction form the right path of work. When such a regulative path is accepted, the Lord gives all protection to His devotees by His causeless mercy, while the nondevotees risk their own activities to bind themselves in a chain of fruitive reactions.
  • The word sad-dharma is significant in this connection. Sad-dharma, or duty performed for going back to Godhead and thus becoming His unalloyed devotee, is the only pious activity; all others may pretend to be pious, but actually they are not.
  • To work situated in sad-dharma is the right direction of life. One’s aim of life should be to go back home, back to Godhead, and not be subjected to repeated births and deaths in the material world by getting good or bad bodies for temporary existence. Herein lies the intelligence of human life, and one should desire the activities of life in that way.
  • The completeness of human life can be realized only when one engages in the service of the Complete Whole. All services in this world – whether social, political, communal, international or even interplanetary – will remain incomplete until they are dovetailed with the Complete Whole. When everything is dovetailed with the Complete Whole, the attached parts and parcels also become complete in themselves.

SB 2.10.4 TRANSLATION:

The right situation for the living entities is to obey the laws of the Lord and thus be in perfect peace of mind under the protection of the Supreme Personality of Godhead. The Manus and their laws are meant to give right direction in life. The impetus for activity is the desire for fruitive work.

This material world is created, maintained for some time, and again annihilated by the will of the Lord. The ingredients for creation and the subordinate creator, Brahmā, are first created by Lord Viṣṇu in His first and second incarnations. The first puruṣa incarnation is Mahā-Viṣṇu, and the second puruṣa incarnation is the Garbhodakaśāyī Viṣṇu, from whom Brahmā is created. The third puruṣa-avatāra is the Kṣīrodakaśāyī Viṣṇu, who lives as the Supersoul of everything in the universe and maintains the creation generated by Brahmā. Śiva is one of the many sons of Brahmā, and he annihilates the creation. Therefore the original creator of the universe is Viṣṇu, and He is also the maintainer of the created beings by His causeless mercy. As such, it is the duty of all conditioned souls to acknowledge the victory of the Lord and thus become pure devotees and live peacefully in this world, where miseries and dangers are always in existence. The conditioned souls, who take this material creation as the place for satisfaction of the senses and thus are illusioned by the external energy of Viṣṇu, remain again to be subjected to the laws of material nature, creation and destruction.

In the Bhagavad-gītā it is said that beginning from the topmost planet of this universe down to the lowest planet, Pātālaloka, all are destructible, and the conditioned souls may travel in space either by good or bad work or by modern spacecraft, but they are sure to die everywhere, although the duration of life in different planets is different. The only means to attain eternal life is to go back home, back to Godhead, where there is no more rebirth as in the material planets. The conditioned souls, being unaware of this very simple fact because of forgetting their relationship with the Lord of Vaikuṇṭha, try to plan out a permanent life in this material world. Being illusioned by the external energy, they thus become engaged in various types of economic and religious development, forgetting that they are meant for going back home, back to Godhead.

Even religious development is also some kind of illusion

 This forgetfulness is so strong due to the influence of māyā that the conditioned souls do not at all want to go back to Godhead. By sense enjoyment they become victims of birth and death repeatedly and thus spoil human lives which are chances for going back to Viṣṇu. The directive scriptures made by the Manus in different ages and millenniums are called sad-dharma, good guidance for the human beings, who should take advantage of all the revealed scriptures for their own interest, to make life’s successful termination. The creation is not false, but it is a temporary manifestation just to give a chance for the conditioned souls to go back to Godhead. The desire to go back to Godhead and functions performed in that direction form the right path of work. When such a regulative path is accepted, the Lord gives all protection to His devotees by His causeless mercy, while the nondevotees risk their own activities to bind themselves in a chain of fruitive reactions. The word sad-dharma is significant in this connection. Sad-dharma, or duty performed for going back to Godhead and thus becoming His unalloyed devotee, is the only pious activity; all others may pretend to be pious, but actually they are not. It is for this reason only that the Lord advises in the Bhagavad-gītā that one give up all so-called religious activities and completely engage in the devotional service of the Lord to become free from all anxieties due to the dangerous life of material existence. To work situated in sad-dharma is the right direction of life. One’s aim of life should be to go back home, back to Godhead, and not be subjected to repeated births and deaths in the material world by getting good or bad bodies for temporary existence. Herein lies the intelligence of human life, and one should desire the activities of life in that way.

Simple outline of what is the purpose of life.. 

There are millions of planets.. We have particular type of body, mind, intelligence, what is the purpose of life.. 

By reading BG with a devotee.. Maharaj understood the purpose of life.. 

State of maya and engaged in all kinds of fruitive activities

Fruitive is not in dictionary.. SP made this word

Activities of which you want to enjoy the fruit of the activity 

Work meant to please ourselves, family, extended family, humanity… 

Work meant to please Krsna

They teach that the purpose of life is sense gratification in a subtle way.. 

No one can get away with anything.. 

The culture does not teach that, they might teach some mundane morality.. 

Bad guys are glorified in the books and movies.. 

ISO says – The root of all evil is the deliberate disobedience of the laws of nature… 

If you live according to Krsna instructions.. There are so many benefits,.,. 

Srinvatam svakatah…

Daily hear BG and SB – The lord in our heart takes special interest in us and becomes the best wishing friend and helps us in every way to purify through hearing chanting.. Who can be our best friend than Krsna.. One who hears and follows His advice  takes special interest,.. And becomes best friend, reveals according to our surrender and becomes our personal protector.. This one verse is enough to take us back to Godhead.. 

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 

  • CONTAINS BOTH WITHIN AND BEYOND: 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.
  • EVERYTHING FROM LORD IS COMPLETE IN ITSELF: 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. 
  • NO EFFORTS OF MAINTENANCE & EVERYTHING IS GIVEN TO REALIZE THE COMPLETE WHOLE: 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. 
  • INCOMPLETE KNOWLEDGE: 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.

The whole system convinced that you are a temp body.. The whole purpose is to enjoy as much as you can when you are in this body.. You can do anything in life as long as you can get away with it.. 

  • 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.
  • Because we do not know that there is a complete arrangement in nature for our maintenance, we make efforts to utilize the resources of nature to create a so-called complete life of sense enjoyment. 
  • Because the living entity cannot enjoy the life of the senses without being dovetailed with the Complete Whole, the misleading life of sense enjoyment is illusion. The hand of a body is a complete unit only as long as it is attached to the complete body. When the hand is severed from the body, it may appear like a hand, but it actually has none of the potencies of a hand.
  • Similarly, living beings are part and parcel of the Complete Whole, and if they are severed from the Complete Whole, the illusory representation of completeness cannot fully satisfy them. (That is why people Suffering, frustarted, bored.. Can’t get out enough of sense gratification.)
  • The completeness of human life can be realized only when one engages in the service of the Complete Whole. All services in this world – whether social, political, communal, international or even interplanetary – will remain incomplete until they are dovetailed with the Complete Whole. When everything is dovetailed with the Complete Whole, the attached parts and parcels also become complete in themselves.

These 8 points in this purport are enough to go back to Godhead if you understand them. 

Hearing and Serving … I do not need anything else.. I am perfect and complete.. Misled by this system.. 

