Shrimad-Bhagavatam 3.2.12
Бхакти Вигьяна Госвами · Muscat · 2019
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Recitation of Srimad-Bhagavatam verses
Omnamo Bhagavate Vasudevaya, Omnamo Bhagavate Vasudeva, Omnamo Bhagavate Vasudevaya Omnamo Bhagavate Vudevaya Narayanamaskriti, Naram Caiva Narotam, Naram Caiva Narotam, Devi Saraswati Via Sam, Tato Dya
Mudira, Naśta pray Shwa Badrishu, pray Shri, Nintendo Bhagavat, Bhagavatam Slowke, Bhakti Bhava Tequ Yampra Jantamanapetamapetakrity, Dvaypayana Virahakatara Juhava, Putretitamayatayotaravobinedos
tamsarva botakridayamima tos meikista
So we'll read today from the third Canto Śrīmad-Bhāgavatam and Rasakrida Prabhu asked me to read from the fifth chapter of the third Canto, but I will read from the second chapter of the third Canto.
But the topic is the same. The second chapter of the third Canto is called Remembrance of Lord Krishna and it consists of the outpourings of the heart of Uddhava while he is remembering Lord Krishna.
And it's very practical because ultimately that's the state of mind which we also ideally have to achieve while remembering Krishna. So it's instructive in the sense that it teaches us how to remember
him, what to remember about him, what does it mean to remember about Krishna? So that's why I thought I will read today the twelfth verse of this chapter and tomorrow let's see some maybe some other verse.
It's a very famous verse from this chapter Yad Marty Lila Upaikam Vaykam Swayogama, Darsayata, Griheam, Vismapaam, Visma Pam, Swasya, Sobha Gari De, Sha Gari, Param, Padam, Bushan, Bushan.
Bhushanahangam Yan Martyaloka Lilapaikam Swa Yogam. No problem. I know I know the verse and then we can open it. Uh, Third Two Twelve. Third Two Twelve One. Yan martya li lopaikam smayo swayogan, mayabam
darchayata grihitam, darcha Vismapanam swasyacha so bhagarde, vismapam svaham, parampadambušanabušanangam, Yanmartia Lilo Paikam Smayo Swayoga, Maya Balam Darcha Grihetam rayapam darseta grihetam vismapanam swasya sobar
depamam scha. So bhagarde parampadambuchanabuchsanangam,
Analysis of Srimad-Bhagavatam verse 3.2.12
parampadambuchanamuchanam. Yat his eternal formal form which Marty Mortal World Lila Pupaekam, just suitable for the past times. Swayoga Mayabalam. Sva Yoga Maya Balam. Potency of the internal energy Darsha for
manifestation grihitam discovered vismapanamapanam wonderful svasya of his own cha cha and sobbagaridhe of the opulent supreme padam ultimate stand Bhushanam Ornament Bushanangam of the Ornaments Translation
The Lord appeared in the mortal world by his internal potency Yoga Maya. He came in his internal form, which is just suitable for his pastimes. These pastimes were wonderful for everyone.
Even for those people proud, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuṇṭha. Thus His Sri Krishna's transcendental body is the ornament
of all ornaments purported by his divine grace, A. C. Bhaktivedanta Swami Prabhupāda. Prabhupāda. In conformity with the Vedic hymns, nitya nityanam chaitana chetananam.
The personality of Godhead is more excellent than all other living beings within all the universes in the material world. He is the chief of all living entities. No one can surpass him or be equal to him in wealth, strength, fame, beauty, knowledge, and renunciation.
When Lord Krishna was within this universe, he seemed to be a human being because he appeared in a manner just suitable for his pastimes in the mortal world.
He did not appear in human society in his Vaikuṇṭha feature with four hands, because that would have been not been suitable for his pastimes.
But in spite of his appearance as a human being, no one was is equ was or is equal to him in any respect in any of the six different opulences. Everyone is more or less proud of his opulence in this world.
But when Lord Krishna was in human society, he excelled all his contemporaries within the universe. When the Lord's pastimes are visible to the human eye, they are called prakata.
And when they are not visible, they are called aprakata.
In fact, the Lord's pastimes never stop just as the sun never leaves the sky. The sun is always in its right orbit in the sky, but it is sometimes visible and sometimes invisible to our limited vision.
Similarly, the pastimes of the Lord are always current in one universe or another, and when Lord Krishna disappeared from the transcendental abode of Dvārakā, it was simply a disappearance from the eyes of the people there.
It should not be misunderstood that his transcendental body, which is just suitable for the pastimes in the mortal world, is in any way inferior
to his different expansions in Vaikuṇṭha. His beauty, his body manifested in the material world, is transcendental per excellence. In the sense that his pastimes in the mortal world excel his
mercy displayed in the Vaikuṇṭha.
In the Vaikuṇṭha, the Lord is merciful towards the liberated or nitya mukta living entities, but in his pastimes in the mortal world he is merciful even to the fallen souls who are nityabadha or conditioned forever.
