Srimad-Bhagavatam 1.7.28
Бхакти Вигьяна Госвами · Бали · 2024
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Nahjaśnjah, Nahsian ja Minci, Nahsian ja Strampraatyava Karsanam, Astramprayavacham, Astramprayavakarshanam, Astrampravatyavashan, jahyastratejasnoadam, jahya strateja unam, jaya strateja unadam, jaya stratega unam, astragya strateja sa, astra, pratei dasan, astragyo hya stratea sa, astra, prateasan, nahesya mamam, kinchit, astram pratyava karsanam, astrampratyava karshanam, jaya strateja unadam, ja strateam Astragyohya strategia saam. Astragyoya stratega sang. Na hida. Asya dali. Kinche Kinche Apapun Apap Astram Asram Sanja Sanja Prat Manankis Ava Karshanam Avakarshan Ryatsi Jahi Manaklokanyam astrate ja strateja chahayas njapa ini unnadhamad sanakwa. Astragya. Astragya. Ahli dalam ilmu mi pair. Astra te ja sana sundakami, Translation and report by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada.
Arjun, only anatam ramaster can counteract this weapon. Since you are expert in the military science, subdue this weapon weapons glare with the power of your weapon.
Kanya Kakwatan Brahmashra Laiam Sandukmanankis in Jataini, Ole Kamankov Ahli Dalam il Mumiper, Kalahakan Kakwatan Sindataini, Bananka Kwatan Sindata Musili.
For the atomic bombs there is no counter weapon to neutralize the effects and by the subtle sign but by the subtle signs the action of Brahmastra can be counteracted, and those who were expert in military science in those days could counteract the Brahmastra.
The son of Dronacharya did not know the art of contracting the weapon, and therefore Arjuna was asked to contract it by the power of his own weapon. Yesanias, technologies, atom genesar. Mm-hmm.
In the bulk of less than the Darkwood, I just talked on to one of the Sirya the Hansen Japan Sun Deary. Oṁ ajñāna-timirāndhasya jñānāñjana-salākayā, cakṣunmīlitaṁ yena tasmai śrī-gurave namaḥ.
śrī-caitanya-mano-'bhīṣṭaṁ sthāpītaṁ yena bhū-tale, svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam. dadāti sva-padāntikaṁ vande 'haṁ śrī- guruṁ śrī-yuta-pada-kamalaṁ śrī-guruṁ vaiṣṇavāṁś ca śrī-rūpaṁ
sāgrajāṁ saha-gaṇa-raghunāthānvitam taṁ sājīvaṁ sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya- devaṁ śrī-rādhā-kṛṣṇa- pādān-saha-gaṇa-laṅgitāṁ śrī-viśākhānvitāṁś ca kṛṣṇa- karuṇā-sindho
dīna-bandho jagat-pate gopeśa gopikā-kānta rādhā-kānta tāpta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari kṛṣṇānupadevi praṇamāmi hari-priye kalpataru-bhyāṁ kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ
śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi- gaura-bhakta-vṛnda hare kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa hare rāma rāma hare kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma rāma rāma rāma hare hare
nama oṁ viṣṇa-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhakti-vedānta-svāmin iti nāmine namaste sārasvate deve gaura-vāṇī-pracārine nirviśeṣa-śūnyavādi-pāścatya-deśa-tārine
vāñchā-kalpatarubhyas ca kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ namo brahmāṇya-devāya go-brāhmaṇa-hitāya ca jagad-dhitāya kṛṣṇa-govindāya namo namaḥ
God's personal involvement in life
tam adbhutaṁ bāla-amum diśantaṁ purāṇam ātmano nikhila-ānu-bhūtim kṛṣṇa. Hare Krishna. So we're reading Srimad Bhagavatam, the seventh chapter of the first canth of Srimad Bhagavatam.
And in this chapter, for the first time in Shrimad Bhagavatam Krishna makes his appearance. Bhavidila Parama Kali Mujur Sri Krishna Dhab Srimad Bhagavatam.
In one sense the first canto of Srimad Bhagavatam explains in gist the essence of Srimad Bhagavatam.
Because the essence of Shrimad Bhagavatam is to explain that God is person and he personally is involved in our life even now.
There are different concepts of God in this material world. And mostly according to this concept of God. God is a very remote being who uh has very little to do with our lives.
the who did the Ur Sanya then appearance the Trajani Sadi in the Civian. His role in our life is limited by his ways of punishing living entities and rewarding their good deeds.
M Gukum Salaha Atom Mombrita Mbalana to Burka Bagian Bay.