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SB 2.10.1-3 Notes – 2/8/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.10.1-3:

  • The elementary creation of sixteen items of matter — namely the five elements [fire, water, land, air and sky], sound, form, taste, smell, touch, and the eyes, ears, nose, tongue, skin and mind — is known as sarga, whereas subsequent resultant interaction of the modes of material nature is called visarga.
  • In order to explain the ten divisional symptoms of the Śrīmad-Bhāgavatam, there are seven continuous verses. The first of these under reference pertains to the sixteen elementary manifestations of earth, water, etc., with material ego composed of material intelligence and mind. The subsequent creation is a result of the reactions of the above-mentioned sixteen energies of the first puruṣa, the Mahā-Viṣṇu incarnation of Govinda,
  • The first puruṣa incarnation of Govinda, Lord Kṛṣṇa, known as the Mahā-Viṣṇu, goes into a yoga-nidrā mystic sleep, and the innumerable universes are situated in potency in each and every hair hole of His transcendental body.
  • The creation is made possible from the Supreme Personality of Godhead directly by manifestation of His particular energies. Without such a Vedic reference, the creation appears to be a product of material nature. This conclusion comes from a poor fund of knowledge. 
  • The illusory conclusion is that creation is made by the inert material nature. The Vedic conclusion is transcendental light, whereas the non-Vedic conclusion is material darkness.
  • The internal potency of the Supreme Lord is identical with the Supreme Lord, and the external potency is enlivened in contact with the internal potency. The parts and parcels of the internal potency which react in contact with the external potency are called the marginal potency, or the living entities.
  • Thus the original creation is directly from the Supreme Personality of Godhead, or Parambrahman, and the secondary creation, as a reactionary result of the original ingredients, is made by Brahmā. Thus the activities of the whole universe are started.

SB 2.10.1 TRANSLATION:

Śrī Śukadeva Gosvāmī said: In the Śrīmad-Bhāgavatam there are ten divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum.

SB 2.10.2 TRANSLATION:

To isolate the transcendence of the summum bonum, the symptoms of the rest are described sometimes by Vedic inference, sometimes by direct explanation, and sometimes by summary explanations given by the great sages.

SB 2.10.3 TRANSLATION:

The elementary creation of sixteen items of matter — namely the five elements [fire, water, land, air and sky], sound, form, taste, smell, touch, and the eyes, ears, nose, tongue, skin and mind — is known as sarga, whereas subsequent resultant interaction of the modes of material nature is called visarga.

In order to explain the ten divisional symptoms of the Śrīmad-Bhāgavatam, there are seven continuous verses. The first of these under reference pertains to the sixteen elementary manifestations of earth, water, etc., with material ego composed of material intelligence and mind. The subsequent creation is a result of the reactions of the above-mentioned sixteen energies of the first puruṣa, the Mahā-Viṣṇu incarnation of Govinda, as later explained by Brahmā in his treatise Brahma-saṁhitā (5.47) as follows:

yaḥ kāraṇārṇava-jale bhajati sma yoga-

nidrām ananta-jagadaṇḍa-saroma-kūpaḥ

ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The first puruṣa incarnation of Govinda, Lord Kṛṣṇa, known as the Mahā-Viṣṇu, goes into a yoga-nidrā mystic sleep, and the innumerable universes are situated in potency in each and every hair hole of His transcendental body.

As mentioned in the previous verse, śrutena (or with reference to the Vedic conclusions), the creation is made possible from the Supreme Personality of Godhead directly by manifestation of His particular energies. Without such a Vedic reference, the creation appears to be a product of material nature. This conclusion comes from a poor fund of knowledge. From Vedic reference it is concluded that the origin of all energies (namely internal, external and marginal) is the Supreme Personality of Godhead. And as explained hereinbefore, the illusory conclusion is that creation is made by the inert material nature. The Vedic conclusion is transcendental light, whereas the non-Vedic conclusion is material darkness. The internal potency of the Supreme Lord is identical with the Supreme Lord, and the external potency is enlivened in contact with the internal potency. The parts and parcels of the internal potency which react in contact with the external potency are called the marginal potency, or the living entities.

Thus the original creation is directly from the Supreme Personality of Godhead, or Parambrahman, and the secondary creation, as a reactionary result of the original ingredients, is made by Brahmā. Thus the activities of the whole universe are started.

Pancha MahaBhuta – [fire, water, land, air and sky], 

Sense objects – sound, form, taste, smell, touch, 

Senses – eyes, ears, nose, tongue, skin and mind

Sense objects – Vision, hearing, touching, 

Mind, Intelligence

BS 5.46 

The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda who exhibits Himself equally in the same mobile manner in His various manifestations.

The presiding Deities of Hari-dhāma, viz., Hari, Nārāyaṇa, Viṣṇu, etc., the subjective portions of Kṛṣṇa, are being described. The majestic manifestation of Kṛṣṇa is Nārāyaṇa, Lord of Vaikuṇṭha, whose subjective portion is Kāraṇodakaśāyī Viṣṇu, the prime cause, whose portion is Garbhodakaśāyī. Kṣīrodakaśāyī is again the subjective portion of Garbhodakaśāyī Viṣṇu. The word “Viṣṇu” indicates all-pervading, omnipresent and omniscient personality. In this śloka the activities of the subjective portions of the Divinity are enunciated by the specification of the nature of Kṣīrodakaśāyī Viṣṇu. The personality of Viṣṇu, the embodied form of the manifestive quality (sattva-guṇa) is quite distinct from that of Śambhu who is adulterated with mundane qualities. Viṣṇu’s subjective personality is on a level with that of Govinda. Both consist of the unadulterated substantive principle. Viṣṇu in the form of the manifest causal principle is identical with Govinda as regards quality. The manifestive quality (sattva-guṇa) that is found to exist in the triple mundane quality, is an adulterated entity. being alloyed with the qualities of mundane activity and inertia. Brahmā is the dislocated portion of the Divinity. manifested in the principle of mundane action, endowed with the functional nature of His subjective portion; and Śambhu is the dislocated portion of the Divinity manifested in the principle of mundane inertia possessing similarly the functional nature of His subjective portion. The reason for their being dislocated portions is that the two principles of mundane action and inertia being altogether wanting in the spiritual essence any entities, that are manifested in them, are located at a great distance from the Divinity Himself or His facsimiles. Although the mundane manifestive quality is of the adulterated kind, Viṣṇu, the manifestation of the Divinity in the mundane manifestive quality, makes His appearance in the unadulterated manifestive principle which is a constituent of the mundane manifestive quality. Hence Viṣṇu is the full subjective portion and belongs to the category of the superior īśvaras. He is the Lord of the deluding potency and not alloyed with her. Viṣṇu is the agent of Govinda’s own subjective nature in the form of the prime cause. All the majestic attributes of Govinda, aggregating sixty in number, are fully present in His majestic manifestation, Nārāyaṇa. Brahmā and Śiva are entities adulterated with mundane qualities. Though Viṣṇu is also divine appearance in mundane quality (guṇa-avatāra), still He is not adulterated. The appearance of Nārāyaṇa in the form of Mahā-Viṣṇu, the appearance of Mahā-Viṣṇu in the form of Garbhodakaśāyī and the appearance of Viṣṇu in the form of Kṣīrodakaśāyī, are examples of the ubiquitous function of the Divinity. Viṣṇu is Godhead Himself, and the two other guṇa-avatāras and all the other gods are entities possessing authority in subordination to Him. From the subjective majestic manifestation of the supreme self-luminous Govinda emanate Kāraṇodakaśāyī, Garbhodakaśāyī, Kṣīrodakaśāyī and all other derivative subjective divine descents (avatāras) such as Rāma, etc., analogous to communicated light appearing in different candles, shining by the operation of the spiritual potency of Govinda.

