A Structural Review of the Main Topics of Srimad-Bhagavatam. Lecture 15
Бхакти Вигьяна Госвами · 2021
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Invocation prayers and introductory mantras
Om namo bhagavate vāsudevāya, bhaktaya sūdevāya. Om namo bhagavate vāsudevāya. Om namo bhagavate vāsudevāya. Nārāyaṇaṁ namaskṛtya naraṁ caiva narottamam, devīṁ sarasvatīṁ vyāsaṁ tato jayam udīrayet.
Saraswati Indyasam Devi Saraswatiasam Tatojayamudiray Tatoja Nastapraya Svabhadish Battrish Nityam Bhagavatam Nityam Bhagavat Bhagavaty Tama Sloke, Bhagavatama, Bhakti Bhavatinaisti Bhavati, Bhakti Bhavati Nastri Yamprava Jantamanopetam Peta Kritya, Dwaipayana Virahakatara Juhava, Putreitan Mayatayotaravobinidus, Tam Sarva Buta Hridayam So
dear devotees, today we will try to explain the essential message of the ninth Kanto of Srimad Bhagavatam. And ninth skanto of Srimad Bhagavatam is perhaps the most difficult one because there are so many different stories in this canto, and how to make sense of all these stories, and how to formulate the essential message of all these stories which are apparently disconnected with each other.
Besides the storyline, which is obvious, Shukadev Gaswamy explains the two dynasties, the dynasty of sun and moon, and great kings of these dynasties. But besides this, what is the essential message?
What Shimad Bhagavatam wants to tell us, and how understanding of this message will bring us ultimately closer to the Supreme Personality of Godhead whose life and pastimes is explained or described in the tense canto of Shimad Bhagavatam.
So without too much saying at this point I will read two verses from the ninth cant of Shimad Bhagavatam.
One verse is from kind of closer to the beginning from the ninth chapter, and another verse is from the very end of this chapter.
And we'll try to explain how these two verses more or less describe the purpose or the essential message of this canto.
So first we read the verse number 47 from the ninth chapter of the ninth canto, the dynasty of Amsuman At Hesha Mayara chitesu sangam gunesu, gandarva puropap mesu, rudham prakrityatmani visw Atha
therefore Ishamaya by the external potency of the Supreme Personality of Godhead, Rachiteshu in things manufactured, Sangam attachment, guneshu in the modes of material nature, Gandharva Pura Upameshu, which are compared to the illusion of Gandharva Pura, a town or house seen in the forest or in a hill.
Ruddham, very powerful, Rakrita by material nature, Atmani into the super soul Vishvakartuh of the Creator of the whole universe, Bhadna by devotional service hitwa giving up tam unto him the Lord Aham I prapade surrender.
Translation. Therefore, I should now give up my attachment for things created by the external energy of the Supreme Personality of Godhead. I should engage in thought of the Lord and should thus surrender unto Him.
This material creation having been created by the external energy of the Lord is like an imaginary town visualized on a hill or in a forest. Every conditioned soul has a natural attraction and attachment for material
things, but one must simply give up this attachment and surrender unto the Supreme Personality of Godhead. Purport by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada.
When passing through a mountainous region in an airplane, one may sometimes see a city in the sky with towers and palaces, or one may see similar things in a big forest. This is called a gandharva-pura, a phantasmagoria.
This entire world resembles such a phantasmagory, and every materially situated person has attachment for it. But Katvanga Maharaja, because of his advanced Krishna consciousness, was not interested in such things.
Even though a devotee may engage in apparently materialistic activities, he knows his position very well. Anāsaktasya viṣayān yathārham upayuñjataḥ, nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate.
one engages in material things in relation with the loving service of the Lord, one is situated in yukta-vairāgya, proper renunciation. In this material world nothing should be accepted for one's sense gratification.
Everything should be accepted for the service of the Lord. This is the mentality of the spiritual world. Maharaja Katvanga advises that one give up material attachment and surrender unto the Supreme Personality of Godhead.
Thus, one achieves success in life. This is pure bhakti-yoga, which involves vairāgya-vidyā, renunciation and knowledge, vairāgya-vidyā nija-bhakti-yoga... Shikshartam Ekah, Purushah Puranaha.
śrī-kṛṣṇa-caitanya-śarīrad hari-kṛpāmbudhir yaḥ tam ahaṁ prapadye. Prapadi.
Let me surrender unto the Supreme Personality of Godhead who has appeared now as Lord Sri Chaitanya Mahaprabhu. He is the ocean of all mercy and has come down to teach us material detachment, learning, and devotional service to himself, Chaitanya Chandradaya Nataka.
Sri Krishna Chaitanya Mahaprabhu inaugurated this movement of Vairagya Vidya, which by which one detaches himself from material existence and engages in loving devotional service.
Reading on purification through hearing glories
The Krishna consciousness movement of devotional service is the only process by which to counter our false prestige in this material world.
So that's the first verse, and the verse at the very end of this canto from the twenty-fifth chapter entitled Krishna the Supreme Personality of Godhead verse number
sixty two sounds Yasmin sat karna piushe Yasastirth vare sakrit Shrotanjali Rupashritya Dhunute Karma Vasanam.
Very important verse from this ninth canto of Śrīmad-Bhāgavatam. Simply by receiving the glories of the Lord through purified transcendental ears, Satkarma, Satkarna Piyush.
The devotees of the Lord are immediately freed from material desires karma vasanam, dhunute, karmavasanam, they are totally purified and engaged in fruitive activities.
Purport by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda.
When the devotees orally receive the activities of the Lord, of the Supreme Personality of Godhead, as enacted in Bhagavad-gītā and Śrīmad-Bhāgavatam, they immediately achieve the transcendental vision in which they are no longer interested in materialistic activities.
Thus, they achieve freedom from the material world.
For sense gratification, practically everyone is engaged in materialistic activities which prolong the process of Janma Mr, Jara, Vyadhi, birth, death, old age and disease.
But the devotee, simply by hearing the message of Bhagavad-gītā and further relishing the narrations of Śrīmad-Bhāgavatam, becomes so pure that he no longer takes interest in materialistic activities.
At the moment, devotees in Western countries are being attracted to Krishna by Krishna consciousness and becoming interested, uninterested in materialistic activities, and therefore people are trying to oppose this movement.
But they cannot possibly check this movement or stop the activities of the devotees in Europe and America by their artificial impositions.
Here the words Śrotāñjali-rūpa-śṛtyā indicate that simply by hearing the transcendental activities of the Lord, the devotees become so pure that they are immediately immune to the contamination of materialistic fruitive activities. Anyabilashata Shunyam.
Materialistic activities are unnecessary for the soul, and therefore the devotees are freed from such activities. The devotees are situated in liberation, brahma-bhūyāya kalpate, and therefore they cannot be called back to their material homes and materialistic activities.
Śrīla Prabhupāda kī jī-aya.
Progression of cantos toward Krishna's pastimes
Okay, Namaum Vishnu Padaya Krishna Prashthaya Bhutales Srimati Bhaktivedanta Swami Nitinami, Namaste Saraswati Devi, Gauravani Pracharini, Nirvi Sha Sunavadi Paschatade Shetari. Wancha patarubia chakri passindu bevacha, patitanam pavane byog, vaishnavi byw na mon ma. Dja shri Krishna Chaitanya Prabhunita Nanda Sriadvaita Gadathara Srivasadi Gaura Bhakta Vrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hari Hari Ajanu Landvita Bujokanaka Vadatu Sankirtanaika Pitarokamalaya taksi viswambaru dvi javaru, yuga dharma palavandeja gatpriakarokaruna Yantah prradishi mamavachamamprasuptam Sanji Vayata kila shakti darakswadamna anyamsha hasta charanashravanat vaka di prananda mobhavate purusayatu Hare Krishna.
Yes, we had a long Long separation with Srimad Bhagavatam. But I really hope that you continued your journey throughout the narrations of Srimad Bhagavatam.
And as I said many times, uh the main idea of this uh Seminar of these talks is to explain how each and every Kento of Srimad Bhagavatam brings us closer and ultimately contributes to our understanding of the tense canto. Because the subject matter of the tense canto with its apparent simplicity is actually very very difficult to understand properly. And therefore the proper reading of Simad Bhagavatam with proper understanding of the drive of the narration of Shimad Bhagavatam will help us ultimately to appreciate the pastimes of the Supreme Personality of Godhead and become attached to them.