But the essential message of Śrīmad-Bhāgavatam is to impress upon us that God is not only punisher and rewarder, God is very personally involved in the lives of every living entity. I need to make some announcement.
Uh Bhak Bhagima Riduk Tatapi Bagemana Bio uh Sapanunya Taliban Dalam uh Kahidu Pan Satya Malahidu.
We are so sorry to disrupt the clas an origin announcement for those who park the car with the race race car rising black I repeat again raise car with color black with number E1495GB. I repeat again, raise rise, car black with the number of E1495 GB. Please kindly move the car give the keys to me and I will move it. Because it is disturbing the the public road. Thank you so sorry.
But the very essence of Śrīmad-Bhāgavatam is to impress upon us that God is not only punisher and rewarder, He is very personally involved in the lives of every living entity.
That's what I already said and you already translated.
So the uh uh this is what Śrīmad Bhagavatam wants to tell us that uh God uh you can enter into personal relationship with God as a friend, as a lover, as his master or as the parent of God.
And here we see how Krishna is acting in this capacity. He is not God. He is God, but he is not God at the same time.
He is narottama, he's playing the role of a human being, and he is intimately involved in the life of Arjuna by giving him very mundane or quotan quote mundane or very simple advice.
Philosophical contrast between scriptures
Edi Dishini uh Dishini Urekan uh Dalam Kisahakini Bhagimana Tuhanya Maya Sasri Krishna or Pumbiy Lakuhan and Rapi Plyokumyan Burpran Sprati Kukantuha, uhusha palamutama, Dimana Blo Kumyan, uh Skalikawanajana Mamburikan Swatu uh Naseha at all Masu We
can compare this particular scene when Krishna is speaking with Arjuna with the scene of Bhagavad-gītā, and we can see the striking difference between these two In Gita, and we can see the striking difference between these two In
Bhagavad-gītā, Krishna speaks very high philosophy and he speaks that I am God and you should surrender to me. And he's talking in these terms.
But here he's just saying to Arjuna, please, Arjuna, use your knowledge of the weapons and counter-attack knowledge. It's a very striking, it's a very striking difference between these two kinds of relationships.
Tentu saja, tentu saja, sajjana-śaktiu, the pengetahuan kaliki, and the gītā-viṣaya, and dewa-prabāda-nya sakma cōlō, the ataraku-kāda in the And this difference
is very important because the essence of Bhagavad-gītā is to impress upon us that
God is there and He is very powerful, but the essence of Śrīmad-Bhāgavatam is to impress upon us that yes, God is there and He is very powerful indeed, but He is also our friend.
Karena dalam Bhagavad-gītā, juwanya adalah tentang padakita, Bhagavān, ya, Śrī Kṛṣṇa adalah Tuhan. Tapi dalam Mahāpurāṇa, pada Piṣya Bhāgavatam jñāna, wahai kanta-pada-kita, ya, Śrī Kṛṣṇa Tuhan, beliau adalah But
of course, that's not the only point of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam explains that God is our friend, but Śrīmad-Bhāgavatam also very beautifully explains how you should behave or how you should be so that God would become your friend.
In some other religions there is a statement that if you become the member of this particular religion, by definition God will become on your side.
And therefore the members of this religion they are fighting with each other, making war with each other, and everyone is convinced that God is on my side.
Yeah, God is fighting with me and he will kill the enemies and the enemy thinks the same thing because they belong to the same faith.
Ia satu berfikir bahwa sasadan menurut musuh, ya dari alam-alaikana Tuhannya di pihaknya, begitu pula pihak wamana kambu pikiran sama Tuhannya kambu tuhannya, atau Tuhannya di pihaknya. Muslims are killing Muslims, Christians are killing Christians, and everyone of them is thinking, you know, God is fighting with me.
But in Śrīmad-Bhāgavatam Krishna says how I should be, what quality I should have to make sure that God is on my side.
It's not just formal belonging. I belong to this particular faith, I'm a member of this congregation, I have this, and therefore automatically God is on my side.
You may put all tools in the world in your neck and still God will not be necessarily on your side. Because even in this particular story which we are reading now, Krishna is testing Arjuna.
So Krishna śuddha parīkṣate Arjuna. It would be very easy for Arjuna to say Krishna is always on my side. Krishna says no no let's see how you will behave.
The very important point of Śrīmad-Bhāgavatam is that yes, we have to understand that God is very personal in our relationship with Him, but the mode of His relationship with us very much depends on how we are and what we should become so that he would behave as a friend with us.
There is this very famous story in Mahābhārata when Duryodhana was trying to serve Krishna. And he spent a lot of money for serving Krishna. He made a lot of endeavors, he was sweating, he was working hard to serve Krishna, but Krishna didn't accept his service.
