Srimad-Bhagavatam 2.7.24
Бхакти Вигьяна Госвами · Дели · 2023
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Verse reading on Lord Ramachandra
Om namo bhagavate vāsudevāya Om namo bhagavate vāsudevāya, nārāyaṇaṁ namaskṛtya naraṁ caiva nārōttamam, devīṁ sarasvatīṁ vyāsaṁ tato jayam udīrayet. naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī. tāṁ sarva-bhūtā-hṛdayāṁ munimāṁ nato ‘smi. We are reading today, Śrīmad-Bhāgavatam Canto 2, Chapter 7, Scheduled Incarnations, Text Number 24: yasmād udadher udabhayād
Udhadhi Udhadhi Udabhayam mārgaṁ sapadi arīpuram haravad didhakṣoḥ, suhṛt, suhṛt, ma-hita-roṣa, suṣuṇa-dṛśām, datāpyamānaḥ, mak-uraga- nakra-cakraḥ,
yasmād adād udhir udhab-baya Banga-lepa Yasmahadada to Dadhir, Udhapaya Banga Vap, Yesara Sab, Margam sapuramharavat dhaksho margamadi puram Margam saparipuramharavati. Dureshin Mahita Rosha su shonadrisha.
Ta tapja ma caroga nakrachra, tabja ma rabana prachatra, ta tap, ma caro gacha, yasmada, Yasmada Hirudha, Vya Angavepo, Yasmada, Margam sapatyari puramharavadidakso, dure suhin matita rosha su shonadrisham
Translation and purport reading
Tatapyamana Karora Nakrachakrachraha Yasmai, unto whom, adadāt gave udadhi — udadhi, the great Indian Ocean. The great Indian Ocean — ud-abhayāt, affected by fear, anga-vepau —
trembling, bodily trembling, mārgam — v sapadi — quickly; ari-puram — the city of the enemy — haravat — like that of Hara. Like that of Hara. Mahādeva. Didha soho desiring to burn to ashes. Desiring to burn to ashes.
Dure at long distance. Sukhit Intimate Friend. Intimate friend. Mathita. Being aggrieved by Rosha in anger Sushona Red hot Drish by such glance. By such a glance. Tatapyamana. Tatapyamana. Burning in heat. Burning in heaven.
Makara. Sharks. Uraga snakes nakra crocodiles chakra circles translation
and Purpose by His Divine grace, A.C. Bhaktivedanta Swami Prabhupada ki jaya! The personality of God, Ramachandra, being agree for his distant intimate friend Sita glanced over the city of the enemy Ravana with red hot eyes like those of Hara, who wanted to burn the kingdom of heaven.
The great ocean trembling in fear gave him way because its family members, the aquatics, like the sharks, snakes and crocodiles were being burned by the heat of the angry, red hot ice of the Lord.
The personality of Bakit has every sentiment of a sentient being, like all other living beings, because he is the chief and original living entity, the supreme source of all other living beings.
He is the Nitya or the Chief Eternal amongst all other eternals. He is the chief one and all others are dependent many. The many eternals are supported by one eternal and thus both the eternals are quantitatively one.
Due to such oneness, both the eternals constitutionally have a complete range of sentiments. But the difference is that the sentiments of the chief eternal are different in quantity from the sentiments of
the dependent internals, when Ramachandra was angry and showed his red hot eyes, the whole ocean became heated with that energy.
So much so that the aquatics with the great ocean, within the great ocean, felt the heat and the personified ocean trembled in fear and offered the Lord an easy path to the reaching the enemy's city.
The impersonists will see havoc in this red-hot sentiment of the Lord because they want to see negation in perfection.
Because the Lord is absolute, the impersonalists imagine that in the absolute the sentiment of anger which resembles mundane sentiments must be conspicuous by absence.
Due to a poor fund of knowledge, they do not realize that the sentiment of the absolute person is transcendental to all mundane concepts of quality and quantity. Had Lord Ramachandra's sentiment been of a mundane origin,
How could it disturb the whole ocean and its inhabitants? Can any mundane red-hot eye generate heat in the great ocean?
These are factors to be distinguished in terms of the personal and impersonal conceptions of the absolute.
As it is said in the beginning of Śrīmad-Bhāgavatam, the absolute truth is the source of everything, so the absolute person cannot be devoid of the sentiments that are reflected in the temporary mundane world.
Rather, the different sentiments found in the absolute, either in anger or in mercy, have the same qualitative influence, or in other words, there is no mundane difference of value, because the sentiments are all in the absolute plane.