So, as I said, the ninth canto of Shimad Bhagavatam, in this regard, in trying to separate a very simple and essential message is the most difficult.
If we look at this first can of this ninth canto of Srimad Bhagavatam from the first glance, we will see a kaleidoscope of completely different stories.
And most of the stories are very, how shall I say this? scandalous by nature. It's really a collection of different transcendental scandals.
Starting from the very beginning of the ninth canto, where all of a sudden Sudyumna becomes woman and, not only he becomes woman, then he becomes you know half man, half woman, one month woman, one month man, and then he gives birth to children in both bodies you know he begets children as the male as Sudum and he becomes pregnant and I don't know how he managed with this one month you know to to give birth to a child but it's it's a quite far out story.
So to start with. And then we see: I mean, it's not the end of it, it's the only beginning. Then you know one king kills the cow and you know accidentally and his guru curses him without any reason.
And then not only this, you know, later, you Guru curses his disciple Nimi, and Nimi curses his guru back. It's very, you know.
And then there's all kinds of sexual improper sexual behavior described in this canto, you know, like Brihaspati is stealing the wife of his brother and impregnates her while she's pregnant.
And you know, all kinds of stories. So what, how to make sense of all the stories? You know.
And yeah, somebody kidnaps brāhmaṇa girls, somebody becomes mad, you know, because of the curse of his guru again without much reason, somebody eats a rabbit in the forests.
So this looks like yellow newspaper say just by the external uh look at it uh and uh when I first read it, I you know the the impression which I have sounds very much like ISKCON, you know.
So, so many different things is going on. And I was right, actually. My conclusion was correct.
Actually, Ninth Canto of Śrīmad-Bhāgavatam has a very deep and important and merciful message to all of us. And I think we will be benefited if we try to carefully read this canto.
I remember when I was pondering over the meaning or essential meaning of this canto, I asked one Bhakti-vedānta Bhakti-vaibhava teacher, one very Vedanta Bhakti Vaibhava teacher one very
quite prominent preacher in ISKCON, and asked him what is the what is the essential message? Can you tell me? He said there. He smiled and he said there's no essential message.
And I was not, somehow rather, I was not satisfied with such conclusion. And I saw that I you know we should try nevertheless, despite of this apparent chaos of different small small stories.
Try to find purport or import of all these stories which would make sense of all of them. Besides, of course, as I already said, besides the storyline, which is very clear in this Canto of Śrīmad-Bhāgavatam,
Śukadeva Gosvāmī describes the Sun dynasty and the history of different kings of the Sun dynasty. In the first certain chapters and the last 11th chapters, he describes the Moon dynasty, the Soma-vaṃśa.
So let's begin to disentangle or unravel all these mysteries of this beautiful Canto, really beautiful Canto.
Overview of first through eighth cantos
So for that to really clearly understand what is the place of this Canto in our life. Not in Śrīmad-Bhāgavatam only, but what is the place of these stories in our life?
Let's go back to our description of the progression of Śrīmad-Bhāgavatam and remember what we have told so far.
So first two cantos are of course introduction to the whole book and the first canto describes the method of understanding of Śrīmad-Bhāgavatam, the methodology of hearing and receiving Śrīmad-Bhāgavatam properly from the proper speaker and therefore describes the qualifications of the hearers and the speakers of Śrīmad-Bhāgavatam.
Second Canto describes the history of Śrīmad-Bhāgavatam, how Śrīmad-Bhāgavatam was appeared in this world and how it was transmitted from the Supreme Lord himself to Lord Brahma, from Brahmā to Nārada Muni and so on so forth.
And also the sādhana of hearing Śrīmad-Bhāgavatam is again explained there as the highest possible spiritual practice as the highest possible spiritual discipline.
So these first chapters, two first two cantos are more or less introduction which which is supposed to bring us into proper mood of hearing Śrīmad-Bhāgavatam, understanding the importance of this process and this book.
So then starting with the uh with the Third Canto we start with Sarga with the creation of this world and while describing the creation of this world very important message is being transmitted to us that this material creation is created by the Lord for the salvation of the conditioned souls.
That it's not just accidental. It's not just you know a result of big bang, you know, something made bang and you know the big explosion and here we are, you know, result of this big explosion. No.
There is a very careful design within this world, and this world is designed for enjoyment of the souls and for sufferings of the souls to teach us a very important lesson.
And the most important lesson which is there is to actually make us apathetic to the enjoyment of this world, make us free or help us to free from the greed.
The message of the third canto of Śrīmad-Bhāgavatam or the story, the central story of the third canto of Śrīmad-Bhāgavatam, fighting between Hiranyākṣa and Lord Varāhadeva, is about this.
Hiranyākṣa is this primordial greed personified. Greed for material enjoyment, and every living entity comes to this material
world with this greed and wants to enjoy, you know, up to the maximum possible limits and therefore suffers in this material world and so on and so forth.
So you know the attempts, the futility of the attempts of the conditioned soul to enjoy in this material world is being beautifully described in this third canto of Śrīmad-Bhāgavatam.
By the means of this Sānkhya philosophy and how this world is created, and how scientists are trying to facilitate our enjoyment, but ultimately it's not possible. So that's the message of the third canto.
Then the fourth canto of Śrīmad-Bhāgavatam, as we explained, is this clash between the so-called pious Vedic enjoyments and renunciation of the world. These two tendencies are there.
People who understand that the way to live in this material world is to follow Vedas, to perform sacrifices as was described in the again in the third canto by
the personality or by the figure of Varāhadeva who is the very yajña personified. So they try to live happily in this world by following Vedas.
But this is not possible at all again, and Śrīmad-Bhāgavatam, fourth canto of Śrīmad-Bhāgavatam, is giving us this message.
Please read this canto and understand that all your attempts to become happy through the very subtle sciences are also condemned and futile. They are not going to give you desired happiness.
So that's the fourth canto; fifth canto, as I explained, was about the sthāna, how we should be situated properly according to our position in this world and perform our duties
but at the same time internally develop bhakti or develop attachment or devotion to the Supreme Lord.
That's the place of the sthāna; fifth skandha is sthāna: atra sargaḥ visargaś ca sthānaṁ poṣaṇam ūtayaḥ. And poshanam sixth kanto. Sixth kantum is the nourishment or the mercy of the Lord, how the living categories are nourished and how actually everyone is dependent on the mercy of the Lord.
The pure devotees and not so pure devotees, so Sixth Canto is about mixed devotion as opposed to the pure devotion and the glory of pure devotion.
How the only pure devotees get the full mercy and full nourishment, whereas those who are trying to combine devotion with their attempts to enjoy this material world, ultimately baffled.
So that's the message of the sixth cantum. Posanam. Mixed devotees are demigods and they are fighting with Vritrasura, who is a demon, but at the same time he is a pure devotee and he gets the real mercy of the Lord.
Whereas demigods remain here and still continue struggling for existence. So then 7 Kanto is is very simple because there are only two big parts: the Prahlāda Caritā, the story of Prahlāda and his demonic father.
So that's Uti. The what is this very strong impetus within ourselves which makes us uh you know to be devoted to the Lord or to be opposed to the Lord. Why these two natures are there?
And the message of the seventh skant is of course, by associating with devotees we become devotees. And by associating with non-devotees, we become demonic. We develop our demonic nature.
And therefore Varnashrama is also there as the very strong mechanism to bring us closer to the association of devotees. That's actually the essence of Varnashrama.
Varnashrama, the value of Varnashrama is not about following the rules and regulations, also it is also important too.
But the value of varṇāśrama is to bring us closer to the society of devotees and ultimately make us surrender to the spiritual master. So that's seventh canto.
Eighth canto which we described last time is the signs of surrender and different kinds of surrender is there are pure surrender and motivated, materially motivated surrender, is described in the eighth scanto.
So that's the journey so far, and it's very logical.
We can see that this whole world is created for the benefit of the conditioned souls and Srimad Bhagavatam is describing the gradual progression of the conditioned soul.
You know, a conditioned soul opens Śrīmad-Bhāgavatam and somehow or other is fortunate enough to get a complete set of Śrīmad-Bhāgavatam and goes through it. And this is what is supposed to take place within our heart.
One after another, very gross desires, gross anarthas will be disactivated by the mercy of Śukadeva Gosvāmī. Śukadeva Gosvāmī is bringing us closer and closer to the Supreme Lord.
So up to the point of surrender, and eighth canto is actually the point when the conditioned soul is ready to surrender.
