Srimad-Bhagavatam 3.17.2-4
Бхакти Вигьяна Госвами · 2022
Главы
Recitation of Srimad-Bhagavatam verses
Oṁ namo bhagavate vāsudevāya, sodeva, Oṁ namo bhagavate vāsudeva, Oṁ namo bhagavate vāsudevāya.
Nārāyaṇaṁ namaskṛtya, nārāyaṇaṁ namaskṛtya, naraṁ caiva narottamaṁ, devīṁ sarasvatīṁ vyāsaṁ, tato jayam udīrayet. Naṣṭa-prāyeṣv abhadreṣu, nityaṁ bhāgavata-sevayā, bhagavaty uttamā-śloke, bhaktir bhavati naiṣṭhikī, yam pravrajantam anupetam apeta-kṛtyaṁ dvaipāyano viraha-kātara juhāva, putreti tan-mayatayā taravo 'bhinedus, taṁ sarva-bhūta-hṛdayam muni-mānato 'smi. Binidus, Tam Sarva Bhuta Hridayam Is
it what is the verse number? Two, two, four, three seventeen two to four. Oh. I was misled. Somebody told me. Kashishwara told me that it's number twenty-four. No. Well anyway. So number two, right? Okay. Two, three, and four.
Okay. D T he Tu Bhartuho Adesa Apatya Parit Parishankini, Shankini, Purne, Varsha, Shate Sadri putro Prasu Vrasuve Yamo Vitistu Barturades Dithis tu Bhartesha Dithis tu Barturadesha Dithu Bharadesha Apatya
Parishankini Patya Parishankini Apatya pari shankini, Purnivars, Purnivar te sadvi, Purnivars Sadvi, sadvi, putro pra su šuyamo, putro praasu suveyamo prayamo itistu barturadesha apatya parishankini Patakami Purnivarsate
sadvi, Puri, Putroprasuveyamon, P Diti Diti Diti To Bhat Bhartuhu of your her husband. Adeshat by the order. Apatya from her children. Parisankini being apprehensive of trouble, Purne Fool, Varshash after
one hundred years, Sadvi, the virtuous lady, putro two sons, uh Prasu Susave Bigot. Yamong twins. Translation.
The virtuous lady Diti had been very apprehensive of trouble to God's from the children in her womb. And her husband predicted the same. She brought forth twin sons after a full 100 years of pregnancy. Verse number 3.
Utpata Bahawastatra Nipetur Jayamana Yaho, Divi Bhuvi Antarikshecha Lokas Yoru Vayavahaha.
On the birth of the two demons, there were many natural disturbances, all very fearful and wonderful, in the heavenly planets, in the earthly planets, and in between them. Verse number four.
Sahachala Buwaschelur Disah Sarvach Prajajaluk Praja Jvaluh, slokas, solkas, chassanayah petuhu, ketavah, ketavas chatri heetawaha There were earthquakes along the mountains on the earth, and it appeared that there was fire everywhere.
Many inauspicious planets like Saturn appeared along with comets, meteors, and thunderbolts, purported purported by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda ki jaya!
When natural disturbances occur on a planet, one should understand that a demon must have taken birth there.
In the present age, the number of demoniac people is increasing. Therefore, natural disturbances are also increasing. There is no doubt about this as we can understand from the statements of Śrīmad-Bhāgavatam.
Śrīla Prabhupāda ki jaya! Nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhaktivedānta-svāmin iti nāmine. Namaste sārasvate deve gaura-vāṇī-pracāriṇe nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe.
Paschaya De Shay Vancha Kapatura Vescha Kripasi dhube Vacha Patitanam Pavani Bhyovaisnava Bhyona Moon Maha Jai Sri Krishna Chaitanya Prabhitana Syadvaita Gdata Sivasa de Guru Bhakta Vrinda Hare
Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hri Hare Hare Krishna
Hare Krishna Krishna Krishna Hare Hare Hari Rama Hari Rama Rama Rama
Overview of the Third Canto
Hri Hari Yam tahishi Mamavachimam Prasuptam Sanjivaya takila shapti darakswad So we're reading Kenta number three, chapter 17, the victory of Hiranyaksha.
And this whole story of Hiranyaksha and his atrocities and then his killing by Varahadev, take a very central and important place in the third Kanto of Srimad Bhagavatam.
