Srimad-Bhagavatam 10.78.1-5
Бхакти Вигьяна Госвами · Лондон · 2015
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Summary of Śrīmad-Bhāgavatam chapter seventy-eight
So we're reading Śrīmad-Bhāgavatam chapter 78. Killing the killing of Dantavakra, Vidūratha, and Romaharṣaṇa.
This chapter relates how Lord Krishna killed Dantavakra and Vidūratha, visited Vrindavana and then returned to Dvārakā. It also describes how Lord Baladev killed the offensive Romaharṣaṇa Sūta.
Intent upon avenging the death of his friend Salva Danta Vakra, appeared on the battlefield with club in hand. Lord Krishna took up his own club and came before him.
Dantavakra insulted the Lord with harsh words and struck him a terrific blow on the head without budging in the slightest, Lord Krishna bludgeoned Dantavakra's chest, scattering his heart.
Dantavakra had a brother named Vidūratha, and he became distraught at Dantavakra's death. Taking up his sword, Vidūratha confronted Lord Krishna, but the Lord cut off Vidūratha's head with his Sudarśana disc.
Lord Krishna then visited Vrindavana for two months and then finally he returned to Dvārakā.
When Lord Baladev heard that the Pandavas and Kauravas were about to go to war, in order to remain neutral he left Dvārakā on the pretext of going on pilgrimage.
The Lord bathed in the sacred places such as Prabhāsa, Tritakūpa and Viśālā, and eventually he came to the holy Naimiṣāraṇya forest, where great sages were performing an extended fire sacrifice.
While being worshipped by the assembled sages and offered a seat of honor, the Lord noticed that Romaharṣaṇa Sūta sitting in the speaker's seat had failed to stand in deference to him.
Greatly angered by this offense, Lord Balarama killed Romaharṣaṇa by touching him with the tip of a blade of Kuśa grass. The assembled sages were disturbed by what Lord Baladev
had done and they said to him, Have you unknowingly killed a brāhmaṇa? Therefore, even though you are above the Vedic injunctions, we request you to set a perfect example for the general populace by atoning for this sin.
Then Lord Baladev, following the Vedic maxim that one's son takes birth as one's own self, granted to Romaharṣaṇa's son Ugraśravā the position of speaker of the Purāṇas and in accordance with the sage's desire he promised to Ugraśravā a long life with unfailing sensory capacity.
Wanting to do something more for the sages, Lord Baladev promised to kill the demon named Balvala, who had been... Finally, on the sage's advice, he agreed to go on a year long pilgrimage of all the holy places of India.
Okay.
Recitation and translation of verse five
Text number one and two four five. Okay, so text number five.
Twamatuley twama tuley nah Krishna, dwama leyona Krishna, Mitradam jigam sasi, mitraamjigamsa se, atastamgadayamanda, Dwamatuleya Nak Krishna, Vamatuleya Nak Krishna, Mitradrunamjigam Sasi, Mamjigam Sasi Atastvam Gadayamda, Adam Gaddayamandam, Hanisse Vadrakaupaya, Drakaupaya.
Twam you Matulea Maternal Cousin Naur Krishna or Krishna Mitra to my friends Dhruk who have committed violence Mamma Me Jigam Sasiam You wish to kill Atha Therefore Twam You Gadaya with my club Manda O fool Hanish I will kill Vajrakalpaya Vajrakalpaya Like a thunderbolt.
Okay, so read translation from the beginning of the chapter. Verses 1 and 2.
Shukadeva Gaswami said Acting out of friendship for Shishupal, Salva and Pondraka, who had all passed to the next world, the wicked Danta Vakra appeared on the battlefield in a great rage, O king.
All alone on foot and wielding a club in his hand, the mighty warrior shook the earth with his footsteps. Text number three.
Seeing Dandavakra approached Lord Krishna quickly picked up his club, jumped down from his chariot and stopped his advancing opponent just as the shore holds back the ocean.
Śrīla Prabhupāda writes when Krishna appeared before Danta Vakra, his heroic march was immediately stopped just as the great furious waves of the ocean are stopped by the beach. Text number four.
Raising his club, the reckless king of Karusha said to Lord Mukunda, What luck, what luck to have you come before me today.