The six excellent opulences which He displayed in the mortal world by the agency of His internal potency Yoga Maya are rare even in the Vaikuṇṭha.
All his pastimes were manifested not by the material energy but by his spiritual energy. The excellence of his Rasalila and Vrindavan and his householder life with 16,000 wives is wonderful even
for Nārāyaṇa in Vaikuṇṭha and is certainly so for other living entities within this mortal world. His pastimes are wonderful even for the for other incarnations of the Lord such as Sri Rama, Drisimha, Varaha.
His opulence was so super excellent that his pastimes
were adored even by the Lord of Vaikuṇṭha, who is not different from Lord Krishna Himself. Śrīla Prabhupāda ki jaya! Martya loka-līlā-pītham sva-yoga-māyā-balam darśayitvā gṛhītam viṣmāpanam svasya ca sobhāgārde param padam bhūṣaṇa-bhūṣaṇāṅgam.
The Lord appeared in the mortal world by His internal potency, Yoga Maya. He came in his eternal form, which is just suitable for his pastimes.
These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord of the Lord Himself in His form as the Lord of Vaikuṇṭha.
Thus his, Śrī Kṛṣṇa's, transcendental body is the ornament of all ornaments. Nama o viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhaktivedānta-svāmin iti nāmine
Namaste sārasvate deve gaura-vāṇī-pracāriṇī nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇī śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare,
Ajayanambi Bhujalukana Kabada Sandhirtanaya Kapita Ruka Malaya Daksha Bishwam Barodviya Varu Yu Badharma Palu Vandeya Jagatriya Garovaru Navadara,
Importance of remembering God at death
Yandah Pravishya Mamma Bachima Prasuptam Sanji So we're reading this verse which Which is one of the beginning verses of Uddhava's remembrances of Lord Krishna, and particularly in Vrindavan.
And as I said, these verses are there in Śrīmad-Bhāgavatam to teach us how to remember about the Lord. Lord Krishna Himself in Bhagavad-gītā said, Manmanā bhava mad-bhakto mad-yājī māṁ namaskuru. Jimam Namaskuru.
And the acharyas they glorify this particular verse of Bhagavad Gita, which is repeated twice in very small books, such as Bhagavad-gītā, as the main verse in the whole book.
Manmanā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi satyaṁ te pratijāne priyo 'si me. Pratijāne priyo 'si me.
Ultimately the goal of human life, the very essence of human life is to learn how to remember about God. Why?
Because if we learn how to remember about God, in which way to remember about God, if we by remembering God will overshadow all our materials and scars and impressions which are there in the mind, then at the end of our life, in the moment of death, we will naturally remember about the Lord.
If we don't remember about the Lord during the life, and sometimes people think, oh, now I know the secret, I know the trick. At the end of my life, I will remember about God. Forget it. You will not remember.
Because you forget Him when you are in your right consciousness. How come you will be able to remember him when the whole body is fainting and there is such a drama going on? You're leaving your body, you're dying.
The only way to remember God in the moment of death, ante nārāyaṇa smriti. And it is said in Śrīmad-Bhāgavatam very clearly that that's the perfection of all our endeavors. Ante nārāyaṇa-smṛtiḥ.
If at the end we will be able to remember Nārāyaṇa. And King Kulaśekhara, the famous Ālvār from South India, he says, smaraṇam kutaḥ te. How is it possible to remember about the Lord at the moment of living the body? Why?
Because uh what is this uh Krishna Twadiya
padapaṅjara-pañjarād-gaṁ-tādyaiva me viśatu mānasa-rāja-haṁsaḥ prāṇa-prayāṇa-samaye, and the moment of this kapha-vātta-pittaiḥ all the humors of the body become completely disturbed. Everything, the body becomes a mess.
Even when we are relatively healthy, if there is some problem, there is some little pain in our pinky, you know You. know, all our attentions goes to Pinky. So we cannot really remember about the Lord or anything else.
We're completely absorbed in this bodily consciousness. And therefore King Kulaśekhara says, prāṇaprayāṇa-samaya kapha-vāta-pitta-kaṇṭhāvarodhane, our throat will become blocked. We will not be able to say Krishna.
In the Third Canto of Śrīmad-Bhāgavatam, Lord Kapiladeva says that at the moment of death, somebody says, that's what he says. And he becomes according to the
statement of Krishna in Bhagavad-gītā. We only remember about our body and whatever is prominent in our consciousness will surface at that moment, of course, and that's called karma.
But when we learn how to remember about the Lord in our normal consciousness, then it will be a success. Man-manāḥ, think about Me.
So these two words actually is the essence of Bhagavad-gītā. In Bhagavad-gītā, Krishna teaches us this. Remember about me. Then your life will be very easy in this world.
If we remember about God, if we remember about God, all the obstacles will be very easy. Because we will know that these obstacles are sent by God and they are ultimately good for us.