And therefore, Śukadeva Gosvāmī explains this is how you should surrender. You should surrender like Bali Maharaj. You should not surrender like other heroes of the eighth canto of Śrīmad-Bhāgavatam.
Regulated devotional service of Ambarisha Maharaj
The pure surrender not like demigods in the manthana, in the churning of the milk ocean, not like uh Aditi and you know all this conditioned surrender uh is uh is actually not recommended, but the pure surrender of Bali Mahārāja is the message of the eighth canto.
So if we remember this, so what is the message, essential message of the ninth canto? Obviously, what we do after surrender? After surrender, we start devotional service.
Surrender or Saranagati is the beginning point, starting point of devotional service. So one very simple answer to the question which we asked in the beginning, what is the essential message?
The essential message is bhajana-kriyā. Surrender basically means that we developed faith in the Supreme Personality of Godhead. This Śraddhā is śaraṇāpati-lakṣaṇa, as Bhaktivinoda Ṭhākura says.
So after this, we should start devotional service and definitely there is ample of proof that this essential feature of this ninth canto of Śrīmad-Bhāgavatam, especially because three verses from the fourth chapter of the ninth canto are very much, very often quoted by Śrīla Prabhupāda and all the Ācāryas as the example of regulated devotional service.
These are famous verses describing the devotion of Mahārāja Ambarīṣa: sa vai manaḥ kṛṣṇa-padāravindayor vacaṁsi vaikuṇṭha-guṇānuvarṇaye, karor hareḥ mandira-mārjanādiṣu śrutim cakārācyuta-sat-kathodaye, mukunda-liṅgālaya-darśane dṛśo tat-bhṛtya-gātra-sparśaṅga-saṅgama-grahaṇam tat-pāda-saroruha-saurabhe, śrīmat-tulsyā rasanām tad-arpite pādo harer kṣetra-padānu-sarpaṇe, śiro hṛṣīkeśa-padābhivandane kāmān chādāsye na tu kāma-kāmya-yator tamaśloka-janāśraya-ratiḥ. Vachamsi, Vaikuntha Gunanu Varnay, Karo Harer, Mandira Marjanadi Sush Srutim Chakarachyuta, Sat Kathouda Y Mukunda Lingalaya Darshane Drisho Tat Britty Gatra Sparsangah Sangamam Grahanam Tatpada Sarodja Soradhe, Srimat Tulasya, Rasanam Tadar Pithe, Padohar Kchra, Padanu Sarpane, Shirohrishikesha, Padabi Vandane Kaman Chadasye Natukama Kamya Yatotamashloka Janashrayaratih.
So these verses, these three verses, they explain how to develop Rati or real attachment to the Supreme Personality of Godhead Utama Slokan.
By engaging all the senses, starting with sa vai manaḥ kṛṣṇa-padāravindayor, vāṁcai vaikuṇṭha-guṇānuvarṇane, how he engaged his mind by thinking about the lotus feet of the Lord, and how he engaged his tongue or his speech by describing the Lord of Vaikuṇṭha and his qualities, Vaikuṇṭha-guṇānuvarṇa.
Karo harer, how he engaged his hands by cleaning the temple of the Lord and how he
engaged his hearing propensities or his hearing sense by listening about the Lord, and how he engaged his eyes by seeing Mukunda liṅga in the temple, the form of the Lord, of Mukunda, and how he was associating with devotees, and in this way engaged his skin, his sense of touch in the service of the Lord and his sense of smell by smelling the tulasī and the smell which is coming from the lotus feet of the Lord and how he engaged his legs and his head by bowing down to the Lord.
And he was doing it not because he wanted to engage his enjoy his senses, but because he wanted to achieve the attachment to the Lord. Very very important point.
Why are we doing all these activities? Because ultimately we want to achieve this state when our heart is attached to the Lord and not to anything else.
And therefore, we engage all our senses in a very positive way, not to renounce, but to engage them in a very positive way. So that's the first preliminary answer, why, what is the message of this canto?
But it's actually there is more to it.
So, yes, uh, it's bhajana-kriyā with all, uh, with all the glories of bhajana-kriyā and with all the problems which we all experience. Actually, again, looking at a glance to this canto, we will be able to recognize the difficulties which we ourselves experience.
It sounds very simple. You know, just engage your nose in smelling the tulasī leaves and engage your eyes in looking at the Lord. Yes. I engage my eyes and my nose for two minutes a day.
In smelling and seeing the Lord, and then the rest, I'm still looking at this world, and still the same lust is there.
So therefore, one can say that this canto is explaining the internal battle while we are engaged in the service of the Lord.
Meaning of Ishanukatha and devotee topics
While we are trying to engage our senses in the service of the Lord, but at the same time we feel that there is a pulling, that we are being torn and we are being you know, torn apart, and there is a very strong pulling which forces us to again go back to the materialistic activities and materialistic sense gratification.
So that's again the first answer what the 9th canto is all about. And we know that according to this Krama theory, and the 9th canto is Isha Nukatha. And that's very clearly confirmed by the ninth canto itself
by Maharaja Parikshat. In the very beginning of the ninth canto, he asks Śukadeva Gosvāmī, Dear Śukadeva Gosvāmī, you explained to me Manvantara in the very beautiful way.
But now, Teṣām Vaṁśaṁ Pṛthāḥ Brahman, O Brahman, please explain to me different Vaṁśa. Vamsa Anucharitani Cha kirtayasw Mahabha Nityam Sushru Shatam Hinah.
Yeah, I am very much eager to hear this Vaṁśānu- carita or Īśānukathā as it is said in the second canto of Śrīmad-Bhāgavatam. Utaya manta īśānukathā. Signs of God, as Prabhupāda translates this phrase, Īśānukathā.
So this is Vaṁśānucarita, the describing the character of different Vaṁśas. Why? Because Īśānukathā is not only about Īśa, it's about the devotees of the Lord. So again, very important point.
The ninth canto is describing Īśānukathā by describing the stories of different devotees of the Lord. And while describing the
stories of different devotees of the Lord, Śrīla Prabhupāda explains in the purport. He makes the point which I already made in the beginning.
It should always be remembered that the material creation is created for the salvation of the conditioned souls.
The merciful Lord out of causeless mercy descends to various planets of the material world and acts for the salvation of the conditioned souls. That makes the history and narrations worth reading.
Śrīmad-Bhāgavatam offers such transcendental topics of the Lord in relationship with great devotees. Therefore, the topics of devotees and the Lord are to be given respectful reception.
So, one more important point which explains the message of the ninth canto. Yes, it's about the devotional service and the main part of devotional service is to hear about the Lord.
And to hear about the devotees of the Lord.
So therefore the ninth canto not only explains the importance of devotional service, but it also engages us in this devotional service by describing activities of different devotees of the Lord.
And this is exactly explained by Viśvanātha Cakravartī Thākura in this commentary to this verse of the second canto where now describing the second canto, which explains what is this śrī-bhagavata-kathā. Their avatars and their devotees should be heard about and glorified, thus in the material world, sthiti the devotional aṅga. In
other words, again, ninth canto of Śrīmad-Bhāgavatam engages us in this different stories about the devotees of the Lord, and helps us by describing these stories to also overcome certain difficulties which we have.
We should understand that all these devotees which are described in the ninth canto of Śrīmad-Bhāgavatam with all the strange things you know, which they do. They're all great devotees. It's very interesting.
In the ninth canto of Śrīmad-Bhāgavatam, uh I believe it's in the uh I don't remember in which chapter, but it doesn't really matter.
Mahārāja Parīkṣit hears how Śukadeva Gosvāmī said that one of the kings of the solar dynasty became a maneater, Rākṣasa.
And not only he became a maneater, his name is Kalmāṣapāda, not only he became a maneater, he also ate a brāhmaṇa. And not only he ate a brāhmaṇa, he ate a brāhmaṇa who was engaged in sexual intercourse with his wife.
And not only he ate a brāhmaṇa who was engaged in sexual intercourse with his wife, he didn't even really pay attention to the pitiful plea of the wife of this brāhmaṇa who said, let me become impregnated first and then you eat him. Don't do it right away.
But she was so eager to eat him that he just couldn't couldn't wait. So he ate him and then uh Mahārāja Parīkṣit asked uh can you explain a little more details about this great soul. He calls him Mahatma.
Can you please explain to me what happened with this mahātmā by the name Saudāsa.
Cultivating compassion toward struggling devotees
So that's a very important point of this ninth canto. We have to understand this. They're all Mahatmas. You know, and uh why?
