Srimad-Bhagavatam 10.5.1-2
Bhakti Vijnana Goswami · Mayapur · 2024
Chapters
Recitation of Srimad-Bhagavatam verse
Yam pravrajantam anupetam apetakṛtyam dvaipāyano virahakātara ājuhāva putreti tanmayatayā taruvābhineduḥ taṁ sarva-bhūta-hṛdayaṁ munim nato 'smi Nārāyaṇaṁ namaskṛtya naraṁ caiva narottamam devīṁ sarasvatīṁ vyāsaṁ tato jayam udīrayet naṣṭa-prāyeṣv abhadreṣu nityam bhāgavata-sevayā bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī
hare krishna with Vasudev. Sisukacha Nandaha Tu Atma Utpanne atmaja jata ahladaha, mahamanaha, Ahoya, Vipran, Devagyan, Snataha, Shu Alankritaha, Vachatva, Svastyyan Jatakarmatya Vai Karayam Asam Vidhivat,
Vidva, Pitri, Deva, Deva, Archanam, Archanam, Tath, Tata, Srisukovacha, nandastvatma jautpan, nandastmaupane, nandastvatma jautpan Ja tahlada mahamanaha, jatahlada mahamanaha. Ahuya vipranvedakyan, Ahuya
Vipram Vedagyan, Snatak su chiralankritaha, snataksu chiralankritah, shi sukuvacha nandastvatmanjautpanne, Jatah Mahamanaha, Ahuyavipran Vedayan, Vedagyan, Snatak Shu chiralankritaha, veta, Sisuku Bacha, Shi
Sukadeva Gaswami said, Sukadeva Gaswami says, Nandaha, nanda, nanda, nanda to indeed Atmaja his son Utpanne having been born Jata overwhelmed. Ahladaha. In great jubilation. Mahamanaha. Who was great-minded. Ahuya invited Vran
the Brahmanas Vedakyan Who were fully conversant with in Vedic knowledge, Snataha taking a full bath, suchihi purifying himself. Alankritaha being dressed very nicely. With ornaments and fresh garments.
The next verse Vachayitva Swastyanam, Jatakarmat Majasyavai, Jatakaaram, Karayan Asha, Vidivat, Vidivat, Pitri Devar Chanamtadha, Pritrideva Chanamtata, Translation.
Sukadeva Gaswami said Nandama Raj was naturally very magnanimous. And when Lord Shri Krishna appeared as his son, he was overwhelmed by jubilation.
Therefore, after bathing and purifying himself and dressing himself properly, he invited Brahmanas who knew how to recite Vedic mantras.
After having these qualified Brahmanas recite auspicious Vedic hymns, he arranged to have the Vedic birth ceremony celebrated for his newborn child according to the rules and regulations,
and he also arranged for the worship of the demigods and four fathers.
Vishvanatha Chakravarti Thakur's purport analysis
Purport. Silvisvanat Chakravarti Thakur has discussed the significance of the world Nandas to. The word to, he says, is not used to fulfill the sentence because without to the sentence is complete.
Therefore, the word to is used for a different purpose. Although Krishna appeared as the son of Devaki, Devaki and Vasudeva did not enjoy the Jatakarma, the festival of the birth ceremony.
Instead this ceremony was enjoyed by Nanda Maharaja, as stated here Nandasvatmaja Utpane Jata Glada, Mahama, Naha. Nanda Maharaj Met Vasudeva Vasudeva could not disclose your son, Krishna, is actually my son.
You are his father in a different ways spiritually. Because of fear of Kamsavasudeva could not observe the festival for Krishna's birth. Nanda Maharaja, however, took full advantage of this opportunity.
The Jata Karma ceremony can take place when the umbilical cord connecting the child to the placenta is cut.
However, since Krishna was brought by Vasudeva to the house of Nanda Maharaj, there was no chance for this to happen.
In this regard, Vishwanat Chakravati Thakur describes to prove, desires to prove with evidence from many Shastras that Krishna actually took birth as the son of Yashoda before the birth of Yoga Maya, who is therefore described as the Lord's younger sister.
Even though there may be doubts about the cutting of the umbilical cord, and even though it is possible that this was not done when the Supreme Personality of God had appears. Such events are regarded as factual.
Krishna appeared as Varahadev from the nostril of Brahma, and therefore Brahmā is described as the father of Varahadev.
Although significant other words Karayan Asha Vidhivat being Kavarmalt also being overwhelmed with jubilation over the birth of his son, Nanda Mahārāja did not see whether the cord was cut or not.
