CONTENT - CONTENIDO
- One has to serve the Spiritual Master...
- One should give the best service to the Lord, according to one's capacity...
- The bona fide spiritual master carries the Vrindavana atmosphere with him...
- "Devotee Doesn't Want Anything" - Srila Prabhupada - Vrindavana, Nov. 7, 1972
- When these great persons who are free from false ego act piously in this world, they have no selfish motives to fulfill...
- The statements of the Lord's empowered servants are always true, and the acts they perform are exemplary...
- One who is not a great controller should never imitate the behavior of ruling personalities (tejiyasam)
- Tejiyasam na-dosaya...
- Remaining undisturbed in the midst of adversity...
- Unnecessary things...
Escritos y Notas
- "A Life Of Purity" de Pushkaraksha Das - jueves 20 de octubre de 2011
- Notas variadas de Pushkaraksha Das - martes 11 de octubre de 2011
" Even Krishna, whom we accept as the Supreme Lord, had to go to gurukula and serve the spiritual master as a menial servant. "
Srila Prabhupada - Durban, October 10, 1975
" Hanuman was ordered to bring some medecine from some mountain. He was a monkey, he was animal, he didn't know how to pick it up - "Take the whole mountain. Execute the order. And then Ramacandra and Laksmana, They'll find out what is that medecine." This is Vaishnava. In one's own capacity he should give the best service to the Lord.
Srila Prabhupada - Aligarth, October 9, 1976
" I remember that wherever my Guru Maharaja went, Vrindavana was there also. Since the bona fide spiritual master carries the Vrindavana atmosphere with him, then it's better to be with him. "
Srila Prabhupada - Vrindavana days, page 55
November 7, 1972, Vrndavana
Pradyumna: (leads chanting, etc.)
sama-sila bhajanti vai
"Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and aristocratic birth."
sama-sila bhajanti vai
Sriyaisvarya-praja. (aside:) Stop that. Sri means beauty, aisvarya means riches, opulence, and praja means progeny, sons, grandsons, great-grandsons. In Bengal there is a proverb, nati nati sagye bhati(?): "If one can see grandson of the grandson, his life is successful." His door to heaven is open now. Nati means grandson, and nati's nati, grandson. That means six generations. So people like this -- good family and full of beautiful women and very good bank balance, motorcars -- then life is successful. Sriyaisvarya-prajepsavah. But who are after this sriyaisvarya-prajepsavah? That is explained: rajas-tamah-prakrtayah. Rajas-tamah-prakrtayah, those who are influenced by the modes of passion and ignorance.
In the Bhagavad-gita, the division of the society is given there: catur-varnyam maya srstam guna-karma-vibhagasah [Bg. 4.13]. According to guna and according to karma, there are four classes of men. The first class men, the brahmanas, because they are on the platform of goodness. Goodness means they can see. One who is qualified brahmana, he can see what is what, what is this world, what is God, what the human being... Everything is clearly prakasa. It is called prakasa, illumination. If one is situated in the modes of goodness, platform of goodness, he can see things as they are. Prakasa. And the next stage is passion, productive. Productive, ruling, administrating, like that. Creation. Just like the king's royal orders, they want to conquer expansive kingdom. And next stage is mixed-up -- ignorance and passion. That is the stage of vaisyas. They want simply money, somehow or other. They do not care for anything, the vaisya. Brahmana, ksatriya, vaisya and sudra. Sudra, they are completely ignorant. They cannot produce anything, neither they have got any enthusiasm for ruling or administration. So their business is to submit to the higher classes and live peacefully. These are the divisions of the society. But all of them are required for upkeep of the society.
It is exemplified in the Srimad-Bhagavatam:
catvaro jajnire varna
gunair vipradayah prthak
In the Srimad-Bhagavatam the same thing is confirmed, that the brahmanas are the face of the Supreme Lord. Therefore, according to our Vedic civilization, whenever, whenever there is any ceremony, the brahmanas are..., are sumptuously fed. Because brahmanas are considered to be the mouth of the Supreme Personality of Godhead. The mouth, the business of mouth is to speak and to eat. So brahmana's business is to speak Vedic knowledge, distribute Vedic knowledge. Veda-vadi. That is their speaking.