The idea of the third Canto of Śrīmad-Bhāgavatam from which the story of Śrīmad-Bhāgavatam actually evolves because two first cantos are just some introduction to Śrīmad-Bhāgavatam. The Śrīmad-Bhāgavatam starts with the third canto, which is sometimes called Sarga, the initial creation.
So this third canto of Śrīmad-Bhāgavatam is explaining the natural tendencies of a human being to exploit material nature. It's a very deep-rooted innate tendency in everyone's heart.
We just want to enjoy the material nature and this desire to enjoy the material nature is increasing unlimitedly.
And this desire to enjoy the resources of material nature to somehow rather to accumulate all possible resources which are available in this world is
very prominent and it actually gives birth to greed, the initial problem which we all have to face. Human beings, they're amazing, not only human beings, every living entity,
but human beings especially because their mind wants more than the body can really get or you know assimilate. The mind of a human being is totally completely unlimited. The stomach is very small, but the mind is Ananta.
So and because of this, the natural quote-unquote natural greed develops in a human being.
I remember once I was in South India and I was in one little kind of Ayurvedic clinic and there was a family there also taking treatment and little daughter of this family, she was, I don't know, maybe three, four years old at that time.
She had a very peculiar you know taste preferences. She liked everything spicy even though she was Russian and she was she liked all the special tastes. And once I was just walking in and nobody was around.
It was only her, was sitting at the dining table, and she got hold of the whole jar of black salt.
And she liked the taste of black salt, so she had something there. And she started, you know, pouring, you know, whole mountain of black salt there, trying to eat it. So basically that's that's the idea.
You know, we want to enjoy and uh all these material resources even though it's foolish you know and then I saw she she tried it and she made such a face, but, uh, anyway, the uh impetus the natural instinct is there.
And, uh, and the demon Hiranyaksha, uh, whose victory we celebrate by reading this chapter of Śrīmad-Bhāgavatam, which is entitled Victory of Hiranyaksha, is actually representing this greed.
If we translate the name of this, the title of this chapter in a different way, it will be the victory of greed.
The victory of greed over the common sense, over the uh, you know, over our natural, you know, abilities to assimilate something. And that's why he's called Hiranyaksa. Literally Hiranyaksa means golden-eyed one.
But it's not that his eyes were golden. He just had gold in his eyes. Wherever he would see, he would only see gold. And that's basically the description of our greed.
Our greed becomes the lens through which we see this material world and because of this greed we just want to
exploit this material world to take the resources of this material world and in this way again, quote-unquote, enjoy life and try to be happy by this unnatural way.
So the story of Hiranyaksa and his killing by Varahadev is central in the third canto of Śrīmad-Bhāgavatam because our spiritual journey, which is supposed to bring us to Vṛndāvana.
And Śrīmad-Bhāgavatam is nothing but the description of this spiritual journey and the evolution of the soul.
By reading Śrīmad-Bhāgavatam, we have to understand how our soul evolves from a crude instinctive creature which is trying to exploit material nature,
how it evolves to become the pure servant of the Supreme Lord in Vraj, who has nothing else in his heart but pure love towards the Lord. So that's what Shrimad Bhagavatam is.
And the third canto as I said, being the first step after the introduction to the whole story of Śrīmad-Bhāgavatam is explaining by which means we can conquer over this first natural instinct or the first problem which every one of us has to encounter in this life.
This insatiable greed to enjoy matter.
Even though it will never make us happy because we are spiritual by nature, and no matter how much matter we have, uh we will not become happy because this is not our nature, you know. We can accumulate the whole world as Hiranyaksa did, but ultimately we will get the death blow uh from the Supreme Lord.
But, uh, the lesson from this conflict, very important conflict depicted in the third canto of Śrīmad-Bhāgavatam is that to conquer over the greed, which wants to conquer over the whole world,
Varahadeva and the principle of sacrifice
here is the chapter which is called Victory of Hiranyaksi or Victory of Greed. So all greed, desire to conquer over the whole world, can be conquered over by Varāhadeva, who represents the spirit of sacrifice.
It is very clearly explained in the third canto of Śrīmad-Bhāgavatam who is Varāhadeva. Varāhadeva is the living manifestation of Yajña.