Śrīla Sīdharasvāmī explains that after having waited for three lifetimes Danta Vakra formerly a gatekeeper in Vaikuṇṭha could now return to the spiritual world.
Therefore, the transcendental meaning of this statement is how fortunate, how fortunate I am today I, can return to my constitutional position in the spiritual world.
In the next verse, Danta Vakra will refer to Krishna as Matulaya, a maternal cousin. Danta Vakra's mother, Sruta Shrava, was the sister of Krishna's father Vasudev.
And today's verse, Danta Vakra continuing insulting Lord Krishna. You are our maternal cousin Krishna, but you committed violence against my friends, and now you want to kill me also.
Therefore, fool, I will kill you with my thunderbolt club. The Acharyas have given the following alternative grammatical division of the third line of this verse. Atastvam Gadaya Amanda.
Which in this in which case Dandavakra says, My dear Lord Krishna, you are Amanda, not foolish, and therefore with your powerful club, you will now send me back home back to Godhead.
This is the inner meaning of this verse. Srila Prabhupada.
Krishna Praishtaya Bhutadeshi Mate Bhaktividanta Swami Nitinamini. Namaste Saraswati Devi Gurawani Pracharini Nirvisha Sunavati Pashachadesha Dali Vanchakalpataru Beshakri Basid Du Bevacha Patitanam Pavane Byowishnava Byonamun Maha.
J Sri Krishna Chaitanya Prabhunitananda, Shriadhvaita Badatara Srivasad Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare. Pravishima.
Sanji vai takila shakti dara swadam nanyam schahasta charana sramanat pa garan pranandamada i pushā. Hay Krishna. Please forgive me for my uh for being late.
Significance of the final demoniac killings
She shiradalamishwara ki jah shi shi jaganankal devsu bhadrama kiija So I will try to speak a few words about this story of Simad Bhagavatam which has a very deep significance for us Gaudiya Vaishnavas.
The first look it's just you know Krishna is killing another demon and, he killed so many of them. And what is so special about this Danta Vakra?
But in reality, Danta Vakra and his brother Viduratha is the last demon, last demons whom Krishna killed in this earth. And after killing them, as it is said in the introduction to this chapter, he returned to Vrindavan.
Of course Krishna from the very beginning when he left Vrindavan, when he was just an 11-year-old boy, when a Krura came to Vrindavan to take him to Mathura upon the request of King Kamsa.
Krishna promised I will return, I will return, very soon I will return very soon I will return and then you know some time passed and he sent his friend Uddhava to Vrindavan still from Mathura.
And Uddhava brought the message to Gopis: very soon, very soon, very soon I will return. He brought a letter to his father and mother, but Krishna says very soon, very soon I will return and then years passed,
and then Balaram came to Vrindavan. Balaram was very disturbed. He said, You promised, you have to return, you have to return. But Krishna says, no, no, no, I still have some business to do. And Balaram came to Vrindavan.
And again he brought a message from Krishna. Very soon he will come. He will come. And years passed by.
And then finally, all the inhabitants of Vrindavan came to Kurukṣetra on the occasion of solar eclipse, and they met personally with Krishna after so many years. And Krishna says, very soon, really very soon.
I just need to kill a few more demons and then I will come. Anyway, he did return.
Krishna's promised return to Vrindavana
Even though in Śrīmad-Bhāgavatam there is no clear description how Krishna returned in Vṛndāvana.
Jīva Gosvāmī explains that actually the whole remaining part of Śrīmad-Bhāgavatam after Krishna left Vrindavan is there to build our expectation when Krishna will return, when He will return.
Just to build our sense of separation from Krishna. Actually, we are as Gaudiya Vaishnavas.
For us, the most important part of the whole Śrīmad-Bhāgavatam is the loving relationship between the Lord and His loving devotees in Vrindavan. Nothing else.
Everything else is just the preparation for this culmination of the real relationship between the Lord and the devotees.
We are suffering in this world because of the simple reason, because we don't have the personal relationship with the Lord.
We are being his parts and parcels, and being separated from him always feels some lacking within our heart. And until this relationship are re-established, this lacking, this emptiness in the heart will remain.
And this emptiness in the heart manifest in uh you know in multitude of different ways, in thousands and thousands of different ways, primarily as the envy was in the heart.
You know, we always feel something is lacking, something is wrong with my life. And then we feel: if I had, if I only had this, I would be here.