When we don't remember about God and we encounter some obstacles, we become very stressed. We try to, you know, overcome these obstacles.
Of course, we have to overcome these obstacles, but the consciousness with which we are doing this may be different.
So if we remember the Lord with gratitude in every circumstance of our life, then our life will become very happy experience. And it's a big heart. It's a big heart to be always grateful to the Lord. Thank you, my Lord.
Thank you for sending this disease, for sending these problems which are there. Then the whole life will become what is supposed to be. The life is supposed to be learning experience.
And actually, this is what we have to learn. We have to learn how to remember about God.
Therefore, Queen Kuntī in the First Canto of Śrīmad-Bhāgavatam she says that: vipadalaḥ Santu Taksaswat Tatra Tatra Jagad Guru. He says, so my dear Lord, thank you for sending this Vipadam, all these dangerous situations.
And she basically says that Vipadam has become my sampadam. Sampadam means wealth. All the dangerous situations have become my wealth. Why? Because that helps to remember you.
So we know when there is no dangerous situation, we don't remember about God. When it's a little dangerous, we say, Oh my Lord, yeah, I know you there, please help me.
Five stages of smaranam in devotional practice
So, but in reality, we have to learn how to remember God always, 24 hours a day. Even when we are sleeping, we still should remember the Lord.
And therefore, Śrīla Jīva Gosvāmī, he very interestingly describes this process of smaraṇaṁ in Bhakti-sandarbha.
He says, first of all, you cannot remember God, you cannot remember about the Lord when your heart is not at least preliminarily clean.
What happens when we try to remember God and I'm sure you all have this experience and I definitely have a lot of this experience, we try to remember God, but then all of a sudden we remember something else or somebody else.
Technically speaking, in the language of yoga, it's called vyutthāna-saṁskāra. Vyutthāna means something which all of a sudden surfaces in your consciousness in your mind and disturbs your concentration.
And we all know Hare Krishna, Hare Krishna. And you know, we are lucky if we are concentrated on Krishna within one Hare Krishna. The next Hare Krishna, we're always we're already thinking about somebody else.
Because there are so many saṁskāras there and they are so prominent in our consciousness. You know, we have to remember about this bill and that bill and this doctor and this disease and this quarrel and this enemy and this problem.
So, you know, there are so many subjects matters to remember. And Lord is somewhere there. But He is overshadowed by all these other things which seem to be more relevant even.
Somehow or other in our dimmed-out consciousness, we think that somebody else or something else is more remembered than the more important than the Lord. And therefore, we always remember something else.
And it's very difficult. Therefore, Śrīla Jīva Gosvāmī says, smaraṇaṁ is a difficult process. Remembering about the Lord is not easy.
Therefore, to start this process, initially you have to purify your heart to a certain extent. And Jivagaswami says, how to purify your heart?
He says the purification of the heart takes place when you surrender to your Guru.
You have somebody who is very prominent in your life and you surrender your life to him, you kind of, you develop close relationship. This is what I was talking yesterday about.
When we have this real relationship with Guru, when we really feel his love, then it's easy to purify the heart. Then all other things they become not so relevant and not so important.
And when this preliminary purification of the heart takes place, then the consciousness more naturally flows towards the Lord.
We all know if we are very disturbed, if if the mind is very much disturbed and there are so many other concerns, it's very difficult. But when the mind is relatively peaceful, and what it means, clear heart.
Clear heart means peaceful heart. Clean heart means peaceful heart. Those people who are always in anxiety, it means their heart is not clean. It means they're not even in contact with themselves.
They don't really know who they are and therefore they always think about some unimportant things, some trifle things. So therefore Jiyu Gaswami says preliminary purification
is important, but then he says the Smaranam has five stages, which is very important for us to understand what smaranam means. He says, initially we will be able to remember about the Lord only every now and then.
Kinchitanu Sandhanam, Siladivaswami says. Every now and then you just remember about the Lord. Oh yeah yeah Krishna, Krishna, Krishna. And then you again forget about him. So that's the initial stage of Smarana.
Before that, you cannot even remember about the Lord. You start, you try to remember, you know, and the the mind just goes from one extreme to another uh without putting uh itself there.
But uh you know, kinchitana sandhanam means sometimes for a short while you will be able to remember about the Lord. And that's already good. Don't be desperate, don't lose your hope.
Even if you sometimes will be able to remember about the Lord, it's a big achievement. You may consider yourself a very successful person, human being. Sometimes for two minutes I can remember about Krishna. That's wow.
That's wonderful.
So then he says, then the next stage, if your heart, if you continue purifying your heart, it all depends completely on the quality of your heart, on the purity of your heart. If you continue purifying your heart, then the dharana may take place.
And dharana is the ability to put aside everything else and to concentrate on what you want. And when the mind is again relatively pure, it's easy. When the mind is impure, you can't do anything with your mind.
The mind is doing everything with you, not your doing anything with the mind. The mind is you know in this turmoil and you're you're following the mind.