Such sentiments are definitely not absent in the absolute as the impersonalist think, making the mundane estimation
of the transcendental world. Śrīla Prabhupāda: Yasmād-udādir-udadhir-ud-dhay-aṅga-vṛpā-mārgaṁ-sapadādi- pur-aripur-ahar-avad-didhakṣoḥ. Dūre-sukhin-mathita-roṣa-suṣoṇa-dṛṣṭyā-tāpyamāna- makaroraga-nakra-cakrāḥ.
Makaroraga Nakrachakra.
The Personality of Godhead, Ramachandra, being aggrieved for His distant intimate friend, Sītā, glanced over the city of the enemy, Rāvaṇa, with stretch hot eyes like those of Hara, who wanted to burn the kingdom of heaven. The great ocean trembling in fear gave him way because its family members, the aquatics like the sharks, snakes and crocodiles, were being burnt by the heat of the angry, red hot eyes of the Lord.
Namaḥ oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhaktivedānta-swāmin iti nāmine. Namaste sarasvate deve gaura-vāṇī- प्रचारणे (prachāraṇe), nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe.
Vāñchā-kalpatarubhyaḥ ca kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ. Jaya Śrī-Kṛṣṇa-Caitanya Prabhu-Nityānanda Śrī-Advaita Gadādhara Śrīvāsādi-
gaura-bhakta-vṛnda. Hare Krishna Hare Krishna Krishna Krishna
Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ramahari R Ramaama Ramahari Hari.
Absolute sentience and personal Godhead
Yundah praviši mamavachanu ma prasuctam sanjeva ja takila shakti daraswadam nam nyam schahasta, charanach bagadim pranandambhavate So
Śrīla Prabhupāda explains in this wonderful purport that God is personality and personality means sentiments. Personality means emotions. Personality means desires.
Śrīla Prabhupāda was pleased, his spiritual master Śrī Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda by making an offering for his Yasapuja, and he wrote a poem which was very
much appreciated by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda. And the first line of this offering was absolute sentient. He is sentient being, and therefore he has desires, therefore he has
emotions, therefore he has a whole range of different activities which are very difficult to understand from the impersonal point of view.
So these two concepts of personal and impersonal are diametrically opposite to each other. And therefore, Śrīla Rūpa Śrīla Jīva Gosvāmī in his Tattva Sandarbha he specifically emphasized one verse from Mahābhārata where
Śrīla Vyāsadeva says itihāsapurāṇābhyāṁ vedam samupabṛṁhayet. The Vedas are not complete in themselves. The Vedas don't give the complete conception or the complete understanding of the absolute truths.
This is a shocking news for all us following followers of Vedic culture. But uh Veda Vyas knows better. He knows what is Vedas and what do they give, what they can give and what they do not give.
So, Śrīla Jīva Gosvāmī explaining this verse, he says that Vedas are being completed by itihāsas and purāṇas. Why? What is the completion?
What is the completeness, what is the contribution of itihāsas and purāṇas into the Vedic conception? The contribution is that supreme personality of God, it is a person.
Absolute truth is a person which you will not be able to understand if you study Upaniṣads and Vedas. You will be completely bewildered by Upaniṣads and Vedas and ultimately you will come to an impersonal conclusion.
But, uh, when you study Purāṇas it will be very clear that, uh, Supreme Personality of Godhead has red hot eyes. The absolute truth in a personal conception cannot have red hot eyes. He cannot have eyes at all.
Because eyes mean rūpa, but the Supreme Personality of God can have eyes, no problem for him, many eyes, and he can have red hot eyes.
And it means that he can have the sentiments, it means that he can have desires, it means that he can have emotions, and he basically can have everything else.
And here Śrīla Prabhupāda explains that there is a slight difference between us and the Supreme Personality of Godhead. He can boil the whole ocean by his red hot glance. We cannot boil even a glass of tea if we want.
You know, we can be as angry as we want and we try to stare at the glass of water. There will be no effect on the water.
Divine anger versus human anger
So, but basically, there is another very important difference which we have to understand.
That the motivation for these sentiments, for these emotions, are also quite different between us limited living entities living in this world and the Supreme Lord. Why the Supreme Lord became so angry?
We have to understand while trying to understand the emotions which are being described in the Śrīmad-Bhāgavatam, we have to try to understand the motivations behind these emotions. Why our emotions are contaminating.
Why impersonalists try to deprive the absolute truth of his emotions because they know that the human emotions is the manifestation of our incompleteness.
We manifest anger because we want something, because we miss something. But the Supreme Personality of God, his anger is motivated by love.
Our emotions, including, uh, lust, anger, greed, and all other emotions, the complete range of emotions which we experience are motivated by our incompleteness. And incompleteness creates envy.