Because they all engaged in devotional service, because they all somehow rather connected with the Supreme Lord. And yes, they may do something which externally may be quite abominable.
But still, you know, it's a very important lesson for us. If we want to understand the message of ninth canto, this is one of the essential features of this message.
We should understand that whoever is engaged in devotional service, despite all the difficulties which he undergoes, despite of all the failures and problems which he may have on the way, he should be considered as Mahatma.
All the scandals which are described here is actually described in a very compassionate way so that we could make conclusions and not commit the same mistakes.
But at the same time, we should also understand that the mistakes committed by devotees are not really mistakes. You know, sometimes, especially nowadays with this culture of Facebook and everything else,
you know, people they're just condemning devotees left and right. But Sukadeva Goswami is not in favor of this, and Maharaja Parikshit is definitely not in favor of this.
You know, we may be very happy that devotees, you know, do mistakes and because of our fault-finding mentality, and try to describe them in a very denigrating way.
Sukadev Gaswami is describing it in a completely different way.
You know, yes, somebody may, you know, may not follow very strictly four regulative principles, but I don't think that any devotees of ISKCON would eat Brahmana. You know.
I don't think it went to that, you know, they made some, maybe, I don't know, somebody else, but not Brahmana. At least that much respect to brahminical culture we all have.
So that's a very important lesson which we should see. And that this story is not about others. These stories are told by Sukadeva Goswami for us.
And they are told in a very compassionate way so that we could make really, you know, derive very important lessons from these stories.
And therefore, Visvanatha Cakravarti Thakura, by explaining what is the message of ninth canto, in the very beginning of ninth canto, he says that ninth canto is speaking about three things.
It speaks about, he says, sva-dharma has been described, now the ninth canto topics related to the followers of the Lord, īśānukathā, are told with the intention of propagating bhakti, vijnana, and vairagi. So that's another important point for us to understand.
The Ninth Kanto, the stories of the Ninth Skandha, if we read them properly, are supposed to create bhakti within ourselves.
And they're supposed to give us vijñāna, which means experience. It means that basically that experience means that you know by reading these stories we will be free from all these foolish tendencies and we will be free from these mistakes.
That's vijñāna. We don't have to commit the same mistakes. It's just enough to read the Ninth Canto of Śrīmad-Bhāgavatam. And we're done with many, many stuff. And then vairāgya.
And then Viśvanātha Cakravartī Ṭhākura says that the story of Mahārāja Ambarīṣa is about bhakti and is supposed to create bhakti within our heart, the desire to have bhakti.
And then the story of King Yayāti and his desperate attempts to enjoy in this material world is supposed to create or impregnate our heart with vairāgya, with the detachment of the Lord.
So, and the rest of the stories, he he gives the example of these two stories, but the rest of the stories, many of the stories, is about vijñāna, is about this experience.
So you read these stories carefully, and then you make a conclusion, whether I want uh to do the same or I don't want. So that's another level uh in our consideration what is the main message of the Ninth Kanto.
It's not it. It's not yet it.
So we first said that this is you know generally describing the process of devotional service, regulated devotional service, bhajana-kriyā, for those people who already surrendered but still have some problems and attachments. And who doesn't?
You know, there's it's an exception, not the rule that somebody starts devotional service. Uh he he has some internal problems still, despite his surrender.
Arjuna himself says, śuṣyate me mukham, and then he says, na yotsye, Govinda, I am a surrendered soul, but I'm not going to fight. So that's exactly what is described in the Ninth Kanto.
Yes, you surrender, you start devotional service, but very
soon you will encounter impediments inside. And these internal impediments inevitably will take the shape of the external circumstances. And by going through this external circumstances you will be able to overcome these internal impediments.
That's how this material world is created. So this is the ninth canto.
It's about the devotional service, about the problems which we encounter in devotional service, and about hearing as the means and by hearing we develop bhakti, vijñāna and vairāgya.
Going automatically through this, you know, very fast track. We don't have to do everything ourselves, you know, we don't need to eat brāhmaṇa to understand that nothing good will happen after doing this.
Facing internal and external spiritual obstacles
So okay. So but then I think there is something more to say about the essential message of the ninth canto.
If we carefully look, uh, in the, in these stories, one after another, we will also derive a very interesting lesson which is being taught by Shukadeva Gaswami in this canto.
Let's go a little bit story after story. Of course, I will not be able to describe the details of the story.
So first chapter is Sudyumna becomes a woman and Pururava is born from this Illa, Sudyumna becomes Illa, and then Illa becomes Sudyumna, and then Sudyumna becomes Illa, and at one point Buddha becomes attracted by Illa and, in this way Pururava is born the forefather of the Moon dynasty.
And then Prisharda, King Prisharda from the Sun Dynasty kills a cow and Vasishta curses him without any reason his spiritual master.
And then he despite this curse of his spiritual master, he starts engaging in devotional service and somehow or rather you know he was supposed to become a śūdra in the next life. Because śūdra in the next life, because of the curse of Vasiṣṭha, and Vasiṣṭha is a powerful saint, and whatever he says must come true.
But Prisharda instead of this he becomes a pure devotee and goes to Vaikuṇṭha without, you know, shortcutting this, this way of becoming śūdra.
So then Sukanya she marries Chavanarishi and she is following her dharma very carefully. This young girl all of a sudden she becomes a wife of a very old man.
But then still, she keeps Dharma. She follows him very faithfully and she becomes protected.
And then Ambarish Maharaj, we will describe a little later because this is a central story of the whole ninth canto, his encounter, and again he is saved by his bhakti.
And then Vichuksy, its rabbit in the forest, and he is again protected by the Lord.
Yumashwa is protected by the Lord because of his devotion, even though he drinks the water which was supposed to be drank by his wife. And because he drank the water, which was supposed to be drunk by his wife, he becomes pregnant.
And he gives birth from his right right how you call it right part of his belly he gives birth to Manhatta and Manhattan is saved.
So, and uh Harish Chandra, his difficult life, how he developed dropsy and how he's supposed to sacrifice his own son, and he is protected.
And then uh uh but then the sons of Sagara were not protected. But Am Suman protected them, Advent of Ganga, Nimi is protected, and Lord Rāmacandra.
So this if we take the first 13th chapter of this canto, very important message, repeated again and again and again. You may commit mistakes. You will encounter casualties in this material world.
Durvāsā Muni will come to you. You know. Or something else will happen to you, or you will eat rabbit, or you will drink water which was not supposed to drink. You know this world is a very dangerous place.
Very important message is being sent to us. Even if you are pure devotee. And Marish Maharaj was a pure devotee.
Still, I mean, he was a pure devotee, totally innocent, still, he encountered this very difficult situation with Durvāsā Muni.
So another very important message about the devotional service, difficulties will be there. For sure, 100%. Don't say that you were not warned. From the very beginning.
Because sometimes devotees have this very idealistic and very naïve understanding. I became a devotee. Now my life should be very easy. You became a devotee. Now, your life will be really difficult.
Because you will have to go through all these difficulties to uh to really encounter what is inside, all the problems which are there inside.
You will have to, through this very fast track of bhakti-yoga, you will have to really deal with all these problems. And therefore, these problems will come as external obstacles to you, impediments will be there.
But if you continue practicing your bhakti, you will be protected at the end. That's a very essential message of Śrīmad-Bhāgavatam. Be careful, this world is a dangerous place.
You will encounter difficulties, because there's difficulties inside you. But you will overcome these difficulties at the end. You have to have this.
This is a very, you know, liberating message of the ninth canto of Śrīmad-Bhāgavatam. Bhagavatam. We have to have this faith that yes, difficulties will be there, but
I will come, I will come out victorious of all these difficulties. Like Mahārāja Ambarīṣa came out victorious. Even though it was so difficult, it was unbelievably difficult.
And without apparent reason Durvāsā Muni became angry at him. So, and that's a very important thing.
Lord Nārāyaṇa's dependence on surrendered souls
And what it means, please listen very carefully, because that's a real very important essential message of the ninth canto of Śrīmad-Bhāgavatam. What it means to remain a devotee in the difficulties?
Because, you know, we all sooner or later we will face some very important difficulties which are needed to us, which are specifically designed to free us from certain internal problems.