And all these desires, Kāma and Krodha and Lobha and Moha and Matsarya, ultimately all these things are result of the lacking of personal relationship.
That we don't feel that Krishna is there and somehow or other we try to fill up the gap, fill up the emptiness within our heart, which is naturally there because Krishna is not there by some other material means.
And because of this, there are six enemies which are there in our heart. Starting from Kama. Kāma, lust, Krodha, anger, Lobha, greed, Moha, illusion, Mada, pride, intoxication, and ultimately, envy, matsarya.
You know, this all manifestation, subtle or gross manifestation of the lacking of the personal relationship with the Lord.
And unless and until we establish this relationship with the Lord, this emptiness will push us, will force us to commit sinful activities in this world and we will remain in this world.
You know, we will remain envious and lusty in this world and we will do some sort of sinful activities being attached to the uh mere shadow of real relationship with the Lord.
So for us This whole uh description in the Tenth Canto of Śrīmad-Bhāgavatam is the saving grace and is the real meaning of Śrīmad-Bhāgavatam.
Ultimately, we have to feel that Krishna is the person, loving person, and we have to feel that how am I still doing here in this world without having real relationship with the Lord.
And why this particular, and as I said, you know, when Krishna left Vrindavan,
Śrīla Jīva Gosvāmī explains that Mahārāja Parīkṣit he always, you know, his intention, when he will return, when he will return, when he will return.
and Śukadeva Gosvāmī tells all this story and that story and that story, and Krishna doesn't return. In Śrīmad-Bhāgavatam there is no clear description how Krishna goes back to Braj.
But luckily for us, our great ācāryas, great ācāryas of our line, especially Śrīla Jīva Gosvāmī, explain this mystery which is very closely connected with this amazing pastime which is being described in this 78th chapter of Śrīmad- Bhāgavatam.
They fill the gap which is there in Śrīmad-Bhāgavatam by some reason, and they explained why specifically Śukadeva Gosvāmī didn't want to tell this pastime to Mahārāja Parīkṣit.
But they fill the gap which is in the description of Śrīmad-Bhāgavatam by taking the information from Padma Purāṇa. And the information from Padma Purāṇa is very important for us to understand.
In this chapter there will be a long purport where this information from Padma Purāṇa
will be explained in the future, and I will only briefly tell what is missing in these verses of Śrīmad-Bhāgavatam by taking this explanation of our ācāryas, specifically primarily by Śrīla Jīva Gosvāmī.
Six demons representing internal spiritual enemies
But before that, I wanted to tell also that once I heard from Śivarāma Mahārāja, and knowing I—I've never seen it anywhere else, but knowing how thorough Śivarāma Mahārāja is, you know, we can assume that this is a very authoritative statement.
That six demons killed by Kṛṣṇa and his different avatāras— six demons in the form of which Jaya and Vijaya appeared in this world.
They are allegorical manifestation, not allegorical in the sense they are real demons, but each and every one of them is a manifestation of the six different enemies within the heart of the living entity.
We already mentioned this famous list of six enemies, six, six real problems which we have.
Usually our understanding is that, you know, he's the problem and she's the problem, or temple president is the problem, or prime minister is the problem, or the government is the problem, or uh, you know, economic crisis is the problem, but this—this is not the problem.
The real problem is kāma, krodha, lobha, moha, mada, and mātsarya, the six enemies within the heart, uh ṣaḍ-ripu within our heart, ṣaḍ-ripu within the heart of every living entity, which is a result of, uh, you know, the empty space which is there, lack of personal relationship with the Lord.
And Śrīla Śivarāma Mahārāja explained that the first demon killed by Kṛṣṇa is Hiraṇyākṣa. And Hiraṇyākṣa obviously manifests greed. Hiraṇyākṣa means, you know, the one who has golden eyes or one who has gold in his eyes.
You know, the greed means, you know, I only see gold everywhere. I only see how I can get something from somebody or whatever.
You know, this is Hiraṇyākṣa, and this is the first demonic quality from which—of course—all other demonic qualities appear within our heart.
And this demonic quality, the source for material enjoyment, has to be killed first.
You know, it's not without the reason that the sequence of these manifestations of these six mighty demons is of great significance for us.