But if the mind is uh more peaceful and more clean then dharna is possible. Dhāraṇā means that by your own willpower you will be able to put aside everything else. I don't remember about anything else.
At least for this hour, everything else is not important. We have 23 hours to remember about everything else, just one hour to remember about Krishna.
Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Rāma, Rāma, Hare.
So when the mind, when the mind is more clean, then you will be able to do this dharana. And then the next stage is called dhyana.
And dhyana means during dharana, you don't remember about anything else, you concentrate it on the Lord, but you remember about Him in a very general way.
But dhyāna, the difference between dhyāna and dhāraṇā is that dhyāna means meditation? Is that you remember about Him in very minute detail?
You remember his eyes, you remember his earrings, you remember his hair and everything.
Like because our mind is so disturbed when we look, even when we look at the Lord, you know, we cannot really concentrate on him. Because the mind is always distracted.
But when the mind is clean, then this dhyana is possible. Dhyāna means very deep remembering about the Lord. When you remember about Him in minutest details.
Like when we love somebody, especially in the separation with this person, if we really attach to him, we start remembering how he spoke and you know how he looks and how he smiles. And we cherish this remembering in the heart.
It's it's it's so beautiful. So that's dhyāna. Dhyāna means actually deep love already. And then Śrīla Jīva Gosvāmī says the fourth stage of remembering it's called Dhruvānusmṛti.
Dhruvānusmṛti, he says that the remembering becomes like a stream of nectar. And actually, this is the stage where people can engage in this very esoteric form of meditation, which is called Aṣṭakālīya-līlā smaraṇa.
When they basically see the līlās of the Lord, they're taking part in the līlās of the Lord, they already have very, you know,
during dhyāna you you forget about yourself to a greater extent during Dhruvānus smṛti you don't remember about yourself. It's as if you're seeing the movie.
When we see the movie and the movie is really good, then you don't remember who you are. Your whole consciousness is there in the movie, and you are living there, and you're
completely, you know, emotionally involved into what is happening in the movie. Even though it's just the pictures which are flowing there. So when your mind becomes like a movie, when your mind
is so clean, then you get this Vaikuṇṭha TV or Goloka TV. The direct transmission from Goloka. You know, this TV station is there. It's working 24 hours a day. It just we cannot really adjust our consciousness to catch
to make it tuned to this frequency. But if the mind, if the heart is clear, then we see what's going on. And it's so beautiful, and people who achieve this stage, they are completely immersed with this ocean of nectar.
They always see this direct life uh live transmission or live how how it's called? Live transmission. Yeah, live transmission. You're in this, you know, live show with the Lord you're with him. So that's Dhruvānusmṛti.
Dhruvānusmṛti, actually, this term is is coming from Rāmānujācārya. Rāmānujācārya explains this stage of smaraṇam. And he compares it when you take the oil, when you pour the water, the water goes by drops.
But when you pour the oil, the oil is just very smooth. Or if you pour the honey, the honey is just flows. So when your consciousness becomes so clear and clean, then the flow of your consciousness is uninterrupted.
And it always goes towards God. And it really catches Him. So that's the fourth stage of remembering. And the fifth stage of remembering is that you see the Lord, Samadhi, you see the Lord directly. Because why?
Because your meditation has become so deep. It's ultimately everything depends on our meditation and our ability to meditate. Our ability to meditate depends on, you know, the purity of the heart.
The purity of the heart depends on our sincerity basically. If we sincerely want to go in this direction, then we try and we practice.
And then gradually, gradually, from Smaranam to Dharana, from Dharana to Dhyana, from Dhyana to Dhruvanusmriti, and from Dhruvanusmriti to Samadhi, that's it.
You don't have to worry about your bills anymore. Your bills are taken care of. No need. So you are there.
Understanding Krishna in his true nature
You don't are the Lord. Therefore, as I said, that was the—that was a little introduction to my class.
Anyway, therefore I said this, this particular chapter, which is called Remembrance of Lord Krishna, therefore, is very instructive for us. Because here we can see how Uddhava explains this,
and he starts this chapter by saying that only if you are a devotee of the Lord, only if you are a true devotee of the Lord, you will be able to remember about him properly.
It's very interesting because so many people know about Lord Krishna. And he says, even Yadavas couldn't really recognize the Lord when the Lord was there. They couldn't really understand who He is.
So many people know about Lord Krishna, but he says even Yadavas, they were like fish in the ocean.
And even though the fish is in the ocean and the moon is also in the ocean, according to Puranas, the moon was born from the churning of the milk ocean.
So the fish is there in the ocean and the moon is there in the ocean. But the fish thinks this moon is just— it's just another fish. It's a moon fish.
The fish doesn't really understand that the moon is moon, and the moon is you know many folds more important and more glorious than any fish. But fish looks at the moon and says, oh yeah, yeah, this is my relative floating here.
So here Udava he gives this comparison. He says that the Yadavas when the Lord was there, they thought, oh yeah, yeah, yeah. He's he's good.