SB 5.47

I adore the primeval Lord Govinda who assuming His own great subjective form, who bears the name of Śeṣa, replete with the all-accommodating potency, and reposing in the Causal Ocean with the infinity of the world in the pores of His hair, enjoys creative sleep [yoga-nidrā].

(The subjective nature of Ananta who has the form of the couch of Mahā-Viṣṇu, is described.) Ananta, the same who is the infinite couch on which Mahā-Viṣṇu reposes, is a distinctive appearance of the Divinity bearing the name of Śeṣa, having the subjective nature of the servant of Kṛṣṇa.

BS 5.47 – Srila Prabhupada is referring to MahaVishnu and Bhakti Siddhanta is referring to ananta Sesha. The fact is both are non different. Krishna and Balaram are the same. 

Lord Caitanya told Nityananda to go to Bengal and leave Puri to teach common people to connect to Krsna.. They are the same person.. Who is completely transcendental of material modes.. 

Budhists say – Nature is eternal, God does not exist..

Scientists say – they are spiritual – because they believe in nature and not believe in God 

Einstein – says God is spinoza.. A Mayavadi impersonalist

Life is confusing.. If you do not read BG as it is..by Srila Prabhupada. 

If we did not read the SP BS5.47 then we will not understand Bhakti Siddhanta’s BS. Because it is very difficult to understand the level of language he used. 

We have a potential of 78 percent.. 

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SB 2.9.46 Notes – 2/7/22

 

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.46

  • Śrīmad-Bhāgavatam, this great transcendental literature is the ripened fruit of the tree of Vedic knowledge, and therefore all questions that can be humanly possible regarding the universal affairs, beginning from its creation, are all answered in the Śrīmad-Bhāgavatam. 
  • The answers depend only on the qualification of the person who explains them. 
  • Laws of nature means laws of God. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19].
  • Bhāgavata says that religious principle cannot be manufactured by any human being. It is the law of God. Therefore one has to obey it. One cannot disobey. 
  • The laws of nature will be enforced upon you & You cannot change it.
  • Just like law of nature, the winter season. You cannot change it. It will be enforced upon you. The sun is rising from the eastern side and setting on the western side. You cannot change it. 
  • That is Kṛṣṇa consciousness, to understand laws of nature. And as soon as speak of laws of nature, we must accept that there is a law maker. Laws of nature cannot develop automatically. There must be some authority on the background. 
  • Bhagavad-gītā therefore says in the Tenth Chapter that mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]: “Under My direction, superintendence, the material laws are working.”
  • It is clearly stated here that the Supreme Lord, although aloof from all the activities of the material world, remains the supreme director. The Supreme Lord is the supreme will and the background of this material manifestation, but the management is being conducted by material nature. 
  • He simply glances over material nature; material nature is thus activated, and everything is created immediately.
  • He has nothing to do with this material world, but He creates by His glance and ordains.
  • Material nature, without the superintendence of the Supreme Personality of Godhead, cannot do anything. Yet the Supreme Personality is detached from all material activities.
  • So long you are not Kṛṣṇa conscious, the laws of nature will go on punishing you—three kinds of miserable conditions = ādhyātmika, ādhibhautika, ādhidaivika
  •  SB 7.5.31 – Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṇu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.
  • We are dependent, completely dependent on the laws of nature. And laws of nature means laws of God. What is prakṛti? Prakṛti is acting under the direction of Kṛṣṇa. Just like a police constable is working under the direction of magistrate or superior officer, similarly, prakṛti is giving us various types of miserable condition of life directed by the Supreme Personality of Godhead.
  • In the human form of life, if you do not endeavor to understand what is God, what you are, what is your relationship with God, what is your duty—these things, if you do not learn, then you are punishable immediately.
  • The person in false ego takes all credit for doing everything independently, and that is the symptom of his nescience. He does not know that this gross and subtle body is the creation of material nature, under the order of the Supreme Personality of Godhead, and as such his bodily and mental activities should be engaged in the service of Kṛṣṇa, in Kṛṣṇa consciousness. 
  • The ignorant man forgets that the Supreme Personality of Godhead is known as Hṛṣīkeśa, or the master of the senses of the material body, for due to his long misuse of the senses in sense gratification, he is factually bewildered by the false ego, which makes him forget his eternal relationship with Kṛṣṇa.

SB 2.9.46 TRANSLATION:

O King, your questions as to how the universe became manifested from the gigantic form of the Personality of Godhead, as well as other questions, I shall answer in detail by explanation of the four verses already mentioned.

As stated in the beginning of the Śrīmad-Bhāgavatam, this great transcendental literature is the ripened fruit of the tree of Vedic knowledge, and therefore all questions that can be humanly possible regarding the universal affairs, beginning from its creation, are all answered in the Śrīmad-Bhāgavatam. The answers depend only on the qualification of the person who explains them. The ten divisions of Śrīmad-Bhāgavatam, as explained by the great speaker Śrīla Śukadeva Gosvāmī, are the limitation of all questions, and intelligent persons will derive all intellectual benefits from them by proper utilization.

Thus end the Bhaktivedanta purports of the Second Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled “Answers by Citing the Lord’s Version.”

The persons who explained is Suhdev Goswami – he is a completely liberated soul. Even though he had the impersonal tendencies.. When he heard the 4 nutshell verses, he gave up impersonal tendencies and he expanded the 4 verses into 18,000 verses whole heartedly.. 

He is the top authority of SB. 

He explained the 10 subjects of Srimad Bhagavatam.. 

Laws of Nature –

BG 4.8 Montreal June 14th 1968

https://vedabase.io/en/library/transcripts/680614bg-montreal

There is no difference between laws of nature and laws of God. Laws of nature means laws of God. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19].

[Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great ṛṣis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyādharas and Cāraṇas.]

Lower planets – Suffering 

Middle planets – Earth – Suffering & happiness

Heavenly planets – Predominantly happiness and very little suffering 

Dharma – Occupational duty 

Deviation from laws of nature or dharma – immediate suffering 

Therefore Bhāgavata says that religious principle cannot be manufactured by any human being. It is the law of God. Therefore one has to obey it. One cannot disobey. Law of nature you cannot disobey. It will be enforced upon you. Just like law of nature, the winter season. You cannot change it. It will be enforced upon you. Law of nature, summer season, you cannot change it, anything. Laws of nature or laws of God, the sun is rising from the eastern side and setting on the western side. You cannot change it, anything. That you have to understand, how laws of nature is going on.

That is Kṛṣṇa consciousness, to understand laws of nature. And as soon as speak of laws of nature, we must accept that there is a law maker. Laws of nature cannot develop automatically. There must be some authority on the background. Bhagavad-gītā therefore says in the Tenth Chapter that mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]: “Under My direction, superintendence, the material laws are working.”

[This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.]