So the first beginning of our spiritual journey before we can meet Krishna is that we really have to understand that this material enjoyment or you know the greed for material enjoyment which is there will not make us happy.
That no matter how much material enjoyment we have, uh it's not going to oh how much how much money we have, how much because money is just uh you know manifestation of the opportunities which we have for material enjoyment.
We have to understand that this is not this is not something which we have to really strive for in our life.
And this is Hiraṇyākṣa. He is obviously a greed, greed for money uh as uh the foundation of our material existence. We all know we need money, you know this is something real, yeah.
And Hiraṇyakaśipu and second demon is the manifestation of pride, mada. Hiraṇyakaśipu, we know he was a very proud fellow, and he was ruling all over the world, and he basically forced everyone to worship him. And when
the pride is a problem, let's not get into so much details about these demons, we all know they are our best friends living in our heart. So we have greed and greed is very important quality, right?
How we can live without greed. Without greed we we're good for nothing. Then Hiraṇyakaśipu is there, pride is there within our heart.
And then Kumbhakarṇa is there, Kumbhakarṇa is the next demon killed by Lord Rama, and Kumbhakarṇa is obviously moha, illusion.
And then of course Rāvaṇa is there, and Rāvaṇa is kāma, manifestation of insatiable lust within our heart. The lust which ultimately forced Rāvaṇa to encroach the eternal wife of Lord Rāmacandra, to kidnap Sītā.
And then we have Śiśupāla, and Śiśupāla there is no need to explain it. He is the manifestation of envy within the heart.
You know, he's an envious fellow and he has this, you know, total, complete burning envy against Lord Kṛṣṇa. You know, when we are ready to you know lodge all the complaints against him.
Dantavakra as the representation of anger
And then finally Dantavakra, and Dantavakra, the remaining ripu, the remaining enemy within our heart is anger.
And it's interesting that we start uh the the initial problem within our heart is greed and it has to be finished first. But the last remaining problem is anger Dhantavakra.
Literally Dhantavakra means the one who has crooked teeth. You know, you know when we are really angry when when the dog is angry and he shows his claws, you know, his his whatever it's called, you know, crooked teeth.
You know, this crooked teeth when we are really, you know, shh showing our anger is actually the last enemy, and uh
you know the very fact that Lord Krishna kills Danta Vakra last and then goes to Vṛndāvana and meets with his devotees is also of great significance.
Because it means that we will be able to have personal relationship with Lord Krishna only when Lord Krishna, in the form of his holy name kills the anger within our heart.
And anger, you know, anger does not necessarily mean that you become outraged and anger when you're dissatisfied. When you are just when you have this feeling that something is wrong.
Krishna is a He doesn't know what he is doing with me. Which we have, which we often have.
It may manifest in a very you know spectacular form, like in this case of Danta Vakra, when he's really angry with Krishna and wants to kill him, but it may manifest in a much more subtle ways in our heart when we are just rejecting what is happening with me.
We are not happy with what is happening with me. We think that Krishna he doesn't know what he is doing, you know, that he is doing something really wrong.
And this is a very subtle manifestation of this problem, which basically is uh a manifestation of much more subtle problem which is there within our heart. Desire to be the Krishna, to be in the center, you know.
Why why why are we angry when something goes not our way? You know, and we're always angry when something goes not our way. We may be, you know, very senior devotees. We may be chanting very diligently our sixteen rounds,
foaming at the mouth, you know, Hare Krishna, Hare Krishna. But when something goes wrong against our will, you know, little Danta Vakra living within our heart shows his face and says, this is not right. This is not good.
I don't like it. You know, this very fact, I don't like it. This this very simple formula which is very you know dear to our heart is Danta Vakra. And unless and until we really finish with this
sort of attitude, which is not easy? We will not be able to meet with Krishna. We actually have to invite Krishna and to really beg Krishna. Krishna, please come to our heart. Take your — don't forget your Kaumodaki club.
There is some little Dantavakra living there. Please smash him. Smash his heart heavily with your Kaumodaki club because otherwise this little Dantavakra will always try to smash you.
You know, in these verses we will see, in the verses to come of this chapter, we will see how Dantavakra will try to kill Krishna ultimately. So it's amazing that even sometimes we say that envy is the last enemy.
Sometimes we say that this is the root cause of everything. But here we can see that this envy and anger they are together, and the very last is Dantavakra, the anger.