So the the difficult lesson of this ninth canto of Śrīmad-Bhāgavatam we should remain undisturbed and dependent on the Lord. Sometimes
it's difficult, sometimes, uh, you know, it not only happen with neophyte devotees, it happened with very advanced devotees. They develop some doubts about the Lord. When the crisis comes to the Lord, to our life,
Inevitably some doubts will come. Why did the Lord allow it to happen to me? What did I do? I only served Him. I chanted all the rounds, I preached his glory, I did this, I did that. Why did it happen to me?
Why did it happen to me?
So the very important lesson of this fourth chapter of the ninth canto of Śrīmad-Bhāgavatam, story of Ambarīṣa Mahārāja, is that despite of all the difficulties we have to be the—have to continue to be dependent on the Lord.
So what will happen if we continue with complete faith being dependent on the Lord? The Lord becomes dependent on us. That's extremely important message or teachings of
the Śrīmad-Bhāgavatam, of the ninth canto of Śrīmad-Bhāgavatam, this series of verses from the verse number sixty-three from the fourth chapter of this canto.
When the Lord, Lord Nārāyaṇa speaks to Durvāsā Muni and he says, Ahaṁ bhakta-parādhīno hy asvatantra iva dvija, sādhubhir ग्रस्त-हृदयो भक्तैर् भक्त-जन-प्रियः।
Please listen, because that's the that's where we're coming now to the core of this message. Kṛṣṇa says, I am dependent on my bhakta. I'm not dependent, I am obedient to my bhakta paradhina.
I will do whatever He tells me to do. He asvatantra, as if I am not Svatantra. I am dependent on him.
And when Durvasamuni says, okay, but you also like you also like brāhmaṇa, so I am a brāhmaṇa. Are you not merciful to me? He says, no, no, I'm not merciful to you because I don't have heart.
He says, how come you don't have heart? He said, because my heart is the property of my devotees. My devotees, sādhubhir grasta-hṛdayo, they took my heart.
I'm not, uh, I cannot decide anymore what I'm supposed to do because they possess my heart. And I'm not only dependent on them, but I'm only dependent on those.
I'm not only dependent on the devotees who dependent on me. I'm not only reciprocating with them, but I'm reciprocating even with those people who make themselves dependent on my devotees. Bhaktair bhakta-jana-priyaḥ.
In other words, if we remain chaste and faithful in the difficulties, if we remain faithful either to the Lord or to His devotees, if we continue with this mood, or if we maintain this mood, no matter what happened with me, I should be chaste to the devotees.
I should continue depending on them and on their mercy. Then the Lord, as He says, Ahaṁ bhakta-parādhīno hy asvatantra iva dvija. I will protect them. I will give them protection.
So, and, and then he says, sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham, mad-anyat te na jānanti nāhaṁ tebhyo manag api. So my heart is with the devotees, and devotees' heart is in me. And they don't know anything besides me, and I don't know anyone besides them.
So that's the glorious reciprocation. In other words, there will be difficulties. So when there is a difficulty, you know, don't try to depend on yourself.
Try to continue depending on the Lord and on the devotees, even though there will be a very strong desire to give up depending on the Lord and try to protect yourself.
Try to depend on your strengths, on your intelligence, on your money, on your Connections, on whatever else is there. Don't make this mistake.
If you tolerate the difficulty by continuing complete dependence on the Lord, saying, My dear Lord, crying. My dear Lord, please, please, please, please protect me. He will protect you.
Dangers of self-reliance in Saubhari Muni
So, and you know, and then the next story in the sixth chapter of this canto is a very good illustration of what happens with somebody who is not dependent on the Lord but is very powerful.
Which story is this? From the ninth canto. It's a story of Subhari Muni. Saubhari Muni was a very powerful yogi. He was not protected by the Lord. Why? Because he was not seeking the protection of the Lord.
Because he was not dependent on the Lord. He was not developing this mood of complete dependence on the Lord. Because sometimes we feel that surrender is just one-time action. I surrendered.
śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam. I already have my beats and my name, I am Dasa. Hare Krishna. No. Surrender is an ongoing process. And what is regulated devotional service?
Regulated devotional service is to deepen our surrender more and more and more, to deepen our dependence on the Lord more and more and more. And that's what is depicted in all these stories.
And Saubhari Muni, he was not dependent on the Lord; therefore, when he saw the sexual intercourse, he had seen the sexual intercourse between the fishes, I don't know what is so attractive.
But you know, he's such a yogi. Sitting there in the depths of Yamuna, in the holy river, And still he became attracted. Because of asatsaṅga, because of this, you know, because the saṁskāras are there.
So what happens during the devotional service, the div during the devotional service, saṁskāras, when we practice devotional service, smaraṇaṁ kṛṣṇa-padāravindayoḥ,
according to Ambariṣa Mahārāja, one after another, saṁskāras will surface. And they're powerful. And they will try to pull us in different directions.
So what's what we're supposed to do we're supposed to continue depending on the Lord. With more and more and more sincerity. And therefore, all these stories are there. Vītihotra eats rabbit and Lord protects him,
Yuvanāśva is protected by the Lord. Māndhātā, little baby, was protected by the Lord. And Hariścandra is protected by the Lord.
Ultimately, despite of all the difficulties and all these things, and Mahārāja, so all these stories about the casualties and about the problems which we encounter and about complete dependence during the stories on the Lord and how ultimately the Lord saves.
Comparison of Sun and Moon dynasties
That's the first 13th chapter of this book, a little more than half of the book. And then starting from the 14th chapter, the story of Moon Dynasty starts, and the stories are somewhat different.
So there's two big parts of this book.
First about the moon, first about the Sūrya dynasty, and the culmination of the Sūrya dynasty is Lord Rāmacandra. And we know Lord Rāmacandra is Maryādā Puruṣottama, he is the manifestation of this discipline, the spirit of discipline, the devotional service according to the rules and regulations, and Dharma.
So the stories of the first chapter is very much about this reciprocation with the Lord and protection from the Lord by following strictly the duties of devotional service. But then starting from the 14th chapter.
Very interesting different mode of the stories are there. First is Purūravā and Urvaśī's far-out love story. You know, really such a powerful love story.
How Urvaśī, because of the curse, developed kind of cravings and she wanted to experience not heavenly enjoyments, but earthly enjoyments. And somehow we know what it means.
Sometimes we want, you know, this this sort of thing. And it's not only curse, it's just it's probably this this sort of. Anartha was there. And Purūravā, and you know, they were a perfect match to each other.
And but then she left despite of this total complete you know astrological compatibility, the astrologers told them that you have ideal marriage life and then this ideal marriage life didn't last long because of the Gandharvas.
Interesting stories. And then Pururava starts this yayas, and that was in the in the beginning of Trata Yuga.
And then Parashurama, for out story about Parashurama, how Parashurama kills Kartavirya Arjuna and how his sons, Kartavirya Arjuna's sons, kills Parashurama's father Jamadagni, and how before that Jamadagni orders Parashurama to kill his mother.
To kill his wife or mother of Parasurama and how Parasurama kills his mother and
all his brothers and then you know and asked Jamadagni can you survive can you somehow resurrect them and make them alive again and please make them not remember who killed them.
So uh kind of again this you know this stories And but then she left despite of this total this. In the first part there is always this m protection of the Lord. But in the second part, there's not much of this.
There is really and then Yayeti and Devayani
and Sharmistha, this story about King Yayati, how he fell in love with Sukracharya's daughter, and how Sukracharya's daughter being cursed by Kacha fell in love with him and how again he was cursed by his own father in law.
Recognizing the subtle power of lust
So what is the what is the message of this second part. The message of the second part is extremely important.
And then Dushmanta Shakuntala Rantideva the message of the second part of this ninth canto uh is basically uh This is one of the essential features of this ninth canto is not to underestimate the power of lust.
Because sometimes we as near-fi devotees we may feel that I am completely free from lust.
You know, once there was a story, Brahmachari came to Srila Prabhupada and said, Prabhupada, I'm completely free from lust. And Prabhupada says, maybe we should call a doctor.
So basically that's the message of this ninth canto.
Don't think that you're free from lust. If Yayati Maharaj was not free from lust, if Pururava or Urvashi were not free from lust if they were all not free from lust if Brihaspati was not free, Guru of demigods was not free from lust.
Who you think you are to be free from lust? And the very essential, very interesting idea
is there when Yayati Maharaj asked his sons, his five sons to exchange his old age with their youth, according to the blessings of his father-in-law, Shukracharya. So the first one is Yadu Maharaj.
And what Yadu Maharaj says, Yadu Maharaj says, no, I'm not going to give you my youth. And he says, why? Because I have material desires.