Beginning middle and end 

Birth death old age and disease 

BG 9.10 

This material nature, which is one of My energies, is working under My direction, O son of Kuntī, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again.

It is clearly stated here that the Supreme Lord, although aloof from all the activities of the material world, remains the supreme director. The Supreme Lord is the supreme will and the background of this material manifestation, but the management is being conducted by material nature. Kṛṣṇa also states in Bhagavad-gītā that of all the living entities in different forms and species, “I am the father.” The father gives seeds to the womb of the mother for the child, and similarly the Supreme Lord by His mere glance injects all the living entities into the womb of material nature, and they come out in their different forms and species, according to their last desires and activities. All these living entities, although born under the glance of the Supreme Lord, take their different bodies according to their past deeds and desires. So the Lord is not directly attached to this material creation. He simply glances over material nature; material nature is thus activated, and everything is created immediately. [Opposite to darwin’s theory.. No person involved, gradually happened by itself.. ] Because He glances over material nature, there is undoubtedly activity on the part of the Supreme Lord, but He has nothing to do with the manifestation of the material world directly. This example is given in the smṛti: when there is a fragrant flower before someone, the fragrance is touched by the smelling power of the person, yet the smelling and the flower are detached from one another. There is a similar connection between the material world and the Supreme Personality of Godhead; actually He has nothing to do with this material world, but He creates by His glance and ordains. In summary, material nature, without the superintendence of the Supreme Personality of Godhead, cannot do anything. Yet the Supreme Personality is detached from all material activities. 

Impossible for scientists to understand..this is due to their envy of the Lord. 

No one can say when they fell down from the spiritual world.. Krsna knows.. We will never be able to know when we fell down.. But we know why we fell down.. Due to our envy towards Krsna..

Devotees know that Krsna is the all powerful.. We cannot do that, we violate the laws of nature and get punished right away. 

Lecture on SB 6.1.19

Type: Srimad-Bhagavatam

Date: May 19, 1976

Location: Honolulu

https://vedabase.io/en/library/transcripts/760519sbhon/?

Īśa-tantra, by the laws of nature, or laws of God… Laws of nature means laws of God. They accept, “By nature it is…” But they do not know who is behind this nature. That is intelligence. Nature is dead matter. It cannot… Just like this microphone, this is matter, material. What is that? Some iron, some other thing, some wood, some… But this iron-wood combination cannot take place and become a microphone. No. There is a life behind this iron and wood, and he has manufactured; therefore it is working. But these rascals, they are thinking that combination of this iron and wood and something else, it has become microphone. No. It is a machine, but machine is manipulated and manufactured by life, not that automatically the iron-wood becomes a machine. No. So these rascals, they cannot understand that the nature is working—that’s all right—but how it is working? What is the background? That they do not know. That answer is in the Bhagavad-gītā. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10] = “Under My superintendence it is working,” Kṛṣṇa says. That’s a fact. You might have manufactured a very big machine. That is all manufactured by some life. Not that the iron and wood has come together, a skyscraper building—the bricks have come all together automatically. They say, “By chance.” What is this nonsense? By chance these bricks have come and piled and become rooms? Just see. These things are going on, rascals. Therefore andhā yathāndhair upanīyamānāḥ [SB 7.5.31]. [aside:] Let him sleep somewhere.

SB 7.5.31

Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṇu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.

Lecture on SB 6.1.68 

Vrindavan 

Sep 4th 1975 

https://vedabase.io/en/library/transcripts/750904sbvrn/

So we cannot violate the laws of God, or dharma. Then we’ll be punished. The punishment is there, awaiting, by the laws of nature. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. The laws of nature is to punish you. So long you are not Kṛṣṇa conscious, the laws of nature will go on punishing you—three kinds of miserable conditions = ādhyātmika, ādhibhautika, ādhidaivika. This is the law. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. You are thinking independent, but that is not the fact. We are dependent, completely dependent on the laws of nature. And laws of nature means laws of God. What is prakṛti? Prakṛti is acting under the direction of Kṛṣṇa. Just like a police constable is working under the direction of magistrate or superior officer, similarly, prakṛti is giving us various types of miserable condition of life directed by the Supreme Personality of Godhead. Mayādhyakṣeṇa prakṛtiḥ suyate sa-carācaram [Bg. 9.10]. Kṛṣṇa says, “Under My superintendence the laws of nature is working.” And what is the laws of nature? That in the human form of life, if you do not endeavor to understand what is God, what you are, what is your relationship with God, what is your duty—these things, if you do not learn, then you are punishable immediately.

kṛṣṇa bhuliya jīva bhoga vañcha kare

pasate māyāra tāre jāpaṭiyā dhare

All the time some people are being rewarded and some people are being punished.. We are seeing it all the time..

BG 3.27 

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

Two persons, one in Kṛṣṇa consciousness and the other in material consciousness, working on the same level, may appear to be working on the same platform, but there is a wide gulf of difference in their respective positions. The person in material consciousness is convinced by false ego that he is the doer of everything. He does not know that the mechanism of the body is produced by material nature, which works under the supervision of the Supreme Lord. The materialistic person has no knowledge that ultimately he is under the control of Kṛṣṇa. The person in false ego takes all credit for doing everything independently, and that is the symptom of his nescience. He does not know that this gross and subtle body is the creation of material nature, under the order of the Supreme Personality of Godhead, and as such his bodily and mental activities should be engaged in the service of Kṛṣṇa, in Kṛṣṇa consciousness. The ignorant man forgets that the Supreme Personality of Godhead is known as Hṛṣīkeśa, or the master of the senses of the material body, for due to his long misuse of the senses in sense gratification, he is factually bewildered by the false ego, which makes him forget his eternal relationship with Kṛṣṇa.

This is our situation and this is very dangerous. When you act in ignorance you make gigantic mistakes

Apricot pits story – cancer patient ..over dose

Vaccine – Poisonous things- very sick – one part of those vaccines where the machine made a mistake.. Mass produced.. 

Sometimes the companies cheat on the batch.. 

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SB 2.9.45 Notes – 2/6/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.45:

  • Nārada instructed the great sage Vyāsadeva as follows: “O greatly fortunate, pious philosopher, your name and fame are universal, and you are fixed in the Absolute Truth with spotless character and infallible vision. I ask you to meditate upon the activities of the Personality of Godhead, whose activities are unparalleled.”
  • Nārada advised meditation upon the transcendental activities of the Lord.
  • Impersonal Brahman has no activities, but the Personality of Godhead has many activities, and all such activities are transcendental, without any tinge of material quality. 
  • When Vyāsadeva fixed his mind in meditation, he did it in bhakti-yoga trance and actually saw the Supreme Person with māyā, the illusory energy, in contraposition. 
  • Perfection of meditation is realization of the Personality of Godhead along with His transcendental activities. Meditation on the impersonal Brahman is a troublesome business for the meditator, as confirmed in the Bhagavad-gītā (12.5): kleśo ’dhikataras teṣām avyaktāsakta-cetasām.
  • People in general have a taste for literatures by instinct. They want to hear and read from the authorities something about the unknown, but their taste is exploited by unfortunate literatures which are full of subject matter for satisfaction of the material senses.
  • There are thousands and thousands of literary men all over the world, and they have created many, many thousands of literary works for the information of the people in general for thousands and thousands of years. Unfortunately none of them have brought peace and tranquillity on the earth. 
  • This is due to a spiritual vacuum in those literatures; therefore the Vedic literatures, especially the Bhagavad-gītā and the Śrīmad-Bhāgavatam, are specifically recommended to suffering humanity to bring about the desired effect of liberation from the pangs of material civilization, which is eating the vital part of human energy. 
  • The Bhagavad-gītā is the spoken message of the Lord Himself recorded by Vyāsadeva, and the Śrīmad-Bhāgavatam is the transcendental narration of the activities of the same Lord Kṛṣṇa, which alone can satisfy the hankering desires of the living being for eternal peace and liberation from miseries.
  • Śrīmad-Bhāgavatam, therefore, is meant for all the living beings all over the universe for total liberation from all kinds of material bondage. Such transcendental narrations of the pastimes of the Lord can be described only by liberated souls like Vyāsadeva and his bona fide representatives who are completely merged in the transcendental loving service of the Lord. 
  • Only to such devotees do the pastimes of the Lord and their transcendental nature become automatically manifest by dint of devotional service. No one else can either know or describe the acts of the Lord, even if they speculate on the subject for many, many years. 
  • The descriptions of the Bhāgavatam are so precise and accurate that whatever has been predicted in this great literature about five thousand years ago is now exactly happening.Therefore, the vision of the author comprehends past, present and future.
  • Such liberated persons as Vyāsadeva are perfect not only by the power of vision and wisdom, but also in aural reception, in thinking, feeling and all other sense activities. 
  • A liberated person possesses perfect senses, and with perfect senses only can one serve the sense proprietor, Hṛṣīkeśa, Śrī Kṛṣṇa the Personality of Godhead. 
  • Śrīmad-Bhāgavatam, therefore, is the perfect description of the all-perfect Personality of Godhead by the all-perfect personality Śrīla Vyāsadeva, the compiler of the Vedas.
  • Śrīla Vyāsadeva and his representatives are pure in thought due to their spiritual enlightenment, fixed in their vows due to their devotional service, and determined to deliver the fallen souls rotting in material activities.
  • While chanting the holy name of the Lord, one should not desire the material advancements represented by religiosity, economic development, sense gratification and ultimately liberation from the material world. As stated by Caitanya Mahāprabhu, the highest perfection in life is to develop one’s love for Kṛṣṇa 
  • When a devotee revives his loving service to the Supreme Personality of Godhead, it should be understood that he has been successful in achieving the desired goal of his life. At that time everything is automatically done by the mercy of the holy name, and the devotee automatically advances in his spiritual progress.

SB 2.9.45 TRANSLATION:

In succession, O King, the great sage Nārada instructed Śrīmad-Bhāgavatam unto the unlimitedly powerful Vyāsadeva, who meditated in devotional service upon the Supreme Personality of Godhead, the Absolute Truth, on the bank of the river Sarasvatī.

In the Fifth Chapter of the First Canto of Śrīmad-Bhāgavatam, Nārada instructed the great sage Vyāsadeva as follows:

atho mahā-bhāga bhavān amogha-dṛk

śuci-śravāḥ satya-rato dhṛta-vrataḥ

urukramasyākhila-bandha-muktaye

samādhinānusmara tad viceṣṭitam

“O greatly fortunate, pious philosopher, your name and fame are universal, and you are fixed in the Absolute Truth with spotless character and infallible vision. I ask you to meditate upon the activities of the Personality of Godhead, whose activities are unparalleled.”

SB 1.5.13

O Vyāsadeva, your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness. And thus you can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage.

So in the disciplic succession of the Brahma sampradāya, the practice of yoga meditation is not neglected. But because the devotees are bhakti-yogīs, they do not undertake the trouble to meditate upon the impersonal Brahman; as indicated here, they meditate on brahma paramam, or the Supreme Brahman. Brahman realization begins from the impersonal effulgence, but by further progress of such meditation, manifestation of the Supreme Soul, Paramātmā realization, takes place. And progressing further, realization of the Supreme Personality of Godhead is fixed. Śrī Nārada Muni, as the spiritual master of Vyāsadeva, knew very well the position of Vyāsadeva, and thus he certified the qualities of Śrīla Vyāsadeva as fixed in the Absolute Truth with great vow, etc. Nārada advised meditation upon the transcendental activities of the Lord. Impersonal Brahman has no activities, but the Personality of Godhead has many activities, and all such activities are transcendental, without any tinge of material quality. If the activities of the Supreme Brahman were material activities, then Nārada would not have advised Vyāsadeva to meditate upon them. And the paraṁ brahma is Lord Śrī Kṛṣṇa, as confirmed in the Bhagavad-gītā. In the Tenth Chapter of the Bhagavad-gītā, when Arjuna realized the factual position of Lord Kṛṣṇa, he addressed Lord Kṛṣṇa in the following words:

paraṁ brahma paraṁ dhāma

pavitraṁ paramaṁ bhavān

puruṣaṁ śāśvataṁ divyam

ādi-devam ajaṁ vibhum

āhus tvām ṛṣayaḥ sarve

devarṣir nāradas tathā

asito devalo vyāsaḥ

svayaṁ caiva bravīṣi me

Arjuna summarized the purpose of the Bhagavad-gītā by his realization of Lord Śrī Kṛṣṇa and thus said, “My dear Personality of Godhead, You are the Supreme Absolute Truth, the Original Person in the eternal form of bliss and knowledge, and this is confirmed by Nārada, Asita, Devala and Vyāsadeva, and, above all, Your personal self has also confirmed it.” (Bg. 10.12-13)

When Vyāsadeva fixed his mind in meditation, he did it in bhakti-yoga trance and actually saw the Supreme Person with māyā, the illusory energy, in contraposition. 

Without Krsna there cannot be maya.. 

As we have discussed before, the Lord’s māyā, or illusion, is also a representation because māyā has no existence without the Lord. Darkness is not independent of light. Without light, no one can experience the contraposition of darkness. However, this māyā, or illusion, cannot overcome the Supreme Personality of Godhead, but stands apart from Him (apāśrayam).

Therefore, perfection of meditation is realization of the Personality of Godhead along with His transcendental activities. Meditation on the impersonal Brahman is a troublesome business for the meditator, as confirmed in the Bhagavad-gītā (12.5): kleśo ’dhikataras teṣām avyaktāsakta-cetasām.

Victim of worthless literature…

SB 1.5.13

O Vyāsadeva, your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness. And thus you can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage.

People in general have a taste for literatures by instinct. They want to hear and read from the authorities something about the unknown, but their taste is exploited by unfortunate literatures which are full of subject matter for satisfaction of the material senses. Such literatures contain different kinds of mundane poems and philosophical speculations, more or less under the influence of māyā, ending in sense gratification. These literatures, although worthless in the true sense of the term, are variously decorated to attract the attention of the less intelligent men. Thus the attracted living entities are more and more entangled in material bondage without hope of liberation for thousands and thousands of generations. Śrī Nārada Ṛṣi, being the best amongst the Vaiṣṇavas, is compassionate toward such unfortunate victims of worthless literatures, and thus he advises Śrī Vyāsadeva to compose transcendental literature which is not only attractive but can also actually bring liberation from all kinds of bondage. Śrīla Vyāsadeva or his representatives are qualified because they are rightly trained to see things in true perspective. Śrīla Vyāsadeva and his representatives are pure in thought due to their spiritual enlightenment, fixed in their vows due to their devotional service, and determined to deliver the fallen souls rotting in material activities. The fallen souls are very eager to receive novel informations every day, and the transcendentalists like Vyāsadeva or Nārada can supply such eager people in general with unlimited news from the spiritual world. In the Bhagavad-gītā it is said that the material world is only a part of the whole creation and that this earth is only a fragment of the whole material world.