When Varāhadeva appeared from the nostril of Brahmā, of Brahmā, all the demigods were glorifying him, explaining how each and every part of his body is a representation of some paraphernalia of sacrifice.
And sacrifice is a science. And ultimately, this sacrifice is a science to enjoy in this material world.
But to enjoy in this material world in a very, how to say this? I don't know if it's the correct way to say it in English in a very ecological way. In a very ecologically sound way.
You know, the natural greed brings about disasters in this material world. And Śrīla Prabhupāda speaks about this in a purport. And Hiraṇyākṣa ultimately represents this cause of disasters which everyone
especially nowadays experiences this. Greed destroys the whole environment. Greed destroys the whole material world. Greed destroys everything. It's only greed, nothing else. The whole planet Earth is downgraded to the lower
status now because of greed, because of unbridled, uh unrestricted tendency uh to enjoy, which cannot be satiated, and therefore there is only one way uh which it can result in is, you know, one will be killed.
And the whole environment before, hopefully, you know, will be finished, or our greed will be finished before the whole environment is finished. You know, this demonic tendency is absolutely horrible. I, uh, there was this Stephen Hawking, a very famous atheist, and he said, he already said very clearly in one of his books or whatever, he said the earth is finished. There is no hope for this planet, so we should think about, you know, relocating humanity into some other planet.
Very openly he says this. You know, very shamelessly he says this, he says this. That yes, this is already finished, let's finish some other planet.
There are plenty of planets in this material world, so this is finished, let's finish this the next one, the next victim. So this is what is going on.
This is what is being described in this third canto of Śrīmad-Bhāgavatam, how this greed is destructive for the whole material world.
And how we can satisfy our natural tendency to enjoy, because we cannot just suppress this tendency. We cannot just pretend that we don't have this tendency. We do have, let's be honest.
But how to manifest this tendency without harming the environment, without harming other people, without harming the whole life in this planet is explained by the personality of Varahadev.
Expression of gratitude through yajna
Varahadev being the representation of sacrifice, he's teaching us how to live, how to enjoy, how to get resources needed for our enjoyment and for our healthy life in this material world, but at the same time do it in a uh in an innocent way, so to speak.
And the answer to this question is yagya. Yagya means you do the enjoyment but you depend on in your enjoyment uh on the resources which are given to you by the Supreme Lord through the means of yogya.
When we do yaja, India was, you know, even a few centuries ago, India was the most prosperous country in the world It's
just because of all these unfortunate events of the history India has become a poor country, so to speak. Still, even now it's a very rich country in reality.
But it was much more rich in the time of Maharaja Yudhiṣṭhira, and everyone else, all the inhabitants of other countries they were trying to conquer over India to enjoy the resources which were accumulated there. How?
In which way all these resources were there? Because Indian people knew the secret of yaja. When you do yaja, the the nature will reciprocate with you.
Yaya is a natural way to express our gratitude to the material nature. I'm sorry, too many natures in one sentence, but anyway.
So Yagya is a natural way to express our gratitude. Because if we only take and not give, then this tendency is destructive. It's self-destructive and it's destructive for everything else which surrounds us.
But if we take, and we need to take, but at the same time we give, we give it to the demigods, we're conscious that we as human beings, as intelligent human beings, have to express our gratitude.
Not every now and then, but on a daily basis.
Ancient Indian people, people of Vedic civilization, they were supposed to do yajñas every morning and every evening. Every householder would sit in front of the fire and would
do a little homa sacrifice. Of course, it was it was short, it was practical, it was not prolonged sacrifice.
When we say about sacrifice, usually people have this idea that sacrifice means some bombastic ceremony which you know which
longs many, many years and you know it has to spend so much resources. No, yajña means uh something which you do daily. Because daily we have to express our gratitude because daily we are taking the resources from the material nature.
We are breathing, we are eating, we are drinking, we are polluting this material world by our you know stool and urine. We are doing so many things which are not so nice.
And uh and we have to be conscious that we daily have to compensate for this. And compensation for this is basically, you know, this sacrifice
or, you know, of course we know in Kali Yuga there is no other sacrifice but chanting Hare Kṛṣṇa. In a spirit of sacrifice, in a spirit of gratitude. If we do it mechanically, there is no use, there is no point of it.