And if I give you my youth, and you give me your old age, and I will experience these material desires in my old age. How I will be able to do devotional service. Please listen very, very carefully.
And Yadu Maharaj is, so his decision in this difficult situation is glorified.
The Lord Himself, Lord Krishna Himself decides to become one of the descendants of Yadu, it takes birth in Yadu dynasty because Yadu Maharaj came to this very proper conclusion.
This life is meant for devotional service, and I have to utilize the energy of this life for devotional service. And you know, and I have to go through and I have to really overcome all these desires to be concentrated on devotional service.
So the second part of the ninth canto has an important message to all of us that the main difficulty in the devotional service is sex.
It may take some time before the last or before the this powerful force within ourselves will become completely calm and completely controlled.
We should not underestimate the power of this karma or of this lust within ourselves. And we should definitely engage all our propensities in devotional service.
Ultimately, this lust will be conquered by the power of devotional service. But we should not be, how to say this, neglectful or overconfident that we will be able to do it very quickly.
Our dependence on the Lord, which I was talking about in the example of the story of Maharaj Ambarish and Durvasamuni is entirely about this.
We should be dependent on the Lord to overcome this powerful powerful force within ourselves, which is called alasa tokama.
And so then in the last part of this 9th Canto Śukadeva Gosvāmī starts explaining the histories or dynasties of all the prominent kings which were there together with Krishna, all the dynasties of Sattvatas and Andakas and Vrishnis and the descendants of Puru Maharaj, son of Yayati, who agreed
to give his youth to his father. And how Pandavas ultimately came to this to this world.
Lessons from Yayati and Yadu's choices
But before that it's very interesting. Let's go back a little bit into the story of Yayati and uh Sharmishta and Devayani.
We know this very important and beautiful story how Yayati, after regaining his youth and after engaging in sensual activities for many many years, for 1000 years, having all the resources, having all the facilities, how he ultimately became very, very frustrated, and how he started saying:
you know that there is no point of trying to pacify lust. Lust is insatiable. Na jātu kāmaḥ kāmānām upabhogena śāmyati haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate. The more you try to feed your lust, the more it becomes
it's insatiable, and the fire of lust, kṛṣṇa-vartma, fire is called here kṛṣṇa-vartman. It becomes more and more blazing within our heart. Bhūya evābhivardhate. It's just the lust becomes more and more and more.
Even if you have everything in your facilities, if you have all the riches and all the everything, you will never be able to satisfy lust.
So that's a very important lesson which Maharaja Yayati is teaching us according to uh through his life. Just one second. And then the wrong conclusion which we can make by reading this story is that okay, fine, I understood, now I have to enjoy.
And then after a thousand years or so, I may become totally completely frustrated, and then I come to the same conclusion, and then you know I will start my devotional service. So is this the teaching of this ninth canth of Shiman Bhagavatam?
No, of course not.
So the teaching is very interesting, and we would not be able to understand it if uh Viśvanātha Cakravartī Ṭhākura would not explain why this all of a sudden this transformation took place in the heart of Maharaja Yayati.
You know, for thousand years he was happily engaged in sense gratification, and then at the end he became very frustrated. Is it just a result of sense gratification?
But he himself says, but you know, if you do this, the last is not satisfied. Why this transformation took place in case of Maharaja Yayati. Very important thing.
Now, Viśvanātha Cakravartī Ṭhākura brings these two parts of the ninth canto together. He says, let's count how many generations came from in this Sun Dynasty from Brahma to Maharajam Barisha.
And he says it's he's the number seven. No, yeah, number eight. He's the number eight. Brahma, Marīci, Kaśyapa, Vivasvān, Śrāddhadeva, Nābhāga, Nābhāgānadi, and Ambarīṣa, number eight.
And he said, let's count how many generations came from Yayeti to from from this moon dynasty. Again, Brahma, Atri, Candra, Budha, Purūravā, Āyus, Manu, Yayeti. Yayati is number eight.
And Viśvanātha Cakravartī Ṭhākura says that Ambarīṣa Mahārāja and Yay, they were contemporary.
They were ruling the world at the same time, and he explains that at that time, the ruler of the world of the Seven Islands was Muharajan Barish, because it's clearly said there.
And the ruler of Bharata Varsha within the seven islands was the king of Moon dynasty, Soma Vamsa, Yayeti. And Ambarish was his chief, was the emperor.
And Yayati was his king, and Viśvanātha Cakravartī Thakur says, because of the influence of Maharaj Ambarish upon Yay, Maharaj, he became frustrated with this attempt to become happy in sensual enjoyment.
And because of his influence, influence of Muharaja Yaya upon Devayani, his wife, she became also frustrated and she ultimately achieved liberation. So, very important message of this ninth canto, coming together,
these two parts of ninth canto coming together is that yes, the main problem is lust, which we all have, which we all encounter. And the real solution for this problem is the association with devotees.
And if we associate with devotees properly and become influenced by the power of devotees, if we become open and receptive to the power of their devotion, then we will be able to overcome lust.
The complete dependence of Maharaja Prachinabarhi from the Lord depicted in this ninth canto is the ideal. What if we don't have such dependence?
What if we still have this important uh this powerful uh impetus within yeah well we should we should associate with such people and then uh this power will vanish, this power will ultimately be pacified.
Significance of Krishna's birth in canto nine
And then we will be able to come uh to the point where uh where Krishna is waiting for us. So and that's the last chapter of this canto.
Very important last chapter of this canto, and I will very briefly also say a few words about this important last chapter of the ninth cantum which actually very harmoniously brings us to the gives us the key for understanding of the tenth canto.
That's another little puzzle to answer this mystery. What is the message of the 9th canto ultimately? So describing this moon
and sun dynasties, he comes to this moon dynasty and explains about the kings, contemporary kings, Pandavas
and Sishupal, what is the genealogy of Sishupal, and what is who is Bahlika, and who is Buriśravas, and Bhīṣma, and Shantanu. And all these stories which we partially know, which are more in more
described in Mahābhārata itself. And then ultimately he comes to Maharaja Vāsudeva, father of Krishna, and he says that from Vāsudeva Krishna was born.
And then at the very end, and we together in the beginning of this last lecture we read the verse from the end of this twenty fourth chapter of the ninth canto. Śukadeva Gosvāmī starts describing why Krishna
comes to this world. Why Krishna Himself, God Himself, comes to this world. What is the reason? What is the cause? Because sometimes people, you know, they don't believe that Krishna is God Himself.
They argue that Vishnu is God, or sometimes they say something else, they say that you know, svayaṁ bhagavān is not is not the proof that Krishna is the original Bhagavan. But at the very end of the ninth Canto,
at the very end of the last chapter of the Ninth Kanto, Śukadeva Gosvāmī gives us the hint which will help us to understand Tenth Canto properly because what is 10th Canto?
Tenth Canto is the description of the spiritual world. It's not the description of Krishna's avatāra. Although superficially it may sound like, but ultimately it's the description of eternal līlā, of nitya-līlā of Krishna.
Not even killing of the demons is the most important feature, but his nitya-līlā, his ordinary līlā, how he is related with Nanda Mahārāja and Yaśodā and with his friends and with his girlfriends.
This is all uh this is the this is the very uh unique message of the Tenth Canto of Śrīmad-Bhāgavatam. And we can only really
understand this message of the Tenth Canto of Śrīmad-Bhāgavatam if we carefully, carefully read the very end of the 24th chapter.
In the beginning in the beginning of this end of this very last section of the 24th chapter after describing all the dynasties and saying that Krishna was born from Vasudeva and Devakī.
Śukadeva Gosvāmī says, yadā yadā hi dharmasya. Does it sound familiar to you? yadā yadā hi dharmasya kṣayo vṛddhiś ca pāpmanaḥ, tadātmānaṁ sṛjāmy aham.
Whenever the principles of religion deteriorate and the principles of irreligion increase, yadā yadā hi dharmasya kṣayaḥ vṛddhiś ca pāpmanaḥ, that the sinful tendencies become very prominent.
The Supreme Lord, the controller, manifests His form, tadātmānaṁ sṛjāmy aham. He says this and he waits for our reaction. And when we say this, oh yes, okay I understood everything.
I understood why Krishna has come to this world. Okay. We will understand the message of the 10th Kanto in one way. Yes, the Lord comes, and sometimes He comes Himself, sometimes he comes in this avatar, that avatar.