Yankka, Nutpisa Malaini Sekrishna, the Jukav Purusa, Tukrija Krast, Tingadiya Burkrina, that's Valainiam Tukya Burusaha Malayani Sri Krishna, Rapis Krishna Nola Apayan Brikan Dilah Pare He made a very elaborate arrangement to please Krishna.
He decorated the whole Hastināpura city with different decorations with banana trees and there were dancing parties and there were some kīrtana even people were changing Krishna's names to please Krishna.
Because Duryodhana heard that Krishna likes when somebody is dancing and when somebody is chanting his name and especially Krishna wants to eat, he likes eating. We see Jagannātha Purī is here and he is famous for this.
Then Kana do Nar Bhava Sri Krishna Sanan Jika Adam Manavi then Sutinya dan Sri Krishna Sutha Kalo Di Pasumahidana Yusuk Mahadh Sri and the Sri Jagana Kususnyal
So Duryodhana made everything possible to please Krishna. He made a very elaborate feast, he made his saṅkīrtana parties, everything. Krishna didn't even look at this, he just went through to the s humble heart of Vidura.
Krishna was not pleased with Duryodhana because the envy, enmity was living in his heart. So Krishna Pida Pwaska para Duryodhana Kana Ada Yiri Hati Yahi Dubi Habiya.
He is Bhāva-grāhi Janārdana. He is interested in bhāva, not in anything external. Bhāva-grāhi Janārdana.
So that's a very important point of Śrīmad-Bhāgavatam that we have to bring our condition, our heart into certain condition to please Krishna.
Not just do something external even chanting his names. It can be external it's good but it's not enough to be a little as
an si to Passan India Bagatan Bowakita Handania Sometimes devotees they wonder why Krishna didn't do something for me, why he didn't protect me, why he let me down, why he didn't make any arrangement for my well-being.
I am chanting his holy name, I am offering him prasāda, I am dancing in kīrtana.
Krishna's testing and purification of devotees
But Duryodhana also was offering prasāda and chanting the holy name and dancing in kīrtana. uh Hidana Tvoga Sayasuda Munany Kana Mamashi Krishna Sayasuda Manari uhilapandana Sidi to Gati And
we can also see here in this particular very important story of Śrīmad-Bhāgavatam, practically the opening story of Śrīmad-Bhāgavatam, one of the first stories in Śrīmad Bhāgavatam, that Krishna is ready to protect Arjuna,
but at the same time, even though he's protecting him, he's also protecting him by testing him. Sometimes we have this very strange idea.
Because I joined this, because I'm chanting Krishna's holy name, Krishna will always be uh very nice to me. Krishna was not always very nice to Arjuna. Krishna was not always very nice to Queen Kuntī.
Krishna was not always very nice to any great devotee. Siddhishnat Aslalu Hanyab Mah Satyakapada Arjuna, Siddhishanti Asalu Hanya Batina Baik Satyaka Pada Ibukunti It's
actually a contamination of uh karma condom mentality when we do something to ensure our well-being. But Krishna consciousness is not like this, it's not karmakanda.
Then Indi Hadala Karna Punchmaran Paritas Karma Kanda Singha Gita Krishna indeed is doing everything possible and impossible to help us, but not necessarily the way we want Him to help us.
He helps us by helping us to purify our heart. He helps us by helping us to become better than we are now. Sikrishnam but kita Bhagavana Kita Bisamandila Kita Sagini.
And uh sometimes it's difficult to become a different person. Sometimes it's very difficult to change ourselves, but Krishna wants us to change.
And actually this is the real happiness when we feel that we are in the process of change and our change is bringing us closer to Krishna.
Yamu Brikan Bhagavad Yahanian Subhana things Jarti, Bhakita Manyadari, Kitas Mumbahikitam debi uh by Utophi Salah the Kartan Sri Krishna and the Kartandika Pada Sri Krishna.
Krishna is always on the side of those devotees who want to become better, who are progressing towards Krishna. He is helping them in any way. It doesn't matter on which level you are now.
You may be on a very low level, but if you are striving towards Krishna, Krishna will be on your side. Radha Vikha Soran Panimaia Salaam Slalun Gurusama to Badilabi Bai, but Slaluslam Gurusama that can be padan.
Humility and doubts in divine nature
In a process of developing or in a process of change, it basically means that we are humble. Proud people don't change because there is no need for them to change. They're already great.
The only prerequisite, the only condition for change, for positive change, for you to change is to feel humble. That's the necessary condition to be fulfilled. Humble people they're never convinced, they're never sure whether I am right.