You know, envy is definitely a very staunch demoniac quality. We may be free from karma to a greater extent. We may be free from greed to a greater extent,
even from moha illusion and from even pride, but still some subtle envy will be there. Subtle envy means, you know, I don't, you know, This envy and anger. Why are they last?
Because this is the manifestation of our desire to be in the center, the subtle desire to be Krishna. And Krishna means to be in the center, it means that I am the best.
Everyone should see me, and you know here as devotees we our, you know, envy manifests: I'm the best devotee. I'm, yeah, don't you know this? And if you try to doubt it, you know or if
you try to push me out of the center, you know, and be in the center yourself, I will show you, you know, who is the best. I'm the best. And the anger is that something goes wrong, not the way I want.
This self-centeredness, egocentric attitude which is there, uh is a very very serious and very important uh demoniac quality which we have, and this is the manifestation of our desire to be God.
And unless we finish with these subtleties within our heart unless we change this this thing into the desire to serve the Lord we will remain in this material world. Continuing manifesting our anger and envy.
So we really have to invite Lord Krishna uh for this. But anyway, uh this is what I wanted to say in the beginning and uh in the end I will say well I have to end within s four minutes.
Anyway, I'll I'll I'll tell little pastime in between and then I will try to say what we're supposed to do to get rid of these demons which Which are important demons.
And we really have to know how these demons look within our heart to finish them off, or at least to invite Krishna to finish them off.
Background of Dantavakra's vow of revenge
So just to give justice to these verses of Śrīmad-Bhāgavatam and to explain the whole story, to complete the whole story. You know, Dantavakra was a very good friend of Śiśupāla.
What we can see in Śrīmad-Bhāgavatam that even demons have a very close and intimate relationship with each other. Sometimes we as devotees don't have any friends.
Even demons in Śrīmad-Bhāgavatam are sometimes better than us. You know, this Śiśupāla, he had great friends and supporters who were ready to sacrifice their life for him.
We should ask ourselves are we ready to sacrifice our life for somebody else? I think that the answer will be most probably negative.
But in case of this Dantavakra, when he heard about the death of Śiśupāla, he became so completely totally morose. Śrīla Jīva Gosvāmī explaining his sentiments or his emotions when he heard that Śiśupāla was finished.
You know, at that time uh Dantavakra was not in the assembly in the rājasūya in the assembly of the kings uh who came to rājasūya sacrifice of King Yudhiṣṭhira. Why?
Because he was busy performing some austerities. He was doing tapasya to become very powerful and ultimately fight with Krishna.
So he couldn't come to this rājasūya sacrifice, but Nārada Muni very mercifully informed him: you know, your friend Śiśupāla is dead.
And Lord Krishna took his cakra Sudarśana cakra with his finger and he just smashed his head.
So Dantavakra uh Śrīla Jīva Gosvāmī says, Dantavakra, when he heard about the death of his dear friend Śiśupāla, he became like a chariot with two wheels broken. He was just immobilized.
You know when the chariot, when the two wheels of the chariot are broken, you know the chariot cannot move anywhere. He became paralyzed basically because of grief. He was really, really totally, completely immersed with his grief,
and he decided to do this austerity with the renewed strength with the renewed determination and he was worshiping Lord Shiva. The details are not there in the Puranas.
What kind of austerity he was doing, and even whom he was worshipping, but usually demons to obtain the strength they worship Lord Shiva.
So Dantavakra was worshipping most probably Lord Shiva with renewed strength and determination, trying to find the ways how to avenge the death of Shishupala. And in the meantime, again, Narada Muni comes and says,
well my dear Dantavakra, do you know that Shalva is dead? That Krishna killed Shalva? Dantavakra was really completely totally and Paundraka is dead.
So Dantavakra he became really you know raging with anger. Śrīla Jīva Gosvāmī says that anger was uh was like a was like a burning within his heart like a fire. Like a fire on which you put
the dead body and Śrīla Jīva Gosvāmī says that ultimately this is the the fire of this anger will be the power for this Dantavakra. He will be burned by this by the fire of this anger against Krishna.
So he was performing these austerities, and ultimately he got a boon that he will be the best, absolutely the best club fighter. That his nobody will be able to fight against him with the club.