Varakrishna is good. He's my relative. He's one of us. They didn't really understand. All they thought he's just Paramātmā. They didn't understand that he is the Supreme Lord Himself, the highest manifestation,
the Ādipurusha, the original avatāra, not just Paramātmā or anything else.
And then he says, Uddhava says, then and the quote-unquote normal people who are atheist, they couldn't figure out who Krishna is and they say, oh yeah, yeah, yeah.
He was one of this, you know, he created all this war and Kurukshetra and therefore he died because Gandhārī cursed him, Gandhārī cursed him and therefore he died.
He just, he actually, that was his bad karma. He created this bad karma. Yeah, this is how people think. Even now people think like this.
And then the people think you know that he had a mortal body and he left this mortal body. They cannot understand what was going on.
And they criticize the Lord and this and that, and therefore, Uddhava initially he says you cannot remember the Lord properly because it's not a question of again remembering somehow, or of course, it's it's a question
of remembering somehow, but ideally you have to remember the Lord as He is. You have to understand who He is to remember Him properly.
And therefore, Uddhava says, you can only remember him properly if you understand. Oh my goodness, that's the Supreme Lord. Then only you will be able to appreciate His beauty and appreciate His words
and appreciate everything which is connected with him.
You know, those scholars they study Bhagavad-gītā and they say this Bhagavad-gītā was written within a period of 500 years and everyone was adding something and therefore it's so, you know, it's there's no sense in this book.
Because it's speaking about Dhyana Yoga and Sankhya Yoga and Karma Yoga and this and that, and he doesn't know what he wants to say. They just don't understand who he is, and therefore they cannot understand who he is.
Prabhupāda, he was so emphatic, he says, I'm giving to you Bhagavad-gītā as it is. Why he was so bold? Because he said, because I'm devoted to the Lord.
That's the only condition why I can explain Bhagavad-gītā as it is, because I know the Lord as He is. I know He is the Lord. And therefore I can explain Bhagavad Gita properly.
I will not diminish the meaning of the words of Bhagavad Gita. And therefore, so many people got this knowledge from Prabhupada because he gave as it is. So that's exactly what Uddha also says this.
You can only remember about the Lord if you understand who the Lord is. Otherwise, you will say, oh yeah, yeah, right, right. Nice, nice, nice person, or clever politician. Very, very clever man. Whatever. Like Duryodhana.
Duryodhana saw the Lord. Was he able to think about the Lord at the moment of death? No, forget it. Even when the Lord was standing in front of him, what Duryodhana was doing, Duryodhana was glorifying himself.
Look how great I was. So many kings were bowing down to me, and I was, you know, I was walking in the heads of my enemies, and I was so great, and everyone was glorifying him. The Lord is standing in front of him.
He's remembering about whom? About his wretched self. About his karma, basically. So that's the preliminary thing which Udava is explaining. You have to understand who is the Lord, and then you will be able to
understand that the Lord, why He comes here, what does it mean that he comes here? What does Avatar mean? Who was the Lord? The Avatar means this Sanskrit phrase, Sarve Mam Pashyatu.
Avatar means all of a sudden the Lord says, let everyone see me. Let everyone be able to see me. Those who are deprived of this, let them see me. And let's see, you know, at least I give them the chance.
Now we're blinded, we don't see the Lord, even though He is here. And Prabhupada gives this example of the Sun. During the night we don't see the sun. Does it mean that the sun is not there?
No, because we are, you know, because our vision is limited. The Lord is there, He's right there now. Do we see him? No. Why? Because we are dull. But when the Lord wants, he says, okay, let them see me.
And let them let them decide. He comes for this, and if we understand this, this is already a great step in the right direction.
Purpose of Krishna's humanlike appearance
Anugrahāya bhaktānām manuṣyam tanum āśritam, tādṛśīḥ krīḍā dadhāti yāṁs tat-paro bhavet. It's a very important verse from the tenth canto of Śrīmad-Bhāgavatam from the Rāsa-līlā section.
Anugrahāya bhaktānām, why the Lord comes to this world? What is the reason? Anugrahāya bhaktānām? To show the mercy to the devotees.
And what he does, he accepts this mortal body as it is human body, not mortal body, definitely not mortal body.
manuṣyam tanum āśritam takes the shape of a human being because as it's said here in this verse it's very suitable for these pastimes.
You know, he doesn't come with the four arms, with six arms, with ten arms, he doesn't come with the head of the lion. He comes just last like a human being, he comes in this in this
body, manuṣyam tanum āśritam bhajate tādṛśīḥ krīḍā, and he listened very carefully because this is actually the explanation of this verse as well. He comes to play
krīḍā, the pastimes tādṛśīḥ, which is suitable for this appearance for this body, for this human human-like body.
He plays as a human being, yāṁs tat-paro bhavet and those who remember it, tat-paro bhavet. Those who remember about these pastimes and knows that that's the Lord, even though He placed as a human being, He will become, He will have
to become tat-paro. He will have to become his mind will change. He will be inclined towards the Lord. He will develop this inclination.