Thus he performed the ceremony when very gorgeously according to the opinion of some authorities. Krishna was actually born as the son of Yashoda. In any case, without regard for material understanding,
we can accept that Nanda Mahārāja's celebration for the ceremony of Krishna's birth was proper. This ceremony is therefore well known everywhere as nandotsava. Śrīla Prabhupāda kī jai.
Nandastvatma Jayut panejata hlada mahamanaha Ahuya Vipran Vedagyan Snath Suchir Alankritaha.
Namaḥ oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhaktivedānta-svāmin iti nāmine namaste sārasvate deve gaura-vāṇī- प्रचारिणे निर्विशेष-शून्यवाद-पाश्चात्य-देश-तारिणे वांछा-कल्पतरुभ्यश्च कृपा-सिन्धुभ्य एव च पतितानां पावनेभ्यो वैष्णवेभ्यो नमो नमः bevacha Pattitanam Pavane Byu Vaishnava Byona Monamha,
Jaya Śrī Kṛṣṇa Caitanya Prabhup Nityānanda Śrīvadvaita Gadādhara Śrīvāsādi Gaura Bhakta Vṛnda, Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare. Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.
Krishna's birth in Vrindavan versus Mathura
Ntah praviši, mam wach, sandji vai ki la Shakti Darah, Swadamna, Aniam Shahsta, Sravam, Dwagari, Prananda, Puru Shahtob, swasia stuvishwastika lap prasidha tam, dyantu butani, sivam mitho dia, manascha vadram bajata dooksach, a veșatam no matin atpia keep Hare Krishna.
So Janmashtami is approaching, and therefore I have chosen this verse. Which actually, according to our acharyas, disclose uh Who was the real father of Krishna? It is well known from Puranas and even
from Śrīmad-Bhāgavatam itself and from Harivaṁśa Purana, that Krishna is the son of Vāsudeva. And if you ask any other vaiṣṇava, they will say, yes, Krishna is the son of Devakī and Vāsudeva. But our Ācāryas say no,
Krishna is not the son of Devakī Vāsudeva.
Vāsudeva Krishna, who was born in Mathura, he is son of Vāsudeva, no problem. But Krishna, who was born in Vrindavan, is the son of Nanda Mahārāja and Yaśodā. And he really took birth from Nanda Mahārāja and Yaśodā.
So, this is a very important point of our philosophy. Because according to our philosophy, God can be born only to somebody who loves Him.
And because Nanda and Yaśodā loved Krishna so much, much more than Devakī and Vāsudeva, how could he not be born to them? In fact, he was not born to Vāsudeva. He appeared in his four-armed form.
I only have two arms, so it's very difficult for me to show how it happened. But he didn't really be born. He appeared. He manifested himself.
He manifested himself because Vāsudeva and Devakī were performing austerities, they were praying to God, they were doing all kinds of rituals to obtain God as His Son.
But in Vṛndāvana Krishna didn't appear in his four-arm form.
In fact, his mother would be very worried if he had four arms. You know, normally she probably would call some Vedas to cut the exorcism action, because he was a normal baby as a reciprocation for their love. They had such a strong love that Krishna became a real child.
And this is a very important point of our philosophy, uh, which Krishna himself explains in Bhagavad-gītā. In which verse of Bhagavad-gītā he explains this? Yayā yathā, yes, very good.
So Krishna says that I reciprocate, that I uh do something according to the condition of the heart of a person. Sometimes we also think, you know, why Krishna doesn't appear in front of me? It's simple.
We don't want it to the extent that Krishna would fulfill our desire. He gives us whatever we want. Whatever we get, it's uh according to our desire ultimately.
And therefore, because Nanda Mahārāja had a complete concentration, because Nanda Mahārāja was completely fixed, He wanted to have Krishna as his son. Krishna appeared as his son. As his little baby. And he was crying.
And here the commentators they say the umbilical cord may be there, may not be there. But actually it was there. Otherwise it would be matter of great concern how the baby can be born without umbilical cord, so therefore
it is said here very clearly, Krishna's tu ātmā ātmā utpanna. But Krishna. Krishna's tu. What does this tu mean? Tu means but, right? You know that, right? Yes, okay. So this is the first verse of the fifth chapter.
And in the first verse of the fifth chapter, Śukadeva Gosvāmī says, tu. Tu usually what does tu or but means? When you say but, what do you mean when you say but? Yes, please tell.