I'm incomplete and if I see somebody is enjoying something which I cannot enjoy, it uh it creates some bad feeling in my heart. And this bad feeling is completely opposite of the love.
And my emotions are ultimately driven by envy. But when we see the Supreme Personality of Godhead, when we hear His pastimes, we have to understand what is the basis of his emotions. The basis of his emotions is love.
He feels so much love to Mother Sītā, who is, uh, in Lanka and he's standing there just in front of Lanka and here is this ocean and he's thinking that he is all supreme and he's you know he's deciding the way what to do, what not to do, and in this way, uh, Lord Rāmacandra manifests his anger which is based on his extreme love and attachment.
And again, his love and attachment is not because of his something is lacking in him.
His love and attachment is only because he is full in himself and his fullness of his heart manifests as the love, not the lust which we manifest because something is lacking within our heart.
So that's the teaching which Lord Ramachandra and Lord Krishna are giving by coming here as persons and manifesting this. And we have to really understand their teachings.
But there is a great difference between Lord Krishna and Lord Ramachandra. They both want to teach us how to love. They both want to bring us to this completely elevated and wonderful state of self-abnegation.
When we don't remember about ourselves, when we are ready to sacrifice anything for the pleasure of somebody whom we love, for the pleasure of God.
When we completely forget about ourselves, about our petty interests, about our ideas and desires and everything, we just want to please Him. So that's a very elevated stage, and definitely Krishna,
Lord Krishna brought this message to us, which is the core message of Śrīmad-Bhāgavatam. Bhagavatam.
Disciplined devotion and spontaneous love
But before Lord Krishna came, Lord Ramachandra came. And he's also teaching the same thing. Different avatars, when they come to this material world, they don't teach different things.
Their message, their mission is one to teach us how to love, how to get rid of this contamination within the heart which uh forces us to act selfishly.
That's the great the greatest contamination, the greatest dirt within our heart. So both Ramachandra and Krishna teach us, but they teach differently.
Lord Ramachandra says that before you will be able to experience love, you have to get rid of your capricious nature, of your nature which forces you to fulfill your desires. And therefore, he is Mariada Purusotame.
He says, discipline. You want elevated love, no problem. That's a very noble and worthy aspiration. But before you have to be disciplined. Before you have to follow the rules and regulations.
And therefore also in the path of Krishna consciousness first is Vaidi Bhakti. Sometimes our Acharyas they distinguish between the path of Vaidi Bhakti and the pass of Raganuga Bhakti. Yes, Raganuga is the goal.
But before we reach Raganuga, we have to purify our heart, our consciousness. We have to broaden our consciousness by strictly following the discipline. In Rāmāyaṇa there is a beautiful story.
There are two beautiful stories which I want to describe in connection with one episode of Rāmāyaṇa which actually teaches us what it means, love, in the understanding of Lord Ramachandra.
He does want us to give this impression of love, how beautiful love is. The Lord Himself forgets himself. He forgets that He is the Lord.
When Lord Ramachandra is wandering in the forest and completely in tears, he forgets because love gives him such a pleasure within the heart that to experience this love, he forgets that he is the Lord.
You know, that's why he had Lakṣmaṇa next to him. Lakṣmaṇa, his main service was to remind you, You are the Lord, don't worry.
That was again and again during Rāmāyaṇa there is some leela is happening and Lord Ramachandra becomes emotional and Lakshman behind his back saying, you know, don't be so emotional, you're the Supreme Personality of Godhead.
We will solve this problem. So don't worry too much.
So, but uh in any case, uh when Lord Ramachandra is wandering in the forest, he does not want to remember that he is God. He does not want to remember that He is God because this remembrance will be a hindrance for His love.
He wants to forget that he is the Lord, he wants to just love Sītā Devī. And that's the proof that love is the highest. Because even God forgets about his position of God for the sake of love.
So that's that's the teaching of Ramayana as well, and that's the teaching of Śrīmad-Bhāgavatam and Krishna's life. But you know, Krishna's life from the very beginning is very spontaneous.
And ultimately, that's what we should learn: how to achieve love by serving somebody who has this spontaneous love. The way of us acquiring love is the way of service to somebody who has love.
If somebody has love and we serve him, like Gopāla Krishna Maharaj, he has such an intense love to Śrīla Prabhupāda. It's the extent of his love and attachment to Śrīla Prabhupāda is difficult to explain.
But if we serve him, the reflection of his love will be reflected in our heart. And his love will come to our heart. But before we will be able to serve in a proper way, we have to discipline ourselves.