Basically, what it is said in this verse of Śukadeva Gosvāmī. Śukadeva Gosvāmī says, you will love the Lord if you know that the Lord who is the most powerful still plays as a human being.
If you understand this, tat-paro bhavet, inevitably your heart will be inclined towards the Lord. Your heart will melt. You will become so pleased and so happy. You know, just just for a split second, imagine who Lord is.
When He is sleeping as Mahā-Viṣṇu, He is just, He is just breathing. And when He breathes out, when we breathe out, I mean nothing good is coming out of our body. You know, and usually nothing good is coming out of our body.
There is nothing glorious is coming out of our body, you know. When the Lord breathes, the universes are coming from the pores of His body. Huge universes. Huge. I mean, gigantic.
And He just sleeps, you know. Just one breath in, one breath out, and you know, so much is happening, this and that, and you know, all this second World War, Third World War, Trump, Putin, everything else is going on.
So important. You know, the Lord is just sleeping. And the universe is there, and then the universe starts and then it finishes. That's the Lord. And what does He do? Yeah, he plays like a simple human being.
Like, like a little child. He plays with His mother, you know, and He gives the opportunity to His mother to chastise Him, and He, you know, and He sometimes becomes fearful and says, Mother, mother, please save me. And Mother says, Yeah, my child, don't worry about anything.
So what Śukadeva Gosvāmī says, if you understand who is God, then your heart will be inclined towards Him. You will not be able not to think about the Lord.
The inclination will develop if you always read Śrīmad-Bhāgavatam. Actually, Śrīmad-Bhāgavatam is the way to remember about the Lord.
And therefore, Śrīla Jīva Gosvāmī recently I read this on the occasion of Gaura-pūrṇimā. There is a long commentary of Jīva Gosvāmī about the reason of this anarpita-carīm-cirāt verse about the appearance of Lord Chaitanya.
Why He appears thus and how He appears thus and what He comes to give. So, but what He says there is that you can get premā just by reading Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam actually is the way to get love of God.
Extraordinary beauty of Krishna's transcendental form
And therefore, Uddhava, He says, you will be able to remember about the Lord if you understand how He plays as a human being. And He says in the previous verse, very beautifully, He says, He says, svābimbam Lokalochanam.
He starts by describing the beauty of the Lord, of the form of the Lord, of His rūpa. And He says, svābimbam, His body is loka-locanam.
He says that when the Lord was here, please listen. When the Lord was here, you know whoever would see him. Local means that the Lord would become the eyes of
the people who saw him. Because they couldn't see anything else. They would just look at Krishna and say, My goodness, so beautiful. So what Uddhava wants to say to us, he was so incomparably
beautiful, much more beautiful than Aishwarya Rai. Or, or whoever, whoever, Miss Universe is there or Mr. Universe or whatever it is.
You know, people, I remember we were there when Bhakti Charu Swami was opening his temple in Ujjain, and then Aishwarya Rai came there, you know, the whole city was running just to have a glimpse of Aishwarya Rai.
But Krishna is much more beautiful than Aishwarya Rai. Believe it or not. So, what Uddhava says here, when people would see Krishna, they would just... they would become stunned. How is that possible to be so beautiful.
Lokalochanam, you know, there was nothing else. The eyes would not be able to go in any other direction. You know, when Krishna was in Vrindavan, all the inhabitants of Vrindavan would run and look at Krishna.
And then the gopis would curse Brahma. The gopis are very pious village girls.
And pious village girls, they usually, you know, worship all the demigods. And these pious village girls, they would say, you know, he's such a stupid fellow. He doesn't know what he's doing. Why did he make these eyelids?
Because they couldn't tolerate the moment when they cannot see the Lord. It's not exaggeration, it's just the experience, how beautiful the Lord is.
And Uddhava, he remembers about the Lord to give us a little sense how beautiful the Lord is. And he says, yanmartya-līlopacitaṁ svayoga-balaṁ darśayatā gṛhītam. He showed by his maya, by his yoga maya, by his spiritual
energy, this martya, the body which is like human being, which is suitable for this human-like pastimes, but still his body was vismapanam.
Vismapanam means that it was so wonderful, so amazing, that nobody would be able to believe how amazing it is.
Śrīla Rūpa Gosvāmī, he says that when the Lord Himself would see his own reflection, he couldn't believe, he says, oh that's me. Oh really? Am I that beautiful? You know.
Śrīla Rūpa Gosvāmī tells this story that sometimes once in Dwaraka Krishna saw his reflection and the polished column of the palace. And he became stunned and he says, Wow, so beautiful. So that's what he says.
This is how you start remembering about the verse, māyā-bāla-darśayat-āgṛhītam he and, uh, yeah, anyway a little later, viṣmāpanaṁ svasya svasya sa-śobhā-gṛddhiḥ.