Uh you want to say something different from what was said before, right? You know I want to chant sixteen rounds but I cannot. So when you say but you want to say something different from what was said before.
So when Śukadeva Gosvāmī says in the first verse of the fifth chapter of uh uh skandha of Śrīmad-Bhāgavatam, tu, he wants to say something different uh according to what he said before.
And in the previous uh chapter it was described how Krishna
appeared in the prison cell of Mathurā and how he appeared in his four-armed form in front of Vasudeva and Devakī. So here tu says, but something completely different happened in Vṛndāvana.
Krishna appeared, but not in four-armed form. Krishna was born from the womb of Yaśodā.
Lineage and generosity of Parjanya Maharaja
Krishna appeared in Vṛndāvana, but he didn't appear in a mysterious way, he appeared in a very normal way being the child and actually our uh ācāryas they described the story which is behind the appearance of Lord Krishna in Vrindavan. How this attachment to Lord Krishna was growing in the heart of Devakī and Nanda's show. So I will tell this little story according to Gopal Champu.
I only have how many minutes more? Okay. So it is explained in the ninth canto of Śrīmad-Bhāgavatam, that the grand-grandfather of Krishna was Maharaja Devamida. He was a great king and he was ruling in Madhura.
And he had two wives. Uh, one of his wives was Kshatriya, and from uh his uh kshatriya wife, he begot a son which he called Śūrasena.
And another wife of Maharaja Devamida was a Vaiśya woman. And from this wife, another son was born, and his name was Parjania. And Parjania became the grandfather of Krishna.
So when two sons of Maharaja Devamida grew the Kshatriya son became the king. And Vaishya's son he became nobody because he was not entitled to get the part of his ancestry kingdom.
So he went on another side of Yamuna and Gakula. He settled in Gakula, Parjani Maharaj. And when he settled in Gakula, he basically had nothing. But one thing he had. He had a very generous heart.
And because he had a very generous heart, he obtained everything. What he started doing, because of having this generous heart, he started serving brāhmaṇas.
Sometimes people, when they have nothing, they become very stingy, they become very kṛpaṇa, they become very greedy.
But Parjanya Mahārāja, even though he had nothing, he had maybe you know two cows and one bull or whatever. He had very little, but he started serving Brahmanas and he was ready to give everything.
And that's the reason why he was called Parjanya—do you know what Parjanya means in Sanskrit? Yeah, no, Parjanya means rain cloud; Parjanya means this cloud which gives rain. So he was acting as the rain cloud.
Rain cloud doesn't, you know, depend on anyone to beg. You know, you never go to rain cloud and say, rain cloud, please give me the rain. The rain cloud gives the rain on its own, right? You don't ask.
And a rain cloud just gives because that's the nature of the rain cloud. The nature of Parjani was to give. And because he was so eager to give, Krishna gave him so much.
His wealth was growing and growing and growing because he was ready to give. That's a very important lesson which we all have to understand. If we want to get, we first have to give. Unless we give, we will never get.
Even if we get something, without giving, whatever we get will not remain with us. It will not remain stable with us.
So Parjani was giving and giving and giving, and because he was giving, Krishna was giving him more, more and more. It is actually said that this is a very subtle law of nature. When you give uh some vacuum appears.
You know what vacuum is? Yeah. Vacuum what is it? It pulls stuff into a into a like a little container. Yeah. So vacuum is emptiness, right? When you uh pump out the uh Air, then it becomes vacuum, right?
So when you give, also some emptiness appears. And when the vacuum appears, and you open this pot in which vacuum happened. What will happen with this pot? Yeah. The air will rush in.
So in the same way when we give some vacuum appears, and because vacuum appears, it attracts it kind of yeah, it attracts something. So that's the law of nature. If you give, then something naturally comes to you.
And Parjanya Maharaja was like this. He was giving and giving and giving, and brāhmaṇas were giving him blessings. And blessings of the brāhmaṇas are very powerful. You all future brāhmaṇas.
You have to know that your blessings will be very powerful if you become real brāhmaṇas. If brāhmaṇas says something, tathāstu, let it be like this, it will happen for sure.
So you should become powerful brāhmaṇas whose words will come true in any circumstances.
So Brahmanas would say to Parjanya Mahārāja: Tathāstu, let you become wealthy, let you become healthy, let you become very prosperous.
And Parjanya Mahārāja was growing and growing and growing, so much so that all the cowherds who were living on the other side of Yamunā in this Gokula area.
They became so happy with him and they unanimously elected him as a leader. Sometimes it is said that democracy is bad. Actually, proper democracy is good because even in Vedic times there was democracy.