There are thousands and thousands of literary men all over the world, and they have created many, many thousands of literary works for the information of the people in general for thousands and thousands of years. Unfortunately none of them have brought peace and tranquillity on the earth. This is due to a spiritual vacuum in those literatures; therefore the Vedic literatures, especially the Bhagavad-gītā and the Śrīmad-Bhāgavatam, are specifically recommended to suffering humanity to bring about the desired effect of liberation from the pangs of material civilization, which is eating the vital part of human energy. The Bhagavad-gītā is the spoken message of the Lord Himself recorded by Vyāsadeva, and the Śrīmad-Bhāgavatam is the transcendental narration of the activities of the same Lord Kṛṣṇa, which alone can satisfy the hankering desires of the living being for eternal peace and liberation from miseries. Śrīmad-Bhāgavatam, therefore, is meant for all the living beings all over the universe for total liberation from all kinds of material bondage. Such transcendental narrations of the pastimes of the Lord can be described only by liberated souls like Vyāsadeva and his bona fide representatives who are completely merged in the transcendental loving service of the Lord. Only to such devotees do the pastimes of the Lord and their transcendental nature become automatically manifest by dint of devotional service. No one else can either know or describe the acts of the Lord, even if they speculate on the subject for many, many years. The descriptions of the Bhāgavatam are so precise and accurate that whatever has been predicted in this great literature about five thousand years ago is now exactly happening. Therefore, the vision of the author comprehends past, present and future. Such liberated persons as Vyāsadeva are perfect not only by the power of vision and wisdom, but also in aural reception, in thinking, feeling and all other sense activities. A liberated person possesses perfect senses, and with perfect senses only can one serve the sense proprietor, Hṛṣīkeśa, Śrī Kṛṣṇa the Personality of Godhead. Śrīmad-Bhāgavatam, therefore, is the perfect description of the all-perfect Personality of Godhead by the all-perfect personality Śrīla Vyāsadeva, the compiler of the Vedas.

CC ADI 7.84

“ ‘Religiosity, economic development, sense gratification and liberation are known as the four goals of life, but before love of Godhead, the fifth and highest goal, these appear as insignificant as straw in the street.

While chanting the holy name of the Lord, one should not desire the material advancements represented by religiosity, economic development, sense gratification and ultimately liberation from the material world. As stated by Caitanya Mahāprabhu, the highest perfection in life is to develop one’s love for Kṛṣṇa (premā pum-artho mahān śrī-caitanya-mahāprabhor matam idam). When we compare love of Godhead with religiosity, economic development, sense gratification and liberation, we can understand that these achievements may be desirable objectives for bubhukṣus, or those who desire to enjoy this material world, and mumukṣus, or those who desire liberation from it, but they are very insignificant in the eyes of a pure devotee who has developed bhāva, the preliminary stage of love of Godhead.

Dharma (religiosity), artha (economic development), kāma (sense gratification) and mokṣa (liberation) are the four principles of religion that pertain to the material world. Therefore in the beginning of Śrīmad-Bhāgavatam it is declared, dharmaḥ projjhita-kaitavo ’tra: cheating religious systems in terms of these four material principles are completely discarded from Śrīmad-Bhāgavatam, for Śrīmad-Bhāgavatam teaches only how to develop one’s dormant love of God. 

 cheating religious systems in terms of these four material principles – current brahmanas who are making a living out of pujas… 

The Bhagavad-gītā is the preliminary study of Śrīmad-Bhāgavatam, and therefore it ends with the words sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: “Abandon all varieties of religion and just surrender unto Me.” (Bg. 18.66) To adopt this means, one should reject all ideas of religiosity, economic development, sense gratification and liberation and fully engage in the service of the Lord, which is transcendental to these four principles. Love of Godhead is the original function of the spirit soul, and it is as eternal as the soul and the Supreme Personality of Godhead. This eternity is called sanātana. When a devotee revives his loving service to the Supreme Personality of Godhead, it should be understood that he has been successful in achieving the desired goal of his life. At that time everything is automatically done by the mercy of the holy name, and the devotee automatically advances in his spiritual progress.

If you want to make spiritual progress you have to come to the standard that SP is insisting.

BG 2.42-43

Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

People in general are not very intelligent, and due to their ignorance they are most attached to the fruitive activities recommended in the karma-kāṇḍa portions of the Vedas. They do not want anything more than sense gratificatory proposals for enjoying life in heaven, where wine and women are available and material opulence is very common. In the Vedas many sacrifices are recommended for elevation to the heavenly planets, especially the Jyotiṣṭoma sacrifices. In fact, it is stated that anyone desiring elevation to heavenly planets must perform these sacrifices, and men with a poor fund of knowledge think that this is the whole purpose of Vedic wisdom. It is very difficult for such inexperienced persons to be situated in the determined action of Kṛṣṇa consciousness. As fools are attached to the flowers of poisonous trees without knowing the results of such attractions, unenlightened men are similarly attracted by such heavenly opulence and the sense enjoyment thereof.

In the karma-kāṇḍa section of the Vedas it is said, apāma somam amṛtā abhūma and akṣayyaṁ ha vai cāturmāsya-yājinaḥ sukṛtaṁ bhavati. In other words, those who perform the four-month penances become eligible to drink the soma-rasa beverages to become immortal and happy forever. Even on this earth some are very eager to have soma-rasa to become strong and fit to enjoy sense gratifications. Such persons have no faith in liberation from material bondage, and they are very much attached to the pompous ceremonies of Vedic sacrifices. They are generally sensual, and they do not want anything other than the heavenly pleasures of life. It is understood that there are gardens called Nandana-kānana in which there is good opportunity for association with angelic, beautiful women and having a profuse supply of soma-rasa wine. Such bodily happiness is certainly sensual; therefore there are those who are purely attached to such material, temporary happiness, as lords of the material world.

10 subjects of Srimad Bhagavatam

  1. Creation of universe
  2. Sub creation
  3. positioning of living entities in various planetary systems.
  4. Posanam: the Lord’s protection for the devotees.
  5. inclination to act.
  6. Change of manus
  7. Science of God
  8. Returning home back to godhead
  9. Liberation
  10. Summon Bonum

Karma yoga – They live piously, halfway house, do not want to surrender.. They rely on brahmanas.. 

As long as there are material desires you cannot get out of this material world. Even one desire.. Unless Karma yogis surrender and get the guidance of a spiritual master one cannot go out… 


Hare Krsna Homework for next class- 

Read BG 12.5 Translation and Purport and explain why it is so difficult to obtain perfection by following the mayavadi process and at the same time explain why it is so easy in Krsna Consciousness to attain perfection by reading BG 12.6 & 7.

References – CC ADI chapter 7 , please research and find other references. 