They always question. Am I right or am I wrong? But proud people they never question, they're always right by definition, by default. We can see Arjuna always has doubts, whether I should do this or should do that.
Duryodhana has doubts all the time, they always discuss what is right, what is wrong. But Duryodhana doesn't have any doubts. He already knows the truth.
In Bhagavad-gītā, in the 16th chapter, Krishna makes an amazing point. In the 16th chapter, he describes the demonic nature and divine nature.
And in the beginning he assures Arjuna, he says, Arjuna, don't worry, don't be afraid, you have divine nature. What is the reason why you have divine nature? Because you have doubts.
Because you ask questions, what is right, what is wrong, you're thinking before doing something. Whereas the sign of demonic nature, you don't think, you just do because you already know what is. We
can see here Ashvatthāmā and Arjuna, they are fighting with each other, and we can see the difference in their character between Ashvatthāmā and Arjuna. It is actually explained in Mahābhārata that Ashvatthāmā
was the manifestation or embodiment of four forces of this material nature. He was a partial manifestation of Lord Shiva, the part of Lord Shiva's energy, destructive energy of Shiva entered into Ashvatthāmā.
It was partial manifestation of Yama, God of Death. And also Kāmadeva and God of Anger, Krodha and Kāma, were uh part of his personality.
So when we have this cocktail, beautiful cocktail of lust and anger and desire to distract everything, it basically means that you're acting in this world by following your impetus, by following the passion which are there inside you and you are not thinking twice you are not really asking you're just doing it because uh there is this strong passion
within, you know. That's the definition of demonic nature. Demoniac nature, demons doesn't mean that, you know, like here in Bali they have this, you know.
It doesn't necessarily they may look very nice, very beautiful, they're just from saloon and they have nice hard hairstyle and everything else.
It would be very easy to recognize rākṣasas if they were like here in Bali with all these distorted faces. Nowadays rākṣasas, they have nice suits and very nice perfume also.
So uh Rakshasa the definition of Rakshasa, the proper definition of Rakshasa is not by external appearance but by this nature which only follows the passions inside without using the intelligence to control the passions.
It is actually explained in Mahabharata then when Ashwatthama was born to draw Nachari, he was his only son, when Ashwathama was born, that the It to Talahir Dharinduranacharya, Deli Ashutamanla Satusatuna, Akuputratunga, the Rinduranacharya, the Supurkantova, Tan Santama, Satya Dilah Kantu Bugitu Kras Sapati Ringikan kuda.
Can you imagine little baby he's just born and baby young barula here to tapibnan bully took That's the reason why Dronacharya called his son Ashvathama.
Ashvathama means somebody who is neighing like a horse, who has the beautiful voice like a horse. But it's also a description of what is going on inside the heart of Ashwatham.
We sometimes can hear this very horrible cry within the heart which is pushing us in the wrong direction. This is the roar of kama, lust, the roar of anger which is inside us.
And when we are deafened by this cry when we don't when our little tiny intelligence with very soft voice is saying, don't do this, don't do this, and then come and crawl the neg inside, do it, do it, do it.
Then we are demons. Tulli or a Jripan the Ri Kama and Kroda Redalamhikita, Sika Mantu, Madana Sura Lumpud the Ri, Ketra Dasana, Trusmanatakan, Janan Lakukan, Janan Lakukan Gita the Narchiman Jripan Lakukana Lakuk And
here we see Krishna is on the side of Arjuna because Arjuna is trying to protect whereas Ashvathama is trying to attack. Ashvatama is trying to kill and Arjuna is trying to protect.
Ashvatama Sudam Guru Sama Guru, Sudama Arjuna Guru Sama e Lughi. Those devotees, those people who have this destructive power within, these destructive passions within.
Dronacharya tests disciples and bestows Brahmastra
These passions they destroy themselves and they destroy the whole world. Actually it is very interesting how Arjuna got Brahmastra from Andronacharya.
Once in the morning Dronacharya went into a river to take bath. And as soon as he entered the river, a big crocodile caught him and started uh eating his thigh.
And of course Dronachary was perfectly capable of killing this crocodile himself. But he wanted to test his disciples. And therefore he cried desperately being in the river.
And all the disciples they were completely shocked, they didn't know what to do, they were standing there, seeing how the crocodile is eating their guru.
And only one of them, Arjuna, without thinking twice, he took his bow and arrow and by five arrows he killed this alligator.
And then Dronacharya entered out of the river and he said to all he announced all the disciples Only one of them I will give the most powerful weapon, Brahmasta.