You know, all the cowherds. They, uh, but actually it's not democracy, because in democracy, the worst people become the rulers. This is meritocracy.
When the best people become the rulers, all the good people elect the best out of them. So they elected Parjanya Mahārāja as their ruler, as their king, And Parjanya Mahārāja started ruling very justly.
Actually, there is a very important Vedic ceremony when somebody becomes the king. There is this, uh, rājyābhiṣeka special ceremony to anoint somebody, anoint somebody as a king.
And during this ceremony, the king, the future king, he gives the vow. That's the most important part of the whole ceremony. Actually, any ceremony which is performed, the most important part is Sankalpa.
Sankalpa, the ceremony is actually only garnish to the sankalpa. Only the ritual which helps to perform the sankalpa. Sankalpa is the most important. When vivāha ceremony is being performed,
then the sankalpa is the most important when the future husband and future wife say, you know, we will devote ourselves to each other, we will serve each other and we will do it till the end of our life.
So during the rājyābhiṣeka, the ceremony of anointing somebody as a king, the most important part is when the king gives sankalpa, the future king.
He says, My Sankalpa, here I solemnly vow that I will not act for my own self. From now on, I will only act for the sake of my subjects, for the sake of those people who are with me.
So Parjanya Mahārāja gave this vow, and he was true to his vow. Why is this Vedic culture so great? Because people by giving the proper vows and then following their vows.
Once they said, like it is said that Lord Rāmacandra was ekāvacana. Ekāvacana means he would say one word and he would never deviate from this word. That would make him so strong.
So Parjani Maharaj became the king and he was ruling nicely and he had a wife. Who knows what was the name of Parjani Maharaja's wife? Her name was Garyesi Devi.
And Parjani Maharaj and Garyesi Devi uh gave uh birth to five sons. Who knows who were their five sons? Yes, please. Nanda. Nanda Sunanda Sunanda Upananda
Virtues of Nanda Maharaja and his brothers
Ubananda Mahananda No. They were all Mahanandas but Abhinanda and Nandana. And Nanda what does nanda mean? Happy. No No, not what what does it mean? No. What does it mean? Sun only Nanda
means joy, but nanda also means the one who gives joy. Yes, it's happiness and it's somebody who gives joy. So it is said when these five nandas appear in the house of Parjania.
He became very joyful because there are five manifestations of joy personified appears as his sons. And he became so joyful, and everyone was so joyful. And he was loving them so much.
See, this is also a very great and very important secret of the whole story, which we will see very soon.
You know, Parjania was loving his children, his sons so much that they didn't have any competition with themselves. There was no sense of rivalry.
If we study history, if a king has five sons, it means that there will be at least five causes for fight. There will be five quarrels. And sometimes when the kings rule, you know, their sons kill each other.
The brothers kill the brothers. Why? Because they want the kingdom. Yeah, because they want the kingdom, natural.
But in case of Nanda Maharaj, his sons didn't hate each other, didn't fight with each other. Why? Because they had a lot of love from their father. Yes. You're very correct. Thank you. I think you should sit here.
Because you know the philosophy. Because they had so much love, they felt so much protected. And because they were protected, they didn't have any envy within the heart. Envy is actually the result of lack of love.
When we feel that there is not enough love in our life, then we become envious. And we want to inflict some pain to other people.
So they had so much love with each other, and ultimately, after some time, Parjani Maharaj wanted to leave. And that's actually a secret of appearance of Krishna. Krishna appears to whom? Nanda. Nanda.
Why he appears to Nanda? Yes. Because they had so much love. Yes. Because they had so much love and because they didn't have envy in the heart. What is said in the second verse of Śrīmad-Bhāgavatam in the very beginning.
Dharma projjhita. Matsaranam satam. Very good. Nirmatsarāṇāṁ satām. Nirmatsaranam satam. Krishna appears to somebody who doesn't have what?
Envy, matsary, who doesn't have rivalry, who doesn't have this bad feeling within the heart. So you know when Parjani Maharaj became old he decided to go to the forest.
Even though they were living in the forest, still he wanted to go to the forest. To which forest he wanted to go? Yes. Vṛndāvana. Vṛndāvana. You're absolutely correct. I think you should also sit here. Thank you.
Anyway, so he wanted to go to Vṛndāvana because he knew that Vṛndāvana is a special forest. It's a very special forest, it's as special as Māyāpur forest. So, because Vṛndāvana gives love.