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SB 2.9.43 Notes – 2/4/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.43 :

  • The vedas declare – “Only unto one who has unflinching devotion to the Lord and to the spiritual master does transcendental knowledge become automatically revealed.”
  • Receiving transcendental knowledge is not like exchanging dollars; such knowledge has to be received by service to the spiritual master.
  •  As Brahmājī received the knowledge directly from the Lord by satisfying Him fully, similarly one has to receive the transcendental knowledge from the spiritual master by satisfying him. The spiritual master’s satisfaction is the means of assimilating transcendental knowledge. 
  • One who is now the disciple is the next spiritual master. And one cannot be a bona fide and authorized spiritual master unless one has been strictly obedient to his spiritual master. 
  • One who is not self-controlled, specifically in sex life, can become neither a disciple nor a spiritual master. [TOP CRITERION]  
  • One must have disciplinary training in controlling speaking, anger, the tongue, the mind, the belly and the genitals. One who has controlled the particular senses mentioned above is called a gosvāmī. Without becoming a gosvāmī one can become neither a disciple nor a spiritual master. 
  • The so-called spiritual master without sense control is certainly the cheater, and the disciple of such a so-called spiritual master is the cheated.
  • The so-called formal spiritual master and disciple are not facsimiles of Brahmā and Nārada or Nārada and Vyāsa. The relationship between Brahmā and Nārada is reality, while the so-called formality is the relation between the cheater and cheated.
  • One should not think of Brahmājī as a dead great-grandfather, as we have experience on this planet. He is the oldest great-grandfather, and he is still living, and Nārada is also living.
  • Śrīla Rūpa Gosvāmī has also quoted a definition from the Nārada Pañcarātra, as follows: “One should be free from all material designations and, by Kṛṣṇa consciousness, must be cleansed of all material contamination. He should be restored to his pure identity, in which he engages his senses in the service of the proprietor of the senses.”
  • Letter to Upendra 1970 – “So far responsibility is concerned, there is an action in Bhaktirasamrta Sindhu to be executed by the devotee which is called Krsna arthe akhila cesta which means to take all kinds of responsibilities for Krsna’s sake”
  • The mahātmā does not divert his attention to anything outside Kṛṣṇa, because he knows perfectly well that Kṛṣṇa is the original Supreme Person, the cause of all causes. There is no doubt about it. Such a mahātmā, or great soul, develops through association with other mahātmās, pure devotees.
  • Laws of Nature (Bad Karma) – The direct offender is more responsible for sinful activities than the indirect enjoyer. The great learned scholar Canakya Pandita says, therefore, that whatever one has in his possession had better be spent for the cause of sat, or the Supreme Personality of Godhead, because one cannot take his possessions with him. They remain here, and they will be lost. Either we leave the money or the money leaves us, but we will be separated. The best use of money as long as it is within our possession is to spend it to acquire and propagate Krsna consciousness.
  • When a man steals some money, if he is caught and agrees to return it, he is not freed from the criminal punishment. By the law of the state, even though he returns the money, he has to undergo the punishment. Similarly, the money earned by a criminal process may be left by the man when dying, but by superior arrangement he carries with him the effect, and therefore he has to suffer hellish life.

SB 2.9.43 TRANSLATION:

The great sage Nārada also inquired in detail from his father, Brahmā, the great-grandfather of all the universe, after seeing him well satisfied.

The process of understanding spiritual or transcendental knowledge from the realized person is not exactly like asking an ordinary question from the schoolmaster. The schoolmasters in the modern days are paid agents for giving some information, but the spiritual master is not a paid agent. Nor can he impart instruction without being authorized. In the Bhagavad-gītā (4.34) the process of understanding transcendental knowledge is directed as follows:

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ

Arjuna was advised to receive transcendental knowledge from the realized person by surrender, questions and service. Receiving transcendental knowledge is not like exchanging dollars; such knowledge has to be received by service to the spiritual master. As Brahmājī received the knowledge directly from the Lord by satisfying Him fully, similarly one has to receive the transcendental knowledge from the spiritual master by satisfying him. The spiritual master’s satisfaction is the means of assimilating transcendental knowledge. One cannot understand transcendental knowledge simply by becoming a grammarian. The Vedas declare:

yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ

“Only unto one who has unflinching devotion to the Lord and to the spiritual master does transcendental knowledge become automatically revealed.” (Śvetāśvatara Upaniṣad 6.23) Such relationship between the disciple and the spiritual master is eternal. One who is now the disciple is the next spiritual master. [defeats Rithviks…. They made something up due to extreme frustration] And one cannot be a bona fide and authorized spiritual master unless one has been strictly obedient to his spiritual master. 

Strictly obedient – 

Oath we took during initiation, 4 regs, 16 rounds of chanting everyday.. This is something we should strictly do everyday.. Only eat prasadam, offered to krsna with love and affection, no coffee and tea, there are different aspects – np seeing, no desiring, no planning, no talking about it.. 

Vaco Vegam manasa krodha vegam.. Etan visayo dhira.. Such a person go anywhere in the world and make disciples.. 

Rest early, wake up early, regulate eating, sleeping.. 

Absolute faith in Guru and Krsna.. 

Krsna will give the sincere and strict disciple all the knowledge required to go back to Godhead.. 

The truth is hidden in the heart of a pure devotee, in order to ascertain the truth is to follow in the footsteps of the pure devotee – SP, acharyas… 

We cannot imitate them but we can follow them in their footsteps.. 

Brahmājī, as a disciple of the Supreme Lord, received the real knowledge and imparted it to his dear disciple Nārada, and similarly Nārada, as spiritual master, handed over this knowledge to Vyāsa and so on. Therefore the so-called formal spiritual master and disciple are not facsimiles of Brahmā and Nārada or Nārada and Vyāsa. The relationship between Brahmā and Nārada is reality, while the so-called formality is the relation between the cheater and cheated.

We should not think the relationship bet Brahma and Narada as ritual, it is real.. Narada is completely surrendered to Brahma. Simply accepting a family guru and getting your upanayanam is not what is being explained here. 

 It is clearly mentioned herewith that Nārada is not only well-behaved, meek and obedient, but also self-controlled. One who is not self-controlled, specifically in sex life, can become neither a disciple nor a spiritual master. [TOP CRITERION]  One must have disciplinary training in controlling speaking, anger, the tongue, the mind, the belly and the genitals. One who has controlled the particular senses mentioned above is called a gosvāmī. Without becoming a gosvāmī one can become neither a disciple nor a spiritual master. The so-called spiritual master without sense control is certainly the cheater, and the disciple of such a so-called spiritual master is the cheated.

One should not think of Brahmājī as a dead great-grandfather, as we have experience on this planet. He is the oldest great-grandfather, and he is still living, and Nārada is also living. The age of the inhabitants of the Brahmaloka planet is mentioned in the Bhagavad-gītā. The inhabitants of this small planet earth can hardly calculate even the duration of one day of Brahmā.

The relationship between spiritual master and disciple is fruitful when the disciple is completely surrendered and always doing favorable service

SP was married and had 5 kids and at certain point he gave it all up.. It was not whimsical.. Not putting them into anxiety.. Kids were married and he was sure that his wife was taken care of .. 

PURE DEVOTIONAL SERVICE

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣikeṇa hṛṣīkeśa

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

“ ‘Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord.’