And Krishna is one of His avatāras. And He says, Yadā yadā hi dharmasya glānir bhavati bhārata, abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham, Tadatud Bhagavanisha, Atmanam Sri Jateharihi.
So, but this is not what Śukadeva Gosvāmī wants to say to us. It's just ordinary understanding. And for people who want to maintain this ordinary understanding that the Lord
comes to side with the pious people, Paritrāṇāya sādhūnāṁ vināśaya ca duṣkṛtām, and to kill the miscreants? This verse is there in Bhagavad-gītā and in Śrīmad-Bhāgavatam. Then he says next,
in the next verse He gives another reason. He actually contradicts himself. He says, Na hy asya janmano hetuḥ karmaṇo vā mahīpate, Vidhīyate ’sya catmanaś ca śaktayaḥ. He says Mahīpate, O King. Ātma-māyā-viṁśasyātmanaś ca.
Na hy asya janmana hetuḥ Krishna's janma, Krishna's birth in this world has no other reason. Even though he already gave some other reason, but he says, has no other reason but the mercy of Krishna.
Atma Mayam and he he actually he actually says it it's Atma Maya so Maya Vadis can easily interpret this verse as you know there's no other reason for Bhagavān to appear in this world by this Maya, because this is Maya.
So he says, but there is no other reason, but ātma-māyayā, he formulates another understanding. Please listen very carefully.
He says it's only by his mercy, it's not that because of dharma, because of this miscreants or this and that, he has to come. It's just a manifestation of His mercy.
And then He says how different people react on the mercy of the Lord. How different people, when He comes, they react differently on the Lord. He says that without going into too much details.
He describes how the mercy of the Lord manifests differently for different people.
You know, ordinary people, there, this is the next verse, the manifestation of the Lord's mercy is that ultimately, because of sufferings in this world, they awaken and become little detached from this world.
Demons when the Lord comes, they receive mercy when the Lord kills them. That's 59th verse. Even demons they receive mercy.
But you know, initially he says, you know, everyone understream receives mercy, but uh there is an impersonal way to receive mercy, there is a demonic way to receive mercy.
Then he says, the Supreme Lord with the cooperation of Balaram performed activities beyond the comprehension of even such great personalities as Lord Brahma and Lord Shiva.
And he says, demigods they receive mercy when Lord comes personally because they they're completely amazed and they see what the Lord does when He incarnates as Krishna himself.
And then he says and then he says he also spread his most pure glories which destroy sufferings and lamentation and ignorance. No, we sorry. No. Yeah.
He also splits his most pure glories, which destroys sufferings, lamentation, and ignorance, to give mercy to the devotees who would be born in a future Kali Yuga. So the Lord comes because of His mercy.
He wants to give His mercy to everyone. And therefore, he comes himself. He knows there is no hope for us, the future people of Kali Yuga. Therefore, he comes as Krishna and performs his most beautiful pastimes.
He knows there is no hope for demons, therefore he kills them and gives them liberation. He knows there is no hope for Lord Brahma and Lord Shiva, therefore he comes and amazes them and makes them to think about himself.
He speaks about oss och that's the verse which vi re. Yasa stirtse varesa kredit, Srotanjali Rupa Srit Yadhunute Karma Vasanam. He speaks about us, he says, Lord comes.
And then we can really listen about him with shrotajali. Angelis. With the ears which are like cups. Angelis means when you take your palms in a cup.
So you make your ears and you drink this, and then dunute Karma Vasanam, all the desires, all the karma vasana, all these tendencies about which the ninth canto is describing, will be washed away.
All these strong desires, all this karma vasana will be there, will be washed away if you drink properly about this and then he speaks about Vrisny Andaka Mandus Surasana how Lord Krishna gives mercy to them reciprocating with them.
And then this is the verse before the last verse of this chapter.
He says, Yasyanam Makarakundalacharukarnam Brajatkapola Subagham, Savila Sahasam Nityosavam Natatripur Drisibih Pibantyo Naryo Narascha Mudita Kupitani Mesha.
The joyful Gopis and Priy Narmasakas drank with their eyes Krishna's face a continual festival of delight, which is its playful smile, attractive, with beautiful cheeks and ears, shining from his makara earrings, but they could not be fully satisfied and became angry with the Creator who made their eyes blink.
So, what Sukadev Gaswami is doing at this end of the ninth canton. He says the Lord wants to give mercy. We we lost the video. No, you didn't lose me. I am back. Okay.
Because electricity the electricity failure and uh and internet depended on this, but we made a connection. So just just a few last words. What Sukadev Gaswami is doing this in this in this end of this ninth canto.
He says that the Lord comes to reciprocate with different kinds of devotees.
And it's only Lord Himself in His fullest manifestation of Krishna can ideally and perfectly reciprocate with all kinds of relationship which are there.
And this whole 10th canto of Śrīmad-Bhāgavatam to which this ninth canto is the key, it's the neck. 10th Kanto is the beautiful smiling face and the neck is the is the ninth canto.
So the ninth canto is actually if we really understand the message of this ninth scanto, if we really understand that the Lord comes to reciprocate with us.
And if we read this 10th scanto with the proper understanding that this is the reciprocation of the Lord with the different devotees, and if we try at the same time to emulate the relationship which the inhabitants of Raj have with the Lord, then we will be completely free from all our problems and all the impediments which are there.
So by describing this ninth canto of Srimad Bhagavatam, the stories of ninth Kanto of Shimad Bhagavatam, Sukadev Gaswami says, yes, this is the problem.
That's the problem which you will encounter while engaging in devotional service, because there are many karmavasanas which are hidden within your heart.
And they will surface one after another in the process of devotional service. So the obstacles and impediments will be there.
But there is one beautiful way, and the only one way to actually overcome all this problems is just to hear with eager ears the pastimes of the Lord described in the 10th canto, and that's why he came. That's why he came. He came to give us hope.
And if he wouldn't come, we wouldn't have any hope.
Ninth canto as the process of anartha-nivritti
We wouldn't really have so much hope.
So basically, again, coming back to the initial question which I asked in the beginning: what is the unified message of this ninth canto of Śrīmad-Bhāgavatam, ninth canto of Śrīmad-Bhāgavatam is about anartha-nivṛtti process.
That's the process of anartha-nivṛtti which takes place in the heart of a living entity, surrendered living entity, who is serious to engage their senses in the process of devotional service.
And the problems will be there.
But the most powerful way to overcome these problems is actually given in Srimad Bhagavatam itself, that's the beautiful līlās of personal līlās, nitya-līlās of Krishna in the spiritual world.
That's the way to overcome our problems. So therefore, I read these two verses from this 9th canto. One verse is the determination of Maharaja Katvanga when he all of a sudden realizes that this world is phantasmagory.
He looks at this world with all this, you know, problems and demons and you know all this Durawasamuni and all this you know man eating tendens and sex and he says this is this is this is just Mirajs.
This is fantasmagoria, this is illusion. And he gives it up immediately.
The story of Maharaj Katvanga is famous because actually he very quickly he did it because of this of this knowledge, as Prabhupāda explains in the purport to this verse, vairāgya-vidyā, he develops vairāgya because of vidyā.
So from one side, 9th canto of Śrīmad-Bhāgavatam is giving us this vairāgya-vidyā, the knowledge of vairāgya, the knowledge of renunciation by describing the futility and this really strange nature of this world, this Gandharva pura.
So that's one part of it, describing all these illusory pursuits which people in this world are engaged with, and at the same time it gives us the powerful remedy to this. How to relinquish it for that?
We have to see, to have a look into the reality. Reality of the spiritual world. Eternal reality of the spiritual world. And And that's the second verse which I read from this end of the ninth canto. Yasas Tirthavaresakrid.
That this is the stories about Krishna is Tirthavara. It's the best of the tīrthas. It's the best of the holy places. If you put yourself into this holy place with
this eagerness, uh satkarna piyush, yasmin sat karna piyush, yasha stirtavare, Sakrit, immediately.
And the same moment, Sakrit, Shrotanjali Rupa Shritya, if if your ears become big like the cups of your palms, and you try to drink it.
Knowing that this is the only remedy from this phantasmagory of this material world and completely illusory attachments which we develop by being in this material world, in this dangerous place, then dunute, sakrit dunute karma vasanam, we will become purified from karmavasana from all these desires.
So that's I try to explain what is the internal design of this amazing and very beautiful book, Ninth Kanto of Śrīmad-Bhāgavatam. What is there?