And he became very confident and he thought, you know, how shall I get Krishna? Because he thought that this is the demonic mentality.
He saw that Lord Krishna killed Shishupala by his Sudarśana cakra. If I only and you know he couldn't only killed Shishupala with Sudarśana cakra and he killed Salva in the battlefield because the army of Yadavas was there and because Lord Balaram was there.
You know, if I can only get Lord Krishna alone without his Sudarśana cakra. And if I can only get him to fight with me one by one with clubs, oh definitely, I will kill him. I just need this little adjustment.
Somehow rather I have to get him out of Dvārakā. And if he's alone without Balaram and all this army, and if he's
not in his chariot and if his Sudarśana cakra is somewhere else, and if he is with this club, you know I will definitely kill him. And therefore he gets a demoniac plan. He goes to Madhura.
And he he he thinks that if if I am there in Madhura and uh Madhura is very dear to Lord Krishna, you know, if I can somehow rather, and if Krishna finds out that Madhura I am in Madhura, he will come here.
And of course, you know, Narada Muni is there. He is very mercifully arranging all these beautiful pastimes. He goes to Dantawakra and he says Shalva is dead and Pondraka is dead and Shishupal is dead.
You just you perform your austerities and, then he goes to Lord Krishna and he says, Dantavakra is in Madhura. He's waiting for you with his club. And annoying to him to anyone else
because this is not even described in Śrīmad-Bhāgavatam. Because from the description which Śukadeva Gosvāmī gives in Śrīmad-Bhāgavatam, it appears that Dantavakra came to Dvārakā. But it's not really true.
You know, reconciling the statements of Śrīmad-Bhāgavatam and the statements of Padma Purāṇa, we can understand Krishna just made a show
that he goes back to Dvārakā from the battlefield where he killed Śālva. But instead of this, he went to the north with Daruka and
his chariot disappeared and he went to Mathurā. Daruka took him by the you know by the sky because his chariot could travel with the speed of the mind.
And by the speed of the mind, he arrived to Mathurā with Daruka, and nobody knew this.
Only later, when he returned to Dvārakā, Daruka, it's again explained by Śrīla Jīva Gosvāmī in his Gopāla-campū, Daruka he informed, you know what?
We went to Mathurā and we killed all these guys and, then we went to Vṛndāvana. Then we spent two nice time, two nice nice months in Vṛndāvana with Krishna.
Battle between Krishna and Dantavakra
So he goes to Mathurā and Dantavakra, at that moment, he is coming from the gates of Mathurā. Still, to confirm this, Śrīla Jīva Gosvāmī mentions that to this day there is a village which is called Datiha.
And this village is on the western from the western side of Mathurā, from the western gate of Mathurā. This is the direction from which Krishna came from Dvārakā from the west to Mathurā.
And Datiha means Danta Vakra Ha. You know, this is the corrupt version of Dantavakra Ha, the place where
Dantavakra was killed. So to this date, you know the memory of the people is still there, the village is still there.
And Krishna meets Dandavakra at the western gate and Dandavakra, as we see here, he became very I mean he's he's very happy. Finally, you're here, you came here to Mathurā, you are alone. Balaram is not with you.
And you know, Danta Vakra he goes by foot
and by the rule of conduct, but by the rule of kshatriyas, uh Krishna also leaves his chariot and Danta Vakri is so happy. Danta Vakra is really happy. Now I will fight with him, with my club.
And Krishna with his Komadaki club. And they started fighting with him, of course, first. Danta Vakra hells insight against insults against Krishna,
insult after insult, and you know the acharyas they will explain that ultimately he is praising Krishna. You know, oh Krishna, very nice you came here, you are so clever, you will
kill me today and you will send me back to Vaikuṇṭha. I'm so sick and tired being in this material world for three lifetimes I I'm I'm waiting when you will send me back to Vaikuṇṭha. This is the inner meaning.
But in reality, he's he's demonic. He's angry with Krishna, he wants to kill him.
And in Śrīmad-Bhāgavatam, his this fight is very shortly described, but in Padma Purāṇa it is said that they were fighting with Krishna day and night. It was a severe battle.
And it is said here in Śrīmad-Bhāgavatam that first, initially, or maybe not the first, but anyway, at one point Danta Vakra he smashed his head, uh his his club on the on Krishna's head severely.