Svasya here, Prabhupāda, he explains that even he in the form of Lord of Vaikuṇṭha becomes amazed when he saw Lord Krishna. And the story or the pastime is there in the 10th canto of Śrīmad-Bhāgavatam, where Lord
Mahā-Viṣṇu stole these little children of a brāhmaṇa. And when Krishna with Arjuna came to the abode of Mahā-Viṣṇu, and Krishna says, Give us these children of brāhmaṇa, the Mahā-Viṣṇu says, Take it, take it.
I just made it as an excuse to see you and this is the proof Śrīla Jīva Gosvāmī uses the proof that, you know, sometimes people say that, you know, Krishna is just some avatāra and Mahā-Viṣṇu is God. No, no.
Mahā-Viṣṇu himself wants to see Krishna. Who is higher? You know.
Who is hired you know if you want to see Mr. Trump it's not that you know if you want to see Mr. Trump somehow or other you you you have to make arrangement to to see Mr. Trump. It's not that he's, you know.
Krishna couldn't care less about Mahā-Viṣṇu. But Mahā-Viṣṇu wants to see Krishna. And that's why Krishna is not just an avatāra. Krishna is avatārī. Krishna is the avatārī, the source of all avatāras.
And that's exactly what Uddhava says. He came here and he was so extremely unbelievably that even Lord of Vaikuṇṭha wanted to see him. And even he himself was amazed by the beauty. And that's the main quality of the Lord.
What is the main quality? Why is he called Krishna? Krishna means what? Krishna means beautiful. Beauty is the main quality of the Lord. That's his main opulence. Knowledge is not his main opulence.
He can't care less about, you know, when he's a village boy. But uh in the spiritual realm knowledge is not so important. Renunciation is not so important.
Even opulence is not, you know, the reaches is not so important but beauty beauty of the heart beauty of and therefore uh uddava says when you remember about the Lord first which you remember, that's the Lord. He's the Lord.
You remember that He is not a human being. He says very clearly here: Svayoga Maya Balam. He manifested himself by his own Maya, his Yoga maya, yoga maya balam.
By this yoga maya balam, he manifested himself just to give us some experience. To give us anugrahaya bhaktaam, those who are inclined to become, who potentially can become Bhaktas from the mercy towards those people.
And we still remember about him 5,000 years back. You know, it's really amazing if we consider this. You know, we know everything about Krishna. We know which dress he wore. We know what he took for his breakfast.
You know, 5,000 years after. Because this memory is so important. And it is said that in Brahma Samhita also that the Lord comes Govinda Madipur Sam Tamahambajami of course but Lilayatan Abuanani Jayat Ajashram.
He he comes Smaranamu Petya to give other people the chance to remember about him. And we know about everything about Krishna. We know minutest details about his life 5,000 years back. Why? Because he himself wanted it.
He came and it made such a deep impression in people's lives, then still people remember about it. Here was Krishna.
And therefore, Uddava he says, you first remember who he is. That he is the Supreme Lord with all his opulences coming here. And then you remember his beauty.
And initially you remember his external beauty, but then you remember what? The beauty of his heart, his kindness, his mercy. And that's probably the next verse which we will read tomorrow, Ahobaki
Yadstana Kalakutam, Jigam Sayapayaya Tapya Sadhi, that's in the same chapter where initially first Udhava explains his beauty and he says his beauty is Bhusana Bushanangam.
Bhushanabusanangam means you know usually we put ornaments to beautify our body. We put the rings and you know, the ring in the knolls, and you know, this and all the all kinds of necklaces.
And people look at these necklaces and they say, such a beautiful person, but you know, they appreciate the gold and the craftsmanship of all this, you know.
But you know, usually people put all these ornaments to attract the attention towards themselves. If there was no you know ornaments nobody would look at them. But in case of Krishna it was vice versa.
You know, everyone was looking at him and said, you know, it's us, you know, this ornaments become so beautiful when they are with you.
When they are not with you, they're not so beautiful, but you are beautifying the ornaments. Bushana Bushanangam, so beautiful he is.
This is also what women in Madhura says when they see Krishna for the first time in their life.
Just imagine all these women in Madhura and the roofs of Madhura, rooftops of Madhura, they're looking at Krishna and Krishna is, you know, he's walking through the city together with Balaram.
And the women in Madhur, they say, Gopyastapahki Macharam Yadamushya Rupam, Lavanya Sara Masama Urdvam, Ananyasidam.
They say what is this austerity which these gopis performed when they see all the time whom they see all the time. Lavanya saram, the essence of all beauty. Lavanya saram, saram means essence, quintessence of lavania.
Lavanya means lavannya means effulgen Lavanya saram asama urdvam asama urdam nobody is higher or nobody is equal to him. And ananya siddam, ananya siddham means that he is perfect himself.
He does not depend on anything else to become perfect. Ananya, an anya siddham. The same thing as here, you know, we depend to become perfect, we depend on something else.