All the problems which we will encounter in this dangerous place where we will, you know, we will meet with all these problems and casualties and impediments.
And what we should do, we should remain devoted, we should associate with devotees, see their complete dependence on the Lord, learn from them how, to remain dependent on the Lord and at the same time try to place our mind into this best of the holy places, Tirtavara and become purified by this snan of Krishna Katha.
Replacing material desires with devotional service
So that's my little description of the essence of this ninth candle. I'm sorry for being little chaotic.
Hare Krishna, Atul Maharaj, no not at all. It was uh since we had a long separation, and I think um this was much needed, and we have actually two questions, but before I go there, uh you know wanted to encapsulate uh what you shared with us today.
Uh the two verses in particular 9.9.47 and 9.24.62 wherein you know the underscoring point is that this world is a dangerous place, developed vairāgya-vidyā 9.9.47, and in the purport to 9.24.62 Śrīla Prabhupāda says materialistic activities are unnecessary for the soul is something that you stressed upon.
And the two core issues that we all face in devotional life that you brought out so very beautifully from the ninth canto is that difficulties will come.
Let's not be in the illusion that there won't be difficulties just because we are engaging in devotional life, but what we have to do is continue to depend on the Lord no matter what. And his devotees. Don't underestimate.
You stressed upon the conflicts that are more internal than external.
And devotional life brings out the circumstances where the internal conflicts manifest in front of us and become challenges, bottlenecks, and they come in our way.
But the beautiful solutions from the ninth canto that you brought out, Gur Maharaj, is associate with the devotees, with advanced devotees and the
quotable quote that you gave us is always be eager To hear Krishna katha and bathe in it.
So I think it was a very beautiful session that actually leaves us a lot to reflect contemplate upon after this session and I would only like to say on behalf of all the assembled devotees that we are eager to hear and please the separation that we had this time, if it can be shortened, we'll be very grateful to you.
And we would like to continue this journey into the most important canto that you have brought us to, which is the 10th canto onwards.
The two questions which we would like to take up, one is from Manju mataji and the other is from Anupama Radharani Mataji.
The first one is from Manju Mataji where she talks about the point that lust is the greatest enemy. Uh she says how about lust that is in more mundane life for possessions, enjoyment of company of relatives and friends.
Lust is last. It's called kama, kama means desire. Kama means desire to enjoy, to be in the center, to lord it over material nature. It may manifest in very gross forms, it may manifest in more innocent forms.
But ultimately the lust should be replaced with the desire to serve. So and that's not easy. It's easy to say, it's difficult to to do.
So again and again and again we have to encounter or face these different forms of lust takes. You know, Ravana he had ten heads. And uh you know when you cut off one head, another head would pop up.
And then you cut this other head, and this other head is already ready there. So it means that lust has many, many faces. And you get rid of one you know appearance of lust, but then the lust takes another shape.
In uh in Mahābhārata there is a beautiful section which is called Kama Gita, the song
of Kamadeva. And Kamadev himself says that, you know, he himself glorifies and he says, Yeah, sometimes I become I take the shape of desire for spiritual practice.
Even. You know, because people think that this is the way to enjoy in this world.
And we can see all these esoteric practices which don't stress service so much, but they stress all kinds of you know mystic powers which you will have to achieve and and uh all kinds of stuff. So lust is lust.
Lust uh has many different faces and we have to replace this with the desire to serve. And for that we have to be very careful. That's another important message of this ninth canto.
We have to be very, very careful, but at the same time, we have to hope for the protection of the Lord. The Lord will protect us, but this this world is a dangerous place. So yeah. Thank you, Maharaj.
Manju Mandaji, is that okay? You can unmute yourself. Thank you. Thank you. You know I understand it. It looks very difficult to do your practice. So other people don't understand. So it's it's a lonely journey.
But you know, one looks to the Lord for this person. Thank you.
Historical connection between Ambarisha and Yayati
So we go on to the next question. Anupama Radharani Mamatadi, do you want to ask the question? You want to switch on your video? Or shall I go ahead and read out your question?
Prabhu you may please uh go ahead and read my question. So Maharaj Anupama Mataji's question is Hare Krishna Maharaj, please accept obeisances. basics. Thank you for this most amazing class on Canto 9.
You mentioned that Maharaja Ambarisha and Yayati were contemporaries and due to the influence of Maharaja Ambarisha, who is a pure devotee, Maharaja Yayati was influenced to take up bhakti in the end.
After thousands of years of material enjoyment and becoming frustrated by it, Is there any reference in the scriptures about their meeting?
The only reference which I encountered is this is This commentary by Viśvanātha Cakravartī Ṭhākura where he makes this point. Thakurve where he makes this point. He's actually explaining why all of a sudden he developed uh this uh renunciation. Just one second.
I will read uh the purport. Full's not big, but it's very beautiful at the end in the chapter 19 vers 29, Maharaja Yayati says, Namastubhyam, actually, this is the verse which Sukadeva Goswami pronounced himself.
Namastubhyam Bhagavate Vasudevaya Vedhase Sarva-bhūta- nivāsāya śāntāya bṛhate namaḥ. I offer respects to you, the Supreme Lord Vasudeva, residing in all living entities. I offer respects to the great Lord who is peaceful.
Namastubhyam Bhagavate Vāsudevāya Vedhase Sarva-bhūta-nivāsāya Śāntāya Bṛhate Namaḥ. I, you know, it's the prayer of Sukadeva Goswami, or maybe Maharaja Yayati himself, it's not clear.
So, this is what Visvanatha Cakravarti Thakura writes in translation by Bhanu Maharaja. By what practice does one absorb the mind in Krishna? This is the question upon which this verse answers.
One does this by offering respects, by meditating and chanting. When Ambarisha was the emperor of the seventh island, it is understood that Yayati was the ruler of Bharata-varṣa.
Ambarisha is the eighth in the line of Brahmā, Marīci, Kaśyapa, Vivasvān, Śrāddhadeva, Nābhāga, Nabhāga, and Ambarīṣa. Yayati was the eighth in the line of Brahmā, Atri, Candra, Budha, Purūravā, Āyu, Manuṣa, and Yayati.
Because of the influence of Ambarisha, Yayati, who was absorbed in material enjoyment, developed great devotion. Because of Yayati's association, Devayānī also developed great devotion.
When the dynasty from the sun and moon begins simultaneously, and when the emperors of the sun dynasty rule the seven islands, the kings
of the Moon Dynasty rule Bharata-varṣa. When the members of the Moon Dynasty become emperors of seven islands, then the members of the Sun dynasty become the kings of Bharata-varṣa.
This is how the sovereignty of the dynasties of Sun and Moon, of the Sun and Moon operate. So they kind of exchange roles, that's what he says. But that's the only information which I have, but I find it very significant.
Thank you so much Maharaj Hare Krishna.
Destination of demons killed by the Lord
Thank you.
I sent another question if there is time. Uh, if Maharaja is okay with it, could you please correct, so there is a question follow-through, not follow-through, it's a separate question, Maharaja, which talks about when Krishna liberates the demons by killing them, what does it mean?
Does it mean they are situated in the brahmajyoti? What is their attitude consciousness? Attitude stroke consciousness.
When they f uh when they fall back in the material world again, or do they regain their demon do they regain their demoniac attitude, or are they in the mode of goodness?
So Kṛṣṇa liberates them by showing them his beauty. They forget everything and all their sinful propensities are [and they] get to proper liberation, not necessarily brahmajyoti.
Brahmajyoti is not liberation as such because it's not permanent. Therefore, liberation which other forms of the Lord give that might give impersonal liberation.
But when the when the all the associates of the Lord you know see him in person and he liberates them by being present in front of them. Well, it of course it may depend. As far as I could understand, it depends.
But we have the statement of Bhīṣmadeva, he says that by seeing the beauty of Pārtha-sārathi, the chariot of Arjuna, and the battlefield of Kurukṣetra, all the kings by you know they went back home back to Godhead.
And in Viṣṇu Purāṇa it is very interestingly said that when Lord Rāmacandra killed Ravana, Ravana was not liberated. Because but when Lord Kṛṣṇa killed Śiśupāla, Śiśupāla was liber— Okay, I guess that's it.
I don't know when will be our next session because first of all, Tenth Canto I I never did a review of Tenth Canto. I don't know how to do review of Tenth Canto. Tenth Canto is not something you you should review. So I I I I'm a little bewildered what to do next.
But uh at least I did the nine cantos. Let's see what's going to happen next.