And Krishna he was standing there very happily smiling. Very nice. Very nice. You know, I I wanted to scratch my head. Thank you very much for doing it for me. Nothing much happened to him, you know.
With all his might he's smashing his club on his Krishna's head and And Krishna, yeah right. Very nice. And ultimately, this is the last blow.
He takes his Kaumodakī. And Śrīla Jīva Gosvāmī he specifically says that it was not a long battle, just one day and one night, because Krishna was in a hurry, he wanted to go to Vrindavan. He didn't want to, you know, to mess with this Danta Vakra for too long.
He wanted, he he had this eagerness within the heart. He wanted to finish him off as soon as possible, as quickly as possible, and cross Yamuna River and see Nanda Maraj and Yeshoda and everyone else and, you know, and that's what he will do when he will smash.
So Krishna takes his Komadaki uh club after Danta Vakra smashed his klap upon Krishna's head and he just you know he beats him on the chest and his chest breaks open and by the komadaki club,
he just breaks the heart of Danta Vakram and you know hundreds and hundreds of pieces. And Dandavakra, you know, he just pew, he falls, uh he fell dead on the ground.
And ultimately this is what we should beg Krishna to do with the anger which we have. Please, please. I don't want to remain this.
Overcoming internal anger through daily practice
And anger, you know, this is uh I will tell a few more things about this and I finish very quickly. Um, anger is a very, I mean it manifests in many different ways.
We may be bitter, uh we may be you know distrustful, you know, there are so many negative feelings within our heart and we we have to understand that That uh we may be revengeful, uh we
still you know we still don't like what somebody did to us twenty years back or Or we we still keeping some ill feelings towards somebody who said something to us or who looked to us, you know what do you mean by looking at me?
Yeah and all these things. This is all dantavakra within our heart. We are not happy. We are not satisfied with what we have. Actually, there is no reason why we should not be happy because Krishna is there.
We are part and parcel of Krishna. Holy Name is there. By entering into real relationship with the Holy Name, we can become totally completely absolutely satisfied with not even a tinge of anger within our heart.
You know, and so many people, so many devotees are angry, you know, and it's just they just want to find some pretext why they're angry. And they always find it.
He is wrong and she's wrong and everyone is wrong and there is only one who is right.
But somehow or other because they're all wrong, they don't recognize that you know I'm right and they're wrong, you know, and I'm the center of the universe and everyone has to know all this kind of nonsense, rubbish within our heart, which we all have.
And you know, and it's not enough. Definitely, we have to beg Krishna and pray to Krishna please purify my heart from this totally completely irrational emotions which will not make me happy.
Which may give me little illusory satisfaction, you know, of being cried, but ultimately will not make me happy. But there is something else which we also have to do.
Because we know that to get rid of the problems we need to perform sadhana. And sadhana means something which I have to do every day conscientiously. And if we want to get rid of anger.
There is a procedure of what we should do. At least something I wanted to say a little bit, just a few words, what we should do we really have to show Krishna that we want to free ourselves from this problem?
And as I said, the main manifestation of this problem and the problem of anger is that we're angry of somebody else because and it's closely connected with envy.
We're envious of somebody and therefore we're angry at him or her or whatever. You know, we we have some envy. So the cure from this disease, the disease of anger, uh, which should be our daily sadhana.
If we really want to enter into relationship with Krishna and see Krishna face to face is the friendly, friendly relationship with others.
When we are angry, there is no there is no question of friendly relationship uh we are you know we have these ill feelings uh dictated by envy and you know manifested as you know some sort of dissatisfaction with others.
He is bad and she is bad and everyone is bad and you know blah blah blah blah blah blah blah. You know that the sudden is something contrary to this.
And if we really want to get rid of this problem of anger and really want to, you know, to fulfill this desire that Krishna would smash this last demon within our heart, then the cure from this problem or this disease is the friendship.
Is the benevolent attitude within our heart? I'm a friend of all these people, especially devotees. I want to serve them, I want to do something for them. Then not my enemies.
It's only my anger and envy. This is my real enemies.
And this anger and envy within my heart they force me to see others not as friends but as somebody uh whom I should somehow rather fight or you know be nimical or whatever, you know, and they are you know bad people and this and that.