But if we chant with this idea that yes, I'm taking from you, my Lord, I'm using, utilizing all these resources which you so mercifully gave to me.
So please uh let me express my gratitude to you by chanting your name, by glorifying you, by uh going out on the streets and uh doing Harinam or distributing your books and in this way somehow or other to balance the imbalance which I already create, which I which I am doomed to create by just l just by living in this material world.
But the point of Fourth Canto is of course that you know by having this very clearly established this idea very clearly established in our mind, we will not only sustain the material nature but we will
gradually also kill or destroy this tendency within the heart to enjoy unlimitedly. If we are, you know, gratitude and the spirit of enjoyment don't go together.
Gratitude, you know, if you're grateful, it basically means you express that you're dependent on somebody. So gratitude implies humility.
And the desire to enjoy implies or needs this I don't have to express my gratitude to anyone. I can make it. I can become happy myself.
And it basically, the expression of our pride, the desire to enjoy, is the expression of our deeply rooted pride or ahaṅkāra.
Like yesterday I was reading a little bit before giving the lecture on this again, uh, the same topic about the demonic nature.
And it is one commentator of Bhagavad-gītā in the commentary to this verse of the two previous verse, 16.4, he was quoting Śatapatha Brāhmaṇa where the demons say, you know, where else to do oblations?
Because people in very culture they They knew the science that they have to do ablations.
But the demons they asked this question, more or less a rhetorical question, where else should we make ablations? And then they decided actually the best place to make ablations is their own mouth. They take the ladle.
Yeah, this is the place to do ablations. Basically, if we cherish this ahaṅkāra, this pride, uh then the desire to enjoy will increase.
But vice versa, if we cultivate humility and gratitude, then this desire to enjoy will gradually, gradually diminish, and ultimately, Varāhadeva in this way will kill Hiraṇyākṣa, little Hiraṇyākṣa in us.
Because Hiraṇyākṣa is not only living in this Third Canto of Śrīmad-Bhāgavatam, he also has some dwelling place within our heart.
So that's uh that's more or less the you know, idea why this story is so important in the Third Canto of Śrīmad-Bhāgavatam.
Circumstances surrounding the birth of demons
And each and every little detail of the story, of the combat uh between uh Hiraṇyākṣa and Varāhadeva are instructing us of uh what we should do to actually conquer over these demonic tendencies.
And here in these verses which we read, there is a description of how Diti was apprehensive.
Apatya Parishankini, how she was apprehensive of the troubles which her apathy her, progeny will bring about. Why she was apprehensive, this is to Bhartur Adeshat. She was apprehensive because her husband already predicted this.
Adeshat literally means the order of the husband, Bartur Adeshat, because of it's in the pañcamī vibhakti in the fifth, in the causative vibhakti declension.
So she was apprehensive because of this Adesha, but here Adesha doesn't mean order. Here ādeśāt means that he basically pronounced that there will be troubles. Why he made this prediction?
Because he knew that the result of the conception which they went through intercourse which took place, uh, will be extremely negative. Why?
Because the condition of a woman uh the consciousness of Diti at the moment of conception was you know of lust. She was driven by lust, by this greed or you know greed karma the desire to enjoy.
And it is said very clearly in Ayurveda that your apatya, your progeny, will reflect the condition of the consciousness of male and female going through the intercourse.
And the consciousness will define who will be ultimately born. So Kaśyapa Muni, the glorious, illustrious husband of Diti, he knew very well that there will be nothing good out of this.
First of all, because there was this state of consciousness, very lusty state of consciousness, which initially caused the whole intercourse. And second of all, because it was not timely.
Because the time of conception was also demonic. It's amazing how human beings they, you know, when they're producing cars, they make sure that the cars are proper.
There are so many stages of control not to produce car which will broke or create some disturbance. But when they produce children, there is absolutely no consideration of what will be the result.
You know, they're just producing it uh completely helplessly without any any understanding what will be the result.
And uh in uh Vedas there is a whole science, uh, how each and every detail of this very important act to prolong the life of the source, how it has to be taken into consideration so that the result would be auspicious.
And one important consideration, perhaps the most important consideration, is the time. Because there are moments of time when the lower modes of material nature prevail, when they are more prominent.