Before we will be able to serve completely selflessly, we have to experience the pleasure of service by following the rules and regulations.
And therefore, Maryada Purushotamaram, he comes first and then he teaches us how to follow Mariada, how to get rid of our capricious or lusty nature.
Because we have this lust before we somehow or other get our lust under control. We will not be able even to appreciate the notion of service.
We will not be able even to appreciate how beautiful it is to serve somebody selflessly and then as a result experience these elevated feelings of love.
Lessons from the Dandaka Forest
So this too little stories which I want to describe in this class which has to finish within six minutes. One of them uh is the story This microphone doesn't have discipline. He drives it.
He doesn't follow the rules and regulations of service. So so when uh Lord Ramachandra Lakṣmaṇa and Sītā Devī were wandering in the forest, at one point they came to the forest of Dandakaranya.
And when they came to the forest of Dandakarania they were terrified by the by the very glance of this forest. The forest was really horrible.
You know there were so many dry trees and you know hardly anyone was inhabiting this forest. So Lord Ramachandra asked, what is the story of this forest? Why is this forest so deserted?
Why nobody wants to live in this forest? Why this forest is so ferocious. And the story was told about Dandaka, who was actually, who had a very elevated background. Dandaka, on his name, the forest was called,
was the son of Ikshaku, and Ikshvaku was the son of Manu Maharaj. Manu Maharaj had his great kingdom and he had his son Iksvaku and Eksvaku had a hundred sons. Lord Ramachandra himself, he is from Ikshvaku's dynasty.
But the youngest of these hundred sons of Iksvaku Maharaj was Dandaka. Danda, his name was Danda. And his Danda was very undisciplined. He didn't want to follow the discipline.
He doesn't he didn't obey his superiors, he didn't like his elder brothers.
Like in Mahapartha, we can see the ideal example of Pandavas all obedient to Yudhishthira Maharaj. You know this is the beginning of discipline. The beginning of discipline is irrevocable respect to the superiors.
If somebody who is superior to me says something, I don't really discuss his orders. He said it, I do it.
We can see like Lord Rāma himself, his father told him, "You should go to forest," and he said, "Yes, my father. No problem.
In Vālmīki Rāmāyaṇa it is said that not even one muscle moved when he heard this order of Daśaratha Mahārāja. He was supposed to be crowned as a king.
He comes to have good news that he is going to be crowned today. Daśaratha looks at him. He can't even pronounce this, and Kaikeyi says, "Yeah, he's not so well this morning.
By some reason, so I will tell you what he wants you to say." And Kaikeyi says these cruel words. And it is said in Vālmīki Rāmāyaṇa that at that time Rāmacandra glistened. He became happy by hearing this order.
He says, "Oh, this is a difficult order. By following this order, I will show that I am sincere, that I will follow this discipline." So, what happened in this particular case of Dandaka,
of Danda, the son of Ikṣvāku Mahārāja, he was very undisciplined and therefore he was expelled from the kingdom of Ikṣvāku Mahārāja.
And he came to this place and he established his kingdom in this place, and there was a beautiful capital in this kingdom.
You know, and he had his guru Śukrācārya. Of course, you know, who else would be guru of such a person? And it's a very uh risky business to become a guru of such a person because
if such a person becomes your disciple you are in trouble because he is not going to follow your orders.
You know, he is only disciple in name, because the Vedic culture so strongly emphasizes the need of a guru, you know, so this Dandaka for the name's sake, he accepted guru as Śukrācārya. And they went to the forest hunting.
And while hunting, he came to the āśrama of Śukrācārya.
And before entering the āśrama of Śukrācārya, he saw the beautiful daughter of Śukrācārya, Ārajā, and when he saw this beautiful daughter of Śukrācārya, he didn't even think twice. He just wanted to fulfill his lusty desires. And he raped her.
And as a result of this rape, this, you know, violent rape which he did with this beautiful girl, Śukrācārya cursed Dandaka and cursed this whole forest. So that's a very important lesson for all of us.
Very important lesson of the whole Rāmāyaṇa. You know, the kama lust is the curse upon us. And the kama lust makes our heart deserted of all elevated feelings. Our heart is like this Dandaka Forest, which is horrible.
If we want to invite the elevated feelings of love, which are very subtle and very important for us to be happy.
We first have to get rid of this lust because otherwise the love will not enter into our heart, which is deserted. love will not enter into our heart which is deserted.
Nothing will be able to live within our heart which is full of lust. We will only try to fulfill our selfish desires and ultimately we will be deserted. Ultimately we will be lonely.
That's the very important lesson of Rāmāyaṇa. And while wandering in Rāmāyaṇa, I have to finish now. Shall I shall I two more minutes, three more minutes? Because it's connected with this.