Just like Ambarisa Maharaja used to do.
sa vai manah krsna-padaravindayor
The brahmana's business is to speak about the Supreme Personality of Godhead. Just like Krsna, the Supreme Personality of Godhead, is speaking about Himself... Because the purpose of Vedas is to understand Krsna. Vedais ca sarvair aham eva vedyah [Bg. 15.15]. That is the purpose of Veda. If you become a very great scholar in Vedas, but you do not know what is Krsna, it is useless. Because Vedas means... Veda means knowledge. And Vedanta means the ultimate end of knowledge.
So ultimate end of knowledge is Krsna. So Vedanta means the ultimate goal of knowledge is to know Krsna. That is Vedanta. Vedanta does not mean anything else. Because Krsna says, vedais ca sarvair aham eva vedyah [Bg. 15.15]. That is Vedanta. And He also confirms: vedanta-vid vedanta-krd ca aham. "I am the compiler of Vedanta philosophy, and therefore I know perfectly well what is Vedanta." Therefore if you follow the instruction of Krsna, then you are completely in knowledge of the Vedanta. That's all. This is Vedanta philosophy. Vedanta philosophy does not mean to make some jugglery of words and deviate one from Krsna. That is not Vedanta. That is misleading, bluffing. That is going on, in the name of Vedanta.
So in the previous verse it has been explained that,
hitva bhuta-patin atha
narayana-kalah santabhajanti hy anasuyavah
Those who are in the platform of goodness, they worship narayana-kalah santah, Narayana and His expansions. In the spiritual world, there are innumerable Vaikuntha planets. As we have got experience within this material world, within this universe, there are innumerable planets, similarly there is another sky. Paras tasmat tu bhavo 'nyo 'vyakto 'vyaktat sanatanah [Bg. 8.20]. That sky is eternal. This sky is not eternal. It is created. It has got a date of creation, and it will be annihilated at a certain date. So beyond the sky there is another sky, which is called paravyoma, or sanatana, eternal sky. And in that sky there are innumerable Vaikuntha planets. Vaikuntha means vigata-kuntha hy asmat. There is no anxiety. Here in this material world everyone is full of anxiety. This is the material nature. Even a small bird -- you give some grains to the small bird, he'll be full of anxiety. He'll look like this, look like this. Yes. "If somebody's coming to kill me? Somebody's coming to kill me?" That is explained by Prahlada Maharaja: sada samudvigna-dhiyam asad-grahat. The living entities in this material world, they are full of anxieties. Why? Asad-grahat. Why? Because they have accepted something which will not exist. Asad-grahat. There are two things: asat and sat. So om tat sat. Parambrahma Bhagavan, He's sat. And this material world, asat. Asat means "that which does not exist."
So because we have accepted this material body, asad-gra hat, therefore we must be always in anxiety. This is the law. Tat sadhu manye 'sura-varya dehinam, dehinam. One who has accepted this material body, he must be full of anxiety. He may be the King of heaven, Indra, or he may be a small ant in the stool. It doesn't matter. Everyone is full of anxiety. So Prahlada Maharaja recommended that when his father asked him: "What is the best thing, my dear boy, you have learned?" He explained, "My dear father..." He did not say "father." He addressed his father as "the best of the demons," asura-varya. Asura-varya. Because he was... (Hindi, aside) Asura-varya. Varya means the best, variyan, varya.