Cosmetics, you know, some lipstick and you know you know this nice cosmetics and this and that. Krishna is not like this, he doesn't need lipstick. His his lips are naturally red, like bimbo fruit.
So that's what uh Udava says, and by reading this verse, we are able to have little glimpse of how beautiful Krishna is. Bhusana Bhushanangam. Oh my goodness, how beautiful he is. And in this way we will be able also to remember a little bit about the Lord, you know,
depending on the purity of our heart. And if we cannot remember about the Lord, too bad for us. It just means that the heart is not clean enough to reflect the beauty.
But if the heart is even little clean, then the reflection of Krishna's beauty by reading this verse, the Krishna's beauty will be reflected in our heart. And we will think about it again and again and again.
And remember this verse again and again and again. And in this way we will make our life successful. Antena Ray Nasbriti. In this way we will be able to remember about the Lord at the moment of death. And then go to him.
And then no problem. Live good life in the spiritual world. So and that's that's what is there. And Prabhupada explains, of course, that he is. he surpasses everyone and he just manifests himself.
He is not really, even though it is said here, Grihitam, Grihitam, he accepted the body. But actually, Udava already said before that the Lord is like the Son, and the Son is always there. Lord never accepted the body.
It's just a way to explain it to us and therefore Srila Prabhupada didn't translate this Grihitam in the word by word as accepting, he said discovered. He just revealed, manifested his body, which is always there.
It's not that before he was, you know, some you know, some horrible creature. And then for his pastimes in the earth he accepted human-like body. No. This body is eternal, and that we have to understand.
And Grihitam means he just revealed, manifested it for our vision. Why? To engage us in remembering him. Lilayatena Bhobanani Jayataas Sham Ananda Chin Maya Rasa pratibhavi dabis, sta birya eva.
No, ta birya eva ni jarupa ta no. Ananda chin maya rasa, ananda chin maya Samuel. Smaranamu Pitya, Dilaya Teena Bobanani Chacha Chasama. Memory is not there. But anyway.
So this is what and you know Prabhupada says that the pastimes which he performed, like Rasa Leela, that was so amazing that everyone wanted to see this past times.
Heart purification through complete surrender
It was so beautiful, so extremely beautiful. Anyway, this is a few words about this verse of Śrīmad-Bhāgavatam. Thank you very much. Any any question? Or shall we finish it? It's already late.
Alright, when you say that the real challenge in being able to reflect the beauty of the Lord and you said that through the words, through the ślokas, So the real challenge is the cleansing of the heart process.
So does the reading of the Bhāgavatam and going deeper into the ślokas will help in the cleansing to finally let what the Lord is saying, what Śukadeva Gosvāmī is saying, to really go with it? So how does that? No.
Yes and no. But, um, see, first it really depends, because so many scholars may study Śrīmad-Bhāgavatam. Does their heart become clean? Not necessarily. Because they maintain their false identity or false independence.
And therefore they cannot really read Śrīmad-Bhāgavatam. Reading Śrīmad-Bhāgavatam means Śrīmad-Bhāgavatam is higher than you, and you just open your heart towards Śrīmad-Bhāgavatam. Then only something may happen.
But if you, if you read like this, Śrīmad-Bhāgavatam, you're higher than Śrīmad-Bhāgavatam and you said, let me figure it out now. It's not going to work.
So therefore, Śrīla Jīva Gosvāmī says the preliminary purification of the heart takes place when you reject your false independence by surrendering process. First surrendering should be there.
Without surrendering, without surrendering your false independence. I am independent, I myself know, I can figure out, figure it out with my intelligence. I'm better, you know.
Without relinquishing this, without becoming humble, without really opening one's heart towards this, we will never be able to purify
the heart because the contaminating, the main contaminating factor will still remain there, which is false ego, false identity, ahaṁkāra. So therefore the preliminary cleansing means surrendering oneself.
And then then everything else therefore if we don't surrender ourselves and we chant Hare Kṛṣṇa. You know in Caitanya-caritāmṛta you can chant it for many hundreds of lives. Good luck, no problem. Go on chanting.
Nothing happens. Or not much happens. Something happens, no doubt about it. But not much. So therefore Prabhupāda was so emphatic about this. He was so emphatic about this. And people don't understand this.
Especially intelligent people don't understand this. The most stupid people in this world are those who are very intelligent. They're most stupid because they cannot really you know understand the process.
They criticize, I heard this, they criticize Prabhupāda, Prabhupāda. I don't want to repeat this. But they don't understand this mechanism. Therefore, you can only read Śrīmad-Bhāgavatam after you surrendered.
Then it will become you You can read Śrīmad-Bhāgavatam, but the real fruit of reading will come to you only if you surrendered as much as Maharaja Pariksit was completely surrendered to Śukadeva Gosvāmī.
Then the Śrīmad-Bhāgavatam happened. If he was not surrendered, nothing would change in his life. Okay. Thank you very much. Śrīla Prabhupāda kī jaya!