So what I want to say here by describing this
pastime of killing Dantavakra is that if we really want to get rid of this problem which is manifested in the form of Dantavakra, the anger against God, the dissatisfaction of what God is doing with me.
I have to practice as my sadhana this friendly relationship with all the people and specifically with the devotees.
And Prabhupada said, and this is my last statement which I will do by finishing this class: is that our practice of this maitri, of this friendly relationship.
When we understand that this that everyone is part and parcel of God. And everyone is ultimately the servant of God.
And even if they do something against me, they're only doing it because my karma has to come to me through somebody, and ultimately it's not a reason why I should not be friendly towards them.
And Prabhupada said that our sadhana in this regard is saṅkīrtana book distribution.
You know when we go just like this in the street, we see other people and we always, you know, we always see them through the eyeglasses of envy.
Who he thinks he is, you know, such an ugly fellow, oh this guy is fat, oh my goodness, you know, how you can be fat, you know, he's probably not vegetarian and and this and that you know this is all handy you know we see we look down at people and you know.
this ill feelings they manifest very automatically. But when we go and we know that we have to give them book. We really have to be friendly with them. We really have to practice this friendly attitude towards them.
You know my dear sir, you you're very nice, you know. Really nice. Why don't you take this book? Why don't you something like this?
So Prabhupada, he made it our sadhana. Actually, this is a very powerful sadhana if we consider it. And he said that this is the manifestation of friendly relationship with Kṛṣṇa.
If we want to enter into a friendly relationship with Kṛṣṇa, this is the way when we are, you know, he said this sakhya means preaching. When we're preaching the glory of our friend Kṛṣṇa.
Anyway, it's a little subtle point, but I wanted
to make it not without a reason because somebody asked me to connect this Dantavakra story with saṅkīrtana and I was really, it was not easy to connect because was not easy to connect because there is no direct connection with the two. But there is.
We know that ultimately everything is connected in this world. So by being obedient servant of all this people who are directing me, I I will I wanted to make this connection and it's a fact.
You know, if we go out and try to distribute books, the attitude which we develop and which we cultivate. The conscious cultivation of the attitude is the attitude of friendliness.
They're all nice people. They're ultimately nice. And by cultivating this attitude we really see the real nature of these people and we can finish with the dissatisfaction within our heart which is there.
And everyone who distributed books knows that you know when he does this some fullness, some fulfillment comes within the heart and satisfaction comes within the heart because Krishna is pleased with us.
Krishna is pleased with our attitude and with our endeavor to preach his glory. Anyway, thank you very much. Śrīla Prabhupāda-kī ki jaya!
Directing anger against spiritual offenses properly
I don't know if there is a place. How do Krishna? Um sometimes I'm hearing a devotee.
Um I see it sometimes that he's or she is sort of uh maybe making offence to another devotee or or t or talking about them blasphemous way. And I find that um I'm having anger coming up with that.
Um I only it only comes out mildly to that person because I'm aware they're a devotee and they might come out like mildly so there's still some respect there but internally afterwards it's yeah, I feel pretty angry about it and it can last a while
so is that destructive see uh we have to feel anger the anger has has its place you nārad muni dās ṭhākur says that anger we have to direct against the enemies of Krishna.
But you know it has to be directed against the disease, not the diseased person but the disease itself the disease and v by using it in a proper way we can help this person we may still be very friendly within towards this particular person, but at the same time manifest anger against his diseased condition which manifests as blasphemy or insult or offenses against other devotees.
Like recently I heard the lecture of Silaradanat Maharaj where he explained that Prabhupada sometimes was very angry and sometimes oftentimes and he would be very strong uh against you know against scientist and Darwin and he says I kick them in the foot you know this is not something really, you know, usually the friendliness is not manifested in kicking somebody in the boot.
But Śrīla Mahārāja says, you know, it was actually it was protecting us from this misleading theory of Mr. Darwin and he says I am sure Śrīla Prabhupāda was praying for Mr. Darwin many many nights in a row and most probably Mr. Darwin didn't have the better well-wisher than Śrīla. So what I want to say is that you may remain the well-wisher of a particular person, but at the same time manifest your anger against his disease and try to help him to get rid of the disease.
Okay, thank you very much. Śrīla Prabhupāda ki jaya! Subhadrā Mahārāṇī ki jaya!