tat sadhu manye 'sura-varya dehinam
sada samudvigna-dhiyam asad-grahat
hitvatma-patam grham andha-kupam
vanam gato yad dharim asrayeta
Harim asrayeta. Unless we take shelter under the lotus feet of Krsna, Hari, so long we shall be full of anxiety. This Krsna consciousness movement is trying to bring everyone under the shelter of the lotus feet of Krsna, so that they may become free from all anxieties. This is the Krsna consciousness movement. Otherwise, unless one comes under the shelter of Krsna, he cannot be free of anxiety. That is not possible. Therefore it is explained here that rajas-tamah-prakrtayah. Those who are on the platform of the modes of goodness, brahmana platform, satyam samo damas titiksa arjavam astikyam jnanam vijnanam brahma-karma svabhava-jam. This, these are the qualities of brahmana. Not that because one is born of a brahmana father, he will be brahmana. No. Guna-karma-vibhagasah. He must have the qualities of brahmana and must act as a brahmana. Then he'll be accepted as brahmana. Otherwise he'll be called brahma-bandhu, dvija-bandhu. Stri-sudra-dvija-bandhu. Stri, woman, sudra and dvija-bandhu. Dvija-bandhu means born of a brahmana father but his actions are like something else. He's called dvija-bandhu. Or born of a ksatriya father. Dvija means brahmana, ksatriya, and vaisya also -- those who are born for the second time by initiation. First birth is by the father and the mother, and the second birth is by the spiritual master and Vedic knowledge. Vedic knowledge is the mother, and spiritual master is the father. So when one approaches a bona fide spiritual master, his second birth is there by advancement of spiritual knowledge, and that sacred thread is offered to him. Upanayana. Upa means "near," and nayana means "bringing."
So this sacred thread is the symbol that one has accepted a spiritual master and he knows Vedic knowledge. That is the symbol of sacred thread. Acaryavan puruso veda. One who has accepted a acarya, it is to be understood that he knows things as they are. That is the symbol of sacred thread. So those who are not mumuksavah, they are to considered under the influence of ignorance and passion. They are called rajas-tamah-prakrtayah. Those who are on the platform of brahminical understanding, brahminical qualities, controlling the senses, controlling the mind, tolerant, simplicity... And Sri Baladeva Vidyabhusana has given about this arjava, "simplicity." He says that a brahmana even to a enemy will disclose all his secrets. Even to his enemy. Nobody discloses his secrets before an enemy, but a brahmana, if he, even he finds out a enemy, he will disclose all the secrets. He has no secret. Brahmana means open-minded, liberal. And the opposite word is krpana, miser.
So anyone who is trying to utilize fully the advantage of this human form of life, being desire, desirous of becoming liberated from these material clutches and acts accordingly, he's a brahmana. Mumuksavah. Others, who are not brahmanas, those who are influenced by the material ignorance and passion, rajas-tamah-prakrtayah, their business is how to get money, how to get beautiful woman, and how to have many followers. Caitanya Mahaprabhu denies this. Caitanya Mahaprabhu says, na dhanam na janam na sundarim kavitam va jagadisa kamaye. Caitanya Mahaprabhu says, "My dear Lord, Jagadisa, I don't want riches," dhanam, na janam, "neither good," I mean to say, "progeny or followers," na dhanam na janam na sundarim kavitam va jagadisa kama... Sundarim kavitam, "very poetic, beautiful wife." Na dhanam na janam na sundarim kavitam va jagadisa kamaye. "I don't want all these things." Just see. This is the difference between sattva-guna and rajo-guna. Rajas-tamah-prakrtayah, those who are influenced by the passion and ignorance, their desire is sriyaisvarya-prajepsavah. Sri. Sri means beauty. Sriyaisvarya, opulence, sriyaisvarya. And praja, good progeny. That nati. Nati.
So this is the desires of the persons who are influenced by passion and ignorance. And one who is influenced by the sattva-guna, goodness, he denies. Especially on the platform where devotional service. Just like Caitanya Mahaprabhu denies: na dhanam na janam na sundarim kavitam va jagadisa kamaye. Then what do you want? Mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi. "My dear Lord, I want life after life..." Not He... He doesn't want even mukti. Otherwise, if one is liberated, then, according to Bhagavad-gita and every Vedic sastra, punar janma naiti tyaktva deham punar janma naiti [Bg. 4.9]. That is mukti. The mukti means to go out of this ignorance of the darkness of this material world. But Krsna Caitanya Mahaprabhu, He says, mama janmani janmani. He doesn't want to stop even punar janma. Krsna says mukti means no more birth, no more accepting this material body, but Caitanya Mahaprabhu says, janmani janmani janmani, "life after life." That means a devotee, who is actually pure devotee, anyabhilasita-sunyam [BRS 1.1.11], no other desire than to serve Krsna, he doesn't want even mukti. Diyamanam na grnanti.(?) Diyamanam na gr... Mukti, if it is offered to a devotee, he doesn't care for it; he doesn't want it. He doesn't want anything. He simply wants how to be a faithful servant of Krsna. That is Krsna consciousness. He doesn't want anything.