I will not open this secret to anyone else, but only to Arjuna, because he is the only one who is worthy of having this weapon. Sayaakankapkan rahasya Syada Sati Nikpada Shia Papur k cholik padasatukana diapantas. Why?
Because I know that he will not misuse this weapon. He will only use it to protect others, not to attack others. And he called Arjuna and he said, Arjuna, now I will open to you this secret.
I will chant the mantra, which will give you immense power to invoke this Brahmastrava. But before you have to give me Dakshina.
It's actually the custom before uh somebody gets mantra from uh guru, he has to give Dakshina, not after that. So Dronacharya said, are you ready to give me Dakshina? He is asking Arjuna.
Arjuna says, yes, whatever you ask me, I will do. I'm your disciple, I will do whatever you tell me to do. Then Arjuna jumped, yeah, say Adalahamuriasya put up And
then Dronacharya says, your Dakshina will be that when I will fight with you, you will have to fight back with me.
And actually during the battlefield uh during the war on the battlefield of Kurukṣetra, at one point Arjuna started fighting with Dronacharya.
Because Dronachari in his rage started using brahmastra against the ordinary people. He started killing thousands and thousands of people. to reward, reward Pasukra Muna Brahmastra.
And at that time Krishna told Arjuna, Arjuna now you have to use brahmastra against your guru. He gave you this weapon, it's a very secret weapon, and he gave you the mercy and he told you that you should fight with him. Now it's the time to fight with your guru.
Uh Sikhsham Britha Brahjuna Guru Motalam Brikan Karunya Padamu Brikan Syakasakahus Malawan Guru actually
before giving this Brahmastri weapon or the secret mantra which helps to invoke this Brahmastra weapon, Dronacharya set a very important condition toward Arjuna.
Uh Dronacharya Mumbai, Mantra Rahasya, Yamberkan Kwahjana of Tumakius that Brahmastra, Donnacharya Mumbrika Satu Shara Padjana. He said to him that my guru before giving this weapon to me, he put the same condition to me.
His condition was that you should never use this weapon against somebody who is weaker than you. You should never use this weapon against innocent people, against weak people, against even soldiers who are weaker.
And he said, I am giving this weapon to you, this secret to you, because I know I am convinced that you will be able to fulfill this condition.
And he himself, Dronācārya himself actually violated this condition and didn't follow this condition during the war in Kurukshetra.
His guru said to Dronācārya, if you use this weapon improperly against those people who are weaker than you, then this weapon will destroy you and will destroy the whole world.
It's a very beautiful and important uh explanation and description uh what devotee really is. Devotee is somebody who is very powerful but who never misuses his power.
God will give us all kinds of power, but if we misuse this power, it means that He is on the other side and we are fighting with Him.
The Tuhan can be some very kitaun, Tapisar Kita Myala Gunakanya, Mahakuhan Adabi C C S Bran.
Ashvatthama attempts to claim Sudarshana Chakra
Sohan When Arjuna received this brahmāstra from Dronācārya, Ashvatthāmā, who is the son, favorite son of Dronācārya, he became very envious of Arjuna.
Uh Divani Brahmashra or Dronacharya Putra Sangandronacharya aswatama Jamisai. And he came to his father and he said, My dear father, you bless Arjuna uh and you gave him this weapon, why don't you give it to me too?
Shakti Brahmashkra Arjuna.
And Dronācārya started saying, no, my son, no, no, uh you're not ready yet, please wait a little bit at first you should get recommendation from the temple president and the serpent initiation then only I will give you sanyas
something like this But then as Shvatama with so his might he started neighing like a horse. I want it now, no, no.
And uh Dronācārya knew he will misuse this uh secret. He will not be able to use it discreetly as uh this weapon is this is the obligation by having this power and this weapon.
He will not be able to do this and that will destroy Shakti gini, then Baba Natya inya Kamanachukandirina. But uh Ashwathama was insisting, insisting, and insisting, and finally
uh Dronācārya gave him also brahmāstra. But then what happened? It's very interesting. After some time, when Pandavas were exiled into the forest,
Ashwathama during these 12 years of Pandavas exile, Ashwathama went to Dvārakā. And he was accommodated in a very nice palace, the inhabitants
of Dvārakā they knew he's the only son of the famous Dronācārya, the teacher of Pāṇḍavas, and they were all very happy that Ashvatthāmā is here.
They gave all facilities for him, they gave him separate villa on the seashore, the para putbanan by Aswatthama and La Putra Tundal, any Dronacharya, San Mashur, any Burbake Facilitas, the Siap Khan, uh Aswatthama the Bakan Phila Kusus, the Panthai. With the private beach and spa and everything.