And if you do the intercourse in these moments of time, it's uh you know according to Vedic astrology, whatever moon is wherever moon is there, what nakshatra is there, there are some demonic nakshatras and some nakshatras are rakshasik of nature.
So and the moon, because moon represents our mind, when the moon is in this environment, Rajasik or Tamasik environments by the means of association with this constellation, then it subtly influences our mind.
And because the result of the conception is defined by the state of our consciousness at the moment of conception, the result will be bad.
Demoniac tendencies and environmental disturbances
So there are very clear recommendations when this intercourse should take place and when it should not take place. For what why this recommendation is there to create peaceful environment.
When there are too many demonic people, the environment becomes impossible. And you know, you live in New York, so you probably can confirm
this observation. So when there are too many demonic people living around it, it becomes very difficult because the whole life becomes to, you know, struggle, strife. Even simple things are extremely difficult to do.
And Śrīla Prabhupāda makes a very brilliant point in the purport.
He says that, you know, when because again, it's very important uh to say that uh the whole Vedic concept, the whole Vedic theory or world view is based on the understanding that everything in this world is connected.
You know, the materialistic worldview is everything is disjointed. You know, I'm myself and I can do whatever I like, and somebody else is himself or herself, and he can do or she can do whatever he or she likes.
But it's not, because we are part of the complete system and everything is connected. You know that the moon and nakshatra where the moon is and the tithi, the lunar day, when the moon is, it influences our mind.
You know, the proud materialistic people say the hell with it, you know, I am the master of my destiny and I can do whatever I like. No, forget it. You're not the master of your destiny.
So many external factors influence you. And you don't even You're so foolish. You don't even notice how uh the influence is being done. So the whole uh Vedic understanding is that everything is interconnected.
We are all interconnected. We cannot become happy separately from other people. To become happy, we should try to make other people happy. We cannot become happy by creating some evil things, by killing some people,
by taking part in a war, like now this war is going on, it's horrible. So but but people somehow or other they they're so foolish.
They think that they can achieve the desired goal which is happiness by doing this horrible atrocities, by doing all these horrible things which they do. And here Śrīla Prabhupāda makes this point.
He says that Śrīmad-Bhāgavatam very clearly says, when a demonic person takes birth, there will be natural calamities and disturbances.
Again, from the to the materialist to the material scientist, this statement doesn't make any sense.
You know, what connection is there between some baby taking uh births from somebody's womb and you know the natural calamities.
You know, the normal rational scientists will come to us and say, you know, you know, you prove it. You prove it. And see the Śrīla Prabhupāda proves it. See how much natural calamities are there.
This is because demons are being born every second. He gives an empirical proof to this. Of course, this proof will be challenged by scientists.
But you know, this foolish scientist they don't understand the subtle connections between cause and effect connections between different events or manifestations in this material world.
And we are being a little more intelligent, trying to become a student of Śrīmad-Bhāgavatam. The first lesson which we should understand, or at least very important lesson which we should understand is that everything and everyone is interconnected.
And therefore the only way to live here in this material world is to do something good. Every day, every moment, to express our gratitude.
And that basically means to become humble and to do something good to people who surround us, to serve others, to do something nice.
Otherwise this demoniac tendency will increase and the result of this increase of demoniac tendency, we will be destroyed.
And before we are destroyed, finally destroyed, so many other people will also be destroyed due to our demonic attitude.
So that's m more or less the idea of this particular chapter and the story in Śrīmad-Bhāgavatam and the verses which we read. Thank you very much, Hare Krishna.
Patience and necessity of sacrifice
Is there any question? Yes. Yes, please. Okay. I'm not just getting a um just one of the sacrifice is that Christian third time Sometimes it seems like sacrifices and austerity.
Sometimes it's not so pleasant maybe for the uh uh you know, and especially good classes, for example, harm for range maybe around the series in the learnings.
Sacrifice is always austerity, otherwise it would not be called sacrifice, otherwise it would be called something else. Sacrifice implies that you re you kind of you know sacrifice something.
So and uh as Krishna explains in the fourth chapter of Bhagavad-gītā are so many different kinds of sacrifice. Gita are so many different kinds of sacrifice.
When you naturally limit yourself and limit your propensity to to enjoy. So it is a necessity, there is no doubt about it. And therefore it's a little difficult.