And Vṛndāvana, do you know what Vṛndāvana means? Yes. Vṛndāvana means Tulsi and vana means forest. Vṛndāvana means what? Tulsi. Tulsi. Yes. That's one meaning of Vṛndāvana. But there is another meaning of Vṛndāvana. Vṛnda āvana.
Vṛnda āvana. Vrinda means what? Vṛndā means tulasi, but vṛnda also means samuha. Vrinda means group of people. Bhaktavṛnda-kī-jaya. Vṛnda. Vrinda means group of people.
Vṛndāvana means the place which nourishes these groups of people. Yes. Vṛndāvana is the place where people are very friendly to each other. Vṛndāvana is the place where people live each other, love each other.
That's the inner meaning of Vṛndāvana. Because in Vṛndāvana there is a common center, uh, people are very friendly with each other and friendly with other living entities. That's why it is called Vṛndāvana.
And Parjanya, even though he was very friendly from the beginning, still he wanted to purify his heart by going to Vṛndāvana. But before going to Vṛndāvana, he wanted to appoint to appoint somebody as a king.
And naturally, according to the rules of Manu, who was supposed to be the king? Yes? The eldest. Eldest. Absolutely right, you know, I just confirmed that you should sit here.
So the eldest son was supposed to be the king, the next king. And who was the eldest son of Nanda Mahārāja? Yes. Upananda? No. Upananda. Exactly right. Upananda. Upananda. Very good. I'm very happy to be with you.
Anyway, so Upananda was supposed to be anointed and Parjani Maharaj he called all the great personalities. He called Muharaj Surasan, he called his brother, his stepbrother,
he called all the great preaches and saints to be present in this ceremony, in this Rajai Bishek for Upananda and everything
was ready to make Upananda the king and uh the Parjanya Maharaj approached Upananda and he wanted to put Raja Tilak on him on his forehead. And Raja Tilak, it's a again very elaborate ceremony.
He would put crown on his head and everything else. And Upananda, he gratefully accepted from his father all, the insignia of royal family,
of royal power, and all of a sudden he approached Nandamaraj and he put the crown on his head. And he said, He will be the next king. And everyone was amazed.
And then he said, because it's very unusual, you know, you are about to be anointed as somebody, as the, you know, Guru Kul principal. And all of a sudden you say, no, no, no, there is somebody who is more deserving.
He said actually Nanda he has more love in his heart than any one of us. He is the middle son.
Nanda Mahārāja was the third son, so he wasn't the middle, like Arjuna, was the third son among five brothers of Pandava brothers. So he was the best of all of them, and actually, the
Parjanya Mahārāja and his wife Garyesi he loved Nanda Mahārāja the most, and all other brothers also loved him.
And he Upananda said that uh look first of all uh already before Nanda Maharaj became the king uh the providence decided that he would be the king. How is that?
He said, because I was called by the will of Providence as Upananda. And Upananda means what? Upananda means? Like under Nanda means.
Yeah, under Nanda, the younger brother of Nanda or the follower of Nanda. He said, I am the natural follower of Nanda.
Even though I am the Jesta, I am the elder son, actually I am the follower of Nanda, and he will be the son. This is the first reason.
And the second reason, look, all the people, uh, and you know, all the people, there were many people in the assembly there, thousands of people were there, and they were all looking at Nanda.
Nanda was sitting there, he was very shy and he was very embarrassed by the whole thing. And Upananda said, Look, at whom do you look now? And everyone said, We look at Nanda.
He said, This is the this is the proof that he should be the king. Because the king is someone who attracts the attention of everyone. And everyone is looking at him and you know seeing him how he behaves.
So, this is the very amazing story: how Nanda Mahārāja became the real king of and the real successor of Parjanya.
And because our time is very short, I will definitely not tell the whole story, but I want to tell one very important part of this whole story.
When Parjanya Mahārāja, after this ceremony, when the ceremony was over and he was ready to go to Vrindavan to the other side of Yamuna,
all his subjects were crying and were saying, please, please don't go, you know, stay with us a little more. But he was determined. And then all his sons and his relatives gathered together around Parjanya Mahārāja.
Parjanya Maharaja's four questions on spiritual essence
And they told him: before you leave, please tell us the most important essence of all the shastras. Please tell us what you have learned.
Please tell us in a very short way what we should understand in this life what do you think what did Parjanya Mahārāja told them? Yes. Love for God. You're hundred percent right. Yes. Love each other. Love each other.