Apartai privatinha, Spana. But Ashvatthama was not really interested in all these facilities. He was roaming in Dwarka and sparing Krishna, basically trying to see what Krishna is doing.
And then one day he found out that Krishna is alone on the beach, sitting on the beach and meditating.
So very stealthily Ashvatthama approached Krishna and with folded hands paid his obeisances and stood there waiting when Krishna would see him. Krishna opened his eyes and he saw Ashvatama and he asked Ashwatama,
oh great brāhmaṇa, uh what do you want? Please ask me. I'm a kṣatriya, I'm supposed to fulfill any desires of a brāhmaṇa. Please ask me whatever you like.
And Ashvatthama with a very slimy smile on his face, he said, My dear Krishna, have you heard that my father, Dronacharya, great Dronacharya, great
If you want, I can give Brahmastra to you. But in exchange of your Sudarsana Chakra, Krishna
smiled at him and he said, see, I don't need your brahmastra. And uh I I don't only have Sudarshan, I also have my bow, I have my Kaumudaki mace, I have my whatever. I have so many weapons. Take whatever you like, no problem.
I don't need your brahmastra. Take whatever you need. Saya Punyasan Jatasur Saya uh Lalu Gada Kumura Kisaya and Bukitubaya for Sjataan Sila Kan Pili Yamana.
And that's what Ashvatthama became very joyful and he ran and he took by his left hand Sudarshana Chakra. Ashutama Lansun Bergas Mangambil Syata Banan Tanankiria Mangambi Sudarsana Chakra.
And he tried to pull Sudarshan Chakra, but it didn't move. And he thought okay left arm didn't work, so let's do it with the right hand.
Oh karena banan kiri that we saw didn't move an inch. He took it with two hands and started pulling, didn't move. He became red and he was trying to pull it, but it didn't move at all.
Krishna is sitting there smiling at how he is working very hard. And then very embarrassed, Ashwathaman steps out. He understood that he cannot get this weapon and he wants to walk away and Krishna says, please wait.
Can you answer one question? very best friend. And Pradiyumna is my own son. And even Balaram, he is my elder brother. They never asked me Sudarshana Chakra. Not even once they didn't ask me to give them this weapon.
Can you tell me why do you need Sudarsana Chakra?
Sankra ini and Ashwatham truthful as he says if I would get your sudarshin chakra I would fight with you I would kill you and I would become the most powerful man in the world. So that's demon. Demon he gets the power.
Why does he need the power to establish his superiority over everyone else? But as a devotee, he gets the power, he gets all the power possible, but he never misuses this power, that's the point.
that is exactly what is going on here when Krishna has become the
Internal transformation through hearing Bhagavatam
friend of Arjuna and give the personal advice and guides Arjuna how he should act in this world only because of this, because he knows that Arjuna is not for killing others, it's not to harm others, but only to protect.
Śrīmad-Bhāgavatam to explain the character of Maharaja Parikshit. The whole first canto is explaining which qualities the listener Śrīmad-Bhāgavatam Śrīmad-Bhāgavatam successful.
Śrīmad-Bhāgavatam just for entertainment on not just to spend some time. The process of hearing Shrimad Bhagavatam is the process of internal transformation. Śrīmad-Bhāgavatam Śrīmad-Bhāgavatam
Śrīmad-Bhāgavatam feel that there is some change in your heart that you become little more pure, little more devoted to the Supreme Lord, little more kind.
Only if this change in the heart takes place, then the process of healing Shravanam has become successful. Marasa Labi Burbati, Padasri Krishna,
Bhagavan Kita Bisamani Labhih Bhai Hati, Vagimana Purbahaks, Yamaji, Labhib Bhai, Gidalam Hati Kita, Hana Padasati Tula Because on the initial stage, why we are hearing why Shravanam Kirtanam Vishnu Smaranam is there
to purify our heartna Bagimana Mangapa Adam process Shravanam Kirtanam smara nam process process uh our initi adla to join the Bagimana Kita Mujika.
We can see that Mahārāja Parīkṣit was listening to Śrīmad-Bhāgavatam for seven days and the end he was completely purified and completely transformed. And our ācārya is explained that he became gopī.
He obtained by hearing Śrīmad-Bhāgavatam. And even before Takṣaka the snake, uh, bit, uh, Mahārāja Parīkṣit, he already left his body.
Uh it's only the corpse, the only dead body was sitting there and Takshaka was trying to bite it.
But Mahārāja Parīkṣit was already in the spiritual world serving Lord Krishna and his, uh, gopī deha, in his siddha-deha, in his, uh, body of coward girl.