Uh you have to have faith that sacrifice uh will ultimately bring about good result. If you don't have this faith, if you are impatient, then it's very difficult.
Therefore, you know, humility and patience are two basic virtues which we should have. Patience means just tolerate a little bit, you know, the good will come to you.
But because people are impatient, because they want the results very quickly uh they do these foolish things uh and uh ultimately suffer.
They get immediate results very quickly, that's rajo-guṇa. Rajo-guṇa is uh is trying to give you the required result in the quickest possible way. The best example is allopathic medicine. You know, you have a headache.
No problem. You know, you don't even have to go to a doctor. You already know, you'll take this, I don't know, whatever, whatever medicine. And the headache will be finished.
You know, the consequences which are there listed in the prescription to this who cares? The result is achieved. No austerity. No passions. So that's Rajagun.
This is the attitude of uh Rajasic people. Give me result as quickly as possible and let us uh sort out the consequences later.
But if we are intelligent, we understand that happiness in the mode of sattva in sattva-gun means some little poison in the beginning and a lot of nectar at the end. But poison has to be taken. So with understanding.
See, Rajasic intelligence and sattvic intelligence, the difference between Rajasic intelligence and sattvic intelligence is that sattvic intelligence is broader.
And therefore, people who are influenced by sattva-gun or who are predominantly Satvik, they can foresee the consequences of what they do. And they don't only see the immediate thing, they they see broader picture.
Influence of time and astrology
But because the lower nature like raja-gun and tama-gun they kind of how to say this, they not squeeze, how to say the yeah, narrow, make our might or intelligence or consciousness they uh they they make us narrow-minded and this narrow-minded focus is only uh the immediate result and therefore, Rajasic people and tamasic people they are so impatient because of this lack of ability to see the broader picture.
Thank you so much. You were speaking on the form of the influence of astrology and um however you want how influences I Sometimes I think devotees when I bring up the one on the spot or things like that,
they can say, you know, just by transition to transcend it. So what is it, what is it, when is it when do we come to the point where we transcend Yeah. There's no doubt about it. Chant Hare Kṛṣṇa and you transcend it.
But uh you have to understand what does it mean that you transcend it that you transcend it means first of all you only transcended it uh uh uh at the moment when by changing Hare Kṛṣṇa you're completely uh not identifying yourself with this body and mind.
As long as you are identifying with the mind, and usually when we chant, we chant with the mind. We're not chanting on a deeper level. You know, we are identifying with the mind and changing in a very offensive way.
So it's only when you're completely transcendental to this body and mind you're not uh uh you know you're not dependent on this.
But uh still because you have the body and mind, the body in mind being material, they're still influenced by these things.
You may not be influenced because you uh you achieve this stage of being not influenced. You your decisions and your way of thinking may not be influenced by this. That's possible.
But still, because the whole material nature is working according to these principles of tri-guṇas. And astrology is nothing but elaboration on this basic principle of tri-guṇas.
To reject astrology is basically to reject this basic concept that there are three modes of material nature. And they define everything in this material world and influence everything in this material world.
So even though you may be transcendental to the three modes of material nature, but you know the still you know still your body and mind uh will be to a certain extent influenced.
You may not be influenced by this in your course of thinking, but still some some subtle influence will be there.
And therefore, uh you know the moments of time which we do certain things will be influenced by this nature because the time is material.
You may be transcendental, but the time we are living in and acting in is still material.
And therefore, if you do something in in a very inauspicious moment, inappropriate moment for this particular activity, the result will be bad. Like for example, now it's uh November.
If you try to go to the field and uh plant some seeds and expect because you're so transcendental and you don't care about the influences of time.
You know, and you say I chant Hare Kṛṣṇa, let me plant wheat now. You know, it's most probably nothing will grow. And you will wonder, you know why, I'm not so transcendental, why these seeds are not growing.
Just because the time is not appropriate for this particular activity. And in the same way, therefore, it is said in Śrīmad-Bhāgavatam, for example, that Kṛṣṇa got married on an auspicious day.
Krishna is definitely transcendental. Still when he comes here he is doing it in a proper way, according to the laws of material nature. Okay. Thank you very much.
Śrīla Prabhupāda ki jaya! Śrīla Gurudeva ki jaya! Premānande!