You're also right. Somebody else has some other ideas. He actually said he himself asked the four questions and he himself answered these four questions.
First question, which he said, and this is the essence in these four questions and four answers, is the essence of the whole Shastra, the whole Vedic wisdom.
The first question: what is the cause of fear? we're all fearful. Everyone who lives in this world is very, very fearful. Are you fearful also? Whom do you fear? It says a very important thing. What is the cause of fear?
What do you think? What is the cause of fear? Yes? Huh? Death. Death. Why does the death come to you? Death is definitely a very strong cause of fear. But uh what is the cause of death? Yes? Exactly.
You know, I'm ready to step down and to put you and to put a crown on your head or maybe a garland. Well, I don't have a garland. So in any case, uh you're exactly right. Karma is the cause of fear.
Because we all committed some blunders, some mistakes, some bad things, and we know according to the law of karma, the reactions will come for sure. And therefore the karma is the root cause of all fear.
But then the next question: how to get rid of fear? How to get rid of fear? Yes? Do good stuff. Do good stuff. Still you did bad stuff. Still you will be fearful. And still you may commit mistakes.
Even while doing something good, you may commit mistakes. Like this uh Maharaja who was what was his name, who was giving uh cows to the Brahmanas and uh you know one. Yeah.. Nriga, yeah, Nriga. Nriga Maharaja.
He was doing good stuff. Still he became a lizard. It was not good. When he at one point became a lizard, you didn't like it. Yes. Think of your—think of Krishna. Think of Krishna. Yeah it's a good solution to this.
But how will you think of Krishna?
You know, it's very difficult to think of Krishna on your own. You know, you sometimes we try to think of Krishna when we chant japa and uh for a couple of seconds we think of Krishna and then we think about something something else, isn't it?
So So, you know, it's uh it's a good solution, but it's not perfect solution. Okay. By surrendering to Krishna. By surrendering to Krishna. That's even better solution. By surrendering to Krishna, you get rid of karma.
But there is a better solution. Because surrender is means, you know, you there is something which is easier. Yes, we will listen to everyone. Just accept it? Accept it? No, that's not a good solution.
Chanting japa. Chanting japa. That's not bad. Practical. Serve the devotees? Huh? Serve the devotees? Yes. You almost hit the point. You almost write. Give your ideas listen. Yes. Like just think that out.
It's it's my karma and Krishna Krishna will take care of it. Yeah, but still you will have fear. You may think like this but still you will have some anxiety. Yes. Surrender to the devotees. Surrender to the devotees.
Yeah, he was talking jnāna. Oh, Māyāpurvāsī's answer. So okay again to Krishna. Service to Krishna. Okay, you give your people you may offences and back to forgiveness. Uh-huh.
That's that's also practical, but you may not know you know you offended so many people, you may not remember, you know, all of those whom you offended. Yeah. So you're right.
The solution which Nanda Mahārāja gave is that be with somebody who has love to Krishna. And that includes everything. If you are together with somebody who has very pure love, then you become fearless.
Like all those people who were with Śrīla Prabhupāda. Śrīla Prabhupāda was called Abhaicharan. He was fearless and he was giving fearlessness because of his love. And he was making them surrender to Krishna.
All the solutions which you gave are true, including the Ganga Bas solution, because he ultimately brought all his disciples to Ganga and made them take bus.
So, but that's the ultimate solution to all the karmic problems. To have association of somebody who has love of God, then the karma vanishes and the fear vanishes and our time also vanished.
And there are two more questions and two more answers which I give, and the rest of the story I will tell next time when I come to Māyāpur. So, the two more questions is: what should we pray to God?
What should we ask of God when we uh pray to Him? Yes, many so please give your answer for eternal service to his devotee. Yes, okay. Go back to Godhead. Yes, okay. Do not uh commit offenses. Okay. Bhakti. Bhakti.
Yes, you are right. So So the object of our prayers has to be love because it includes everything. If love of God is there, everything else is there. If love of God is not there, nothing is there. So, yes.
And then the last question: how can you become happy in this world? This is the most important question. Yes, yes, yes, yes. Okay. Together, all together. Serving devotees. Okay. Thank you very much. Yes.
Love of Krishna ultimately gives you happiness. While serving others, while friending, befriending with others by doing something good, we become happy. And ultimately, if Krishna is pleased, we also become happy.
I guess that's it. I was trying to prove that Nanda Mahārāja is the real father of Krishna and I started proving it a little bit. Next time I will do something more. Thank you very much, Hare Kṛṣṇa.