Sumamaraj Pariksit Dalahmaningakan Badat Blio, Bio Sudha Badanaruhani, Malayshnha, Dalam Badat Gopi Blio, Dalam Gopi Dehato Siddadeha Blio. Śukadeva Gosvāmī described, Parīkṣit Sādhu Ignala Janan
Sah will, so we don't expect that after a lecture of Śrīmad-Bhāgavatam everyone walks out as, uh, in a gopī see that. It would be nice actually.
Yeah, no, we saw some way separate people, but we start with, but at least some purification of the heart should take place. That's the point.
Some change of the heart, some more kindness toward other living entities and all other qualities which are the concomitant factors of devotional bhakti.
So, so by explaining this story in the first Canto of Śrīmad-Bhāgavatam, the Śrīla Vyāsadeva, who is the author of Śrīmad-Bhāgavatam, is trying to explain that here Mahārāja Parīkṣit, he is the descendant of such a glorious family line.
Arjuna was the personal friend of Krishna and he was so intimate with Krishna. Therefore, Mahārāja Parīkṣit was also capable of understanding Śrīmad-Bhāgavatam in a real sense not just formally.
Adla Mambrika Kita Mahamad Balimana Mahaja Parikshit Bliu Adalah Dari Dari Kituran and the Mikyan, Dari Arjuna, Ya Adla Kawanda Katsri Krishna, Dan Karna Itu, uh Maharaj Parikshit
Miliki Kumampuna to be some badini, then Sabanarnia did the Ahanas Bagh for Malikas. So again, this is the point. Yes, Krishna is a person. Yes, he is eager to enter into personal relationship with each and every one of us.
Causes of hardness in the heart
But we have to have certain qualities for that to have. And the kindness of the heart, softness of the heart is one of those most important preliminary qualities which we should have.
Our heart becomes hard because of two reasons. Our heart becomes very hard when we inflict pain to other living entities. And our heart becomes hard when we enjoy at the expense of other living entities.
Exploit other living entities.
So if we want that Krishna would be on our side in a real sense, we should be kind to every living entity and we should not exploit anyone and we should not inflict pain to any living entity. How does Melki Rasa innips?
Then Krishna will say to us as he says in to Arjuna in this verse. You are Astragya, you know the weapon, you know the art of fighting in this world.
Take your own tejas, your own shakti, your own power which you have, and counteract this power with your own power, the power of your enemy. Ambilla, Guna Kana, Tejash Musniri, Keshatian Musiniri, Dan uh Srana Dani Musul.
And if it doesn't work, I will use my Sudarshin chapter And you will always be protected.
Questions on faith karma and association
So thank you very much. Silana from the Nada Nijika and uh Danielam attack if there is any question or comments we still have like five ten minutes from depth. Thank you Guru Maharaj.
Uh one question. Do we really need to have Krishna by our side? Because I can also serve devotees. Not thinking like I serve devotees? Help them?
Understanding that still I'm a rascal and maybe this will somehow help me and I don't need to think if Krishna needs to be on my side. Devotees that they're they will tell him this guy. Okay, okay, okay.
There is no contradiction. Because the only way when Krishna will be on our side is when we serve devotees. He himself says this to Duryodhana.
I will not accept anything from you, Krishna says to Duryodhana, because you hate my devotees.
So that's the most clever way to attract Krishna's attention and to bring him on our side when we serve the devotees and we are very humble. I don't need Krishna, I just serve the devotees and He will do whatever He wants to do.
There is a question here. How not to lose or how to maintain the faith in Krishna if there are some doubts or fear when we see other the pain of other people, suffering of other people, or
if there is a uh war within your heart or war outside of you, how to maintain the faith in Krishna, Dari Partanya and Ya Brikutya, Bagavana Kita Bisam, Pratahan Kakina Kita Pada Sri Krishna, Kitika Kitamaliha, Ada, Bhakitu Banya Padritaha, Addisakiti, Adaptapura The
faith in Krishna is definitely shaken or even destroyed when we see what is happening in this realm of material energy.
It's very difficult to understand how this material world is working, what is happening here, why it is happening like this, why it is happening against our understanding how it should happen.
It's true, it's very difficult to maintain the faith in Krishna if we only see the material world and what is hop happening in it.
Oh Sumo and Apatias, Kita Plajari, Jika Lokita Hanyamaliha, Apa Janikalini, itusamaxuli to Kitaya Kinakita.
Because by watching this material world and happenings in this material world, we entering into relationship with this material world and Maya Prakriti starts influencing our mind.
To neutralize this influence of material energy, there is only one way to neutralize it. That is to be in contact with spiritual energy.