False identities.. 

Example – Bay area vaishnava sanga society of homosexuals.. Adjectives.. So many adjectives that we cannot let you.. I am going to serve him by refusing to allow you to come in with those adjectives… without adjectives you are welcome to come.. 

UPADHIS – are all these adjectives.. 

Śrīla Rūpa Gosvāmī has also quoted a definition from the Nārada Pañcarātra, as follows: “One should be free from all material designations and, by Kṛṣṇa consciousness, must be cleansed of all material contamination. He should be restored to his pure identity, in which he engages his senses in the service of the proprietor of the senses.” So when our senses are engaged for Kṛṣṇa, the actual proprietor of the senses, that activity is called devotional service. In our conditioned state our senses are engaged in serving the bodily demands. When the same senses are engaged in executing the order of Kṛṣṇa, our activities are called bhakti.

As long as one identifies himself as belonging to a certain family, a certain society, or a certain nation, he is said to be covered with designations. When one is fully aware that he does not belong to any family, society, or country but is eternally related to Kṛṣṇa, he then realizes that his energy should be employed not in the interests of so-called family, society, or country but in the interests of Kṛṣṇa. This is purity of purpose and the platform of pure devotional service in Kṛṣṇa consciousness.

Letter to Upendra 1970 

So far responsibility is concerned, there is an action in Bhaktirasamrta Sindhu to be executed by the devotee which is called Krsna arthe akhila cesta which means to take all kinds of responsibilities for Krsna’s sake. Sometimes I also think that let me go back to Vrndavana, in that peaceful situation, to live without any responsibilities; still, in this old age, I take the responsibility of managing our quite a big Institution now, and I have to reply so many letters from different centers to give them instruction. As an old man I can take relief from this work immediately, but for Krsna’s sake I am pulling on even though there is sometimes personal inconveniences. So let us act in that way all together for Krsna’s sake.

Bhakti – Art of eternal love

https://vedabase.io/en/library/bhakti/6/

This cultivation of Kṛṣṇa consciousness is not material. The Lord has three general energies – namely, the external energy, the internal energy, and the marginal energy. The living entities are called marginal energy, and the material cosmic manifestation is the action of the external, or material, energy. Then there is the spiritual world, which is a manifestation of the internal energy. The living entities, who are called marginal energy, perform material activities when acting under the inferior, external energy. And when they engage in activities under the internal, spiritual energy, their activities are called Kṛṣṇa conscious. This means that those who are great souls or great devotees do not act under the spell of the material energy, but act instead under the protection of the spiritual energy. Any activities done in devotional service, or in Kṛṣṇa consciousness, are directly under the control of the spiritual energy. In other words, energy is a sort of strength, and this strength can be spiritualized by the mercy of both the bona fide spiritual master and Kṛṣṇa.

In the Caitanya-caritāmṛta, by Kṛṣṇadāsa Kavirāja Gosvāmī, Lord Caitanya states that it is a fortunate person who comes in contact with a bona fide spiritual master by the grace of Kṛṣṇa. To one who is serious about spiritual life Kṛṣṇa gives the intelligence to come in contact with a bona fide spiritual master, and then by the grace of the spiritual master one becomes advanced in Kṛṣṇa consciousness. In this way the whole jurisdiction of Kṛṣṇa consciousness is directly under the spiritual energy – Kṛṣṇa and the spiritual master.

BG 9.13 

O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.

In this verse the description of the mahātmā is clearly given. The first sign of the mahātmā is that he is already situated in the divine nature. He is not under the control of material nature. And how is this effected? That is explained in the Seventh Chapter: one who surrenders unto the Supreme Personality of Godhead, Śrī Kṛṣṇa, at once becomes freed from the control of material nature. That is the qualification. One can become free from the control of material nature as soon as he surrenders his soul to the Supreme Personality of Godhead. That is the preliminary formula. Being marginal potency, as soon as the living entity is freed from the control of material nature, he is put under the guidance of the spiritual nature. The guidance of the spiritual nature is called daivī prakṛti, divine nature. So when one is promoted in that way – by surrendering to the Supreme Personality of Godhead – one attains to the stage of great soul, mahātmā.

The mahātmā does not divert his attention to anything outside Kṛṣṇa, because he knows perfectly well that Kṛṣṇa is the original Supreme Person, the cause of all causes. There is no doubt about it. Such a mahātmā, or great soul, develops through association with other mahātmās, pure devotees. Pure devotees are not even attracted by Kṛṣṇa’s other features, such as the four-armed Mahā-viṣṇu. They are simply attracted by the two-armed form of Kṛṣṇa. They are not attracted to other features of Kṛṣṇa, nor are they concerned with any form of a demigod or of a human being. They meditate only upon Kṛṣṇa in Kṛṣṇa consciousness. They are always engaged in the unswerving service of the Lord in Kṛṣṇa consciousness.

Laws of Nature – BAD KARMA – pg 32

http://files.krishna.com/en/pdf/e-books/Laws_of_Nature.pdf
 When a man earns money by unfair means and maintains his family and himself with that money, the money is enjoyed by many members of the family, but he alone goes to hell and suffers the resultant sinful reactions accrued from such a violent and illicit life. For example, if a man secures some money by killing someone and with that money maintains his family, those who enjoy the black money earned by him are also partially responsible and are also sent to hell, but he who is the leader is especially punished. The money he earned is left in this world, and he takes only the sinful reaction. In this world also, if a person acquires some money by murdering someone, the family is not hanged, although its members are sinfully contaminated. But the man who commits the murder and maintains his family is himself hanged as a murderer. The direct offender is more responsible for sinful activities than the indirect enjoyer. The great learned scholar Canakya Pandita says, therefore, that whatever one has in his possession had better be spent for the cause of sat, or the Supreme Personality of Godhead, because one cannot take his possessions with him. They remain here, and they will be lost. Either we leave the money or the money leaves us, but we will be separated. The best use of money as long as it is within our possession is to spend it to acquire and propagate Krsna consciousness.

TEXT 32: “Thus, by the arrangement of the Supreme Personality of Godhead, the maintainer of kinsmen is put into a hellish condition to suffer for his sinful activities, like a man who has lost his wealth.” 

PURPORT: The example set herein is that the sinful person suffers just like a man who has lost his wealth. The human form of body is achieved by the conditioned soul after many, many births and is a very valuable asset. Instead of utilizing this life to get liberation, if one uses it simply for the purpose of maintaining his so-called family and therefore performs foolish and unauthorized action, he is compared to a man who has lost his wealth and who, upon losing it, laments. When wealth is lost, there is no use lamenting, but as long as there is wealth, one has to utilize it properly and thereby gain eternal profit. It may be argued that when a man leaves his money earned by sinful activities, he also leaves his sinful activities here with his money. But it is especially mentioned herein that by superior arrangement, although the man leaves behind his sinfully earned money, he carries the effect of it. When a man steals some money, if he is caught and agrees to return it, he is not freed from the criminal punishment. By the law of the state, even though he returns the money, he has to undergo the punishment. Similarly, the money earned by a criminal process may be left by the man when dying, but by superior arrangement he carries with him the effect, and therefore he has to suffer hellish life.

Example – Henry Ford – Ambarish prabhuji..George Harrison..

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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