While they were wandering in the forest, there's two stories they are connected in a poetic way between each other.
Deliverance of the Viradha demon
Because ultimately that's what Rāmacandra wants to teach us in all his līlās, how to achieve love by first following very strict discipline. So while wandering in this Dandaka forest, they met a ferocious demon.
And this ferocious demon, very lusty demon, you know, only the ferocious demons can inhabit Dandaka forest. Because it's cursed.
You know, and we are being cursed by our, uh, by our nature, by the predominance of kama within our heart.
So this demon was there and he started laughing when he saw Rāma, Lakṣmaṇa, and he said, Oh, I see you are ascetics. You are living in this forest. You are you're wearing the bark of the trees and you have a beautiful woman with you.
Oh, really nice, very nice. So I will punish you guys. I will grab this beautiful woman and she will become my wife. You know, and he was huge, he was like, you know, really big.
And he said, don't worry, I will size myself down to make you my wife. So anyway, he grabbed Sītā. And in this moment, uh, and his name was Virādha. It's a very interesting from this etymology of this name.
Viradha means devoid of love. Rādhā means love. Rādhā means unresourced service. Rādhā means the desire to serve and to give everything up for the sake of somebody whom I love. She is the best worshiper.
And he's viradha. He's somebody who doesn't have any love. Vigata-rāda is viradha. So he's Viradha. And therefore, you know, he's there and he's showing by this story that you know he just wants to grab somebody.
He wants to grab, you know. And enjoy others' wives. And he says, You go, you go from here.
And Lord Rāmacandra became very emotional again, in this story. He says, Lakṣmaṇa, what happened to us? Now Kaikeyi will be really happy. The purpose of her sending us to this exile will
be fulfilled today because uh this ferocious demon will eat uh Sītā Devī and will eat us and he became and Lakṣmaṇa from the back said, Don't worry you are the Supreme Personality of Godhead and this
Viradha said, I'm incomparable, nobody can kill me because I have a boon from Lord Brahmā, and Lord Brahmā told me that I cannot be killed by any weapon. So, and Lakṣmaṇa says: no problem, we will we will deal with this.
Don't worry. So anyway, so the story goes that you know they started shooting arrows at this Viradha demon because they want to kill, they want to kill lust within our heart, and that's why they're killing these
demons, by killing these demons, they are killing lust within our heart.
And Viradha he understood that something is serious going on, so he let Sītā go and then he grabbed Rāma and Lakṣmaṇa. He grabbed Rāma in his right hand and he grabbed Lakṣmaṇa in his left hand.
And you know he's holding them and he's huge and they're relatively small. He's holding them in his hands and Sītā started crying. And Sītā said, oh please let them go, let them go, don't do anything to them.
They're showing, you know, when Rāmacandra saw that Sītā is in trouble, he was ready to sacrifice himself.
When Sītā saw that Lord Rāma is in trouble, she started pleading to this demon. Please let him go, let him go, let him go. Take me.
Do whatever you like with me, but let him go. So that's love. And as opposed to this, there is this Birata demon who is grabbing Lord Ram and Laksman is really angry.
You know, Lakshman is... Lord Ramachandra was angry in this episode of Rāmāyaṇa, but Lakṣmaṇa was always angry. That was his bhāva, his mood, because he wanted to protect Lord Rāma, so his predominant mood was anger.
So he became so angry, he said, you cut his right hand and I will cut his left hand. And Lord Rāma started cutting his right hand, and it took him a long time to cut his right hand.
You know he was working hard and uh Lakṣmaṇa cut his left hand and ultimately this demon he's still alive because he he could not be killed by any weapon. And he's asking, who are you?
And Ram says, I'm Ram, the son of Daśaratha. And this is my brother Lakṣmaṇa, and this is Sītā. And at this moment this Virada started crying and said, oh finally you came. Okay, I will teach you how to kill me.
Finally you came because you want to give me love. Finally, you came to my life because you want to give me love. You want to destroy my wicked nature.
And while crying, he said, You just bury me alive. You just put me into ground. I cannot be killed by any weapon, but I can be killed if you put me into the ground, no problem. Just do it.
And he gave some prediction and so on so forth.
So they put him onto the ground and from the ground the beautiful Gandharva Tumburu appeared and said, Thank you very much for uh helping me to get rid of my Rakshasic nature.
So that's why by celebrating Lord Ram. He has come to our life to help us to get rid of our rapturous nature, of our lust and anger, and to achieve real love which will be the main driving force of our life.
So thank you very much, Harikathā.