And the only way to be in contact with spiritual energy is to be in contact with those people whose heart uh uh devoted to spiritual energy, whose heart is overtaken by spiritual energy.
The doubts are natural condition of us being in this material world. There is no doubt about it. The doubts will always be there. The only thing which you should not doubt is that there will be doubts.
Allah Sipania Alami, Sivan Dunya Materialini, I can salu and a Kraguan Ditu. Actually, Jivagaswami says that the devotee will have doubts about God's existence and his form and everything else up to the level of prema.
Only the level of prema when he sees directly what face to face he will be free from all doubts. Doubts and misgivings are natural effects of our contact with material nature, material energy.
Kraku and Kasala Paha Mani to Adlasa Sua Tu Halaya uh Lumray Biasa Sakita Buruban the Nan uh NRC Alamat.
But when we are in contact with somebody who is in contact with Krishna with spiritual energy, then by the influence of his spiritual experience, his spiritual experience is actually his sharing his spiritual experience and we can feel some shadow of his spiritual experience by the effect of association with him that is the dissipation of doubts within our heart.
So there is only one way to strengthen the faith is to associate with people who have strong faith, that's the only way. Strong faith which is based, uh, not just, uh, on their belief, but on their experience.
The question is what makes uh someone that even from birth it seems like they are nice, kind, and some are like born uh evil like that. What's the reason for this? Is it just because of their karma?
Yeah, karma in the form of saṁskāras, very deep impressions, which is called karmashaya. The very deep samskaras from the past lives.
Even in this life we can develop our nature one way or another, we can improve our nature and then we can also worsen our nature, we can uh make our nature very evil.
At the kitabisa, It's more or less the program which we are developing within ourselves.
Like neuro uh how you say this? Neuro This is a new one. Sit. How can you call SIT? Neurosity? Ah, network. Yes. Like neural network, you can train neural network in a certain way.
In the other second Bali, program dirigitas a partial Sarah, and the Soto system Saraf. The mana system sarap in Bisa Dilati, the Nan Charattu. So and this neural network will behave in a certain way, will speak certain language.
You can teach neural network to use foul language and to become really nasty and quarrelsome. In the same way we have the neural network and even in this world we're changing it and then we carry the same nature in the next life.
Jaringan Sharapujaran neural it to Bisadilati, Bisanabia Dilati, Utu Burkata Pasar, Burshipakasar, Spriti Atoput Sabalitya, then Kitapuniki Jaringan Shar The The nature with which you are born is a result of your saṁskāras in the previous life, of your hard endeavors in the previous life.
But you can change it by association. It is actually Parashara Muni, very great astrologer, he says there are three factors which influence our nature.
He says one factor is our previous karma which is described symbolically in the chart of our birth with the stars with Shani and Sun and Moon in different positions. Satum Bhagyan Adalah uh Dari Bagamana Dari Girupan Supulumya and Kumudian uh Kitabi Saliha Pada Diri Kita Di Vuri Kanschara simbolis But that's only 33% of influence which we experience.
The second factor very important is your experience in a very young age before the age of seven when you're very vulnerable so depending on the environment and experiences which you have it may very much change your nature.
Breaknam kadua and sanating Adala Apa Yang Dhi Alami Dani Rasakan Di Hat Padasad Usya Sankulya the Kachil Sampur to Jitaur Satiniad last There's two factors is very difficult to change.
They're already there, they are more or less establishing the basic structure of our personality. And it would be completely hopeless if only these two factors would work.
You would not be able to change anything in your life because it's already from your past life and from the early uh early experiences in your life.
But this Uh Kilupans Guru Nani Tambahani Apayang Chilini, Yamu Mutuk Mudya, Shipaso or can some bah.
But there is third factors, uh the last factor which is most important for us that is the nature of our association. That that can completely change our nature. Thank you.
Spacipa, In the lecture I said that there are two natures of people. Some people are doubting whether they are right or wrong and other people they never doubt they're always right.
So how shall we interact with those people who are always convinced that they're right, and is there any chance that sometimes they are right, even though they think that they're always right? So that's the question.
We should interact with such people very carefully because by interacting too much or very closely with such people, always we will also very soon we will also become always right.
Kipa was prahati hati, bring traxi and the nikia, the nanya and the nikya, karna la lumanya, brindraxi the number, they can keep a lama lama jug at marasa to keep a slow now.
So before interacting with such people we should doubt whether we should do it or not. Pride is very contagious. Yes, they may be sometimes right. The chances are there we should be very generous.
But uh whether they are right or wrong, their attitude is wrong. So even if they are right, uh there is not much value in their in their being right. Because in their ultimate sense they are wrong.