So those who are not in the modes of goodness, mumuksavah, they worship... Rajas-tamah-prakrtayah sama-sila bhajanti. Sama-sila, according to their temperament. There are recommendations that "If you want this thing, you worship this demigod. If you want education, you worship this demigod. If you want money, then you worshi p this demigod. If you want very beautiful wife, then you worship Uma and..." The recommendations are there. That is not false. These are all Vedic recommendations. Because, if you want this, then... Bhagavad-gita also, Krsna says that yanti deva-vrata devan pitrn yanti pitr-vratah [Bg. 9.25]. "If you want to go to the heavenly planets, then you worship such and such demigod. If you want to go to the Pitrlokas, then you worship such and such demigod." These are explained there. They are not false. They are facts. If you want... Just like they are going, trying to go to the moon planet. So how to go to the moon planet, that process is described. You can, you can adopt that process and automatically, after your death, you'll be transferred to the moon planet. You don't require this artificial sputnik. No. Neither you can go there by the sputniks. It is not possible. You must be qualified to enter into a particular type of planet. You cannot go by force. I have given this example many times in America, that if somebody wants to come to America, he has to secure the proper passport and visa. Otherwise, the immigration department will not allow him to enter. Similarly, if you want to go to a particular type of planet, higher planetary system, you must have the required passport and visa. Otherwise, how you can enter there?
Therefore Krsna says,
yanti deva-vrata devan
pitrn yanti pitr-vratah
bhutani yanti bhutejya
yanti mad-yajino 'pi mam
Krsna never says that "You do anything nonsense and you come to Me." Krsna never says. If you, if you worship demigods, you'll be promoted to the planets of the demigods. If you want to, if you worship the Pitrs, the sraddha performance, then you enter the Pitrlokas. But one who is endeavoring in devotional service, yanti mad-yajinah. Mad-yajinah. Mad-yaji. Man-mana bhava mad-bhakto mad-yaji. Krsna recommends, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. And in another place He says, mad-yajino 'pi yanti mam.
So those who are devotees, those who are always engaged in the worship of Krsna, Narayana... Krsna, Narayana, Visnu -- They're all the same, visnu-tattva. So in the previous verse: narayana-kalah santa bhajanti hy anasuyavah. Anasuyavah, they're not envious. They, they're not envious of the Supreme Personality of Godhead. Not like the so-called scholar, envious of Krsna. When Krsna says, man-mana bhava mad-bhakto mad-yaji mam, he's envious of Krsna. He's recommending, "It is not to the person Krsna," Because he's envious. He does not like that Krsna should be worshiped. Not only he; there are many persons. As soon as we put that Krsna, krsnas tu bhagavan svayam, "You just worship Krsna," they will protest: "No. Why Krsna? We have got so many other demigods. We shall worship them." They are asuyavah. They are himsaka, himsaka. They are envious of Krsna. And because our life, this material life has begun being envious of Krsna... "Why Krsna shall be the enjoyer?" Krsna says, bhoktaram yajna-tapasam sarva-loka-mahesvaram [Bg. 5.29]. Our enviousness is "Why Krsna shall be the only enjoyer? I also, I shall enjoy. Why He shall enjoy the rasa-lila? I shall imitate. Or I shall also make arrangement for rasa-lila." You see. This is rascaldom. Nobody can imitate Krsna. Then that is... That is described in the Bhagavata. If someone thinks of imitating Krsna, he'll be ruined. He'll be ruined. That is said, stated there in the Srimad-Bhagavatam on the question of Pariksit Maharaja.
So Krsna consciousness means to be completely nonenvious. In the Srimad-Bhagavatam, in the beginning, it is said, dharmah projjhita-kaitavah atra paramo nirmatsaranam. Paramo nirmatsaranam. Those who are completely free from enviousness, they can understand what is Bhagavatam. Paramo nirmat... Dharmah projjhi... It is not a cheating type of religion, enviousness. Paramo nirmatsaranam, or paramahamsa, those who are not at all envious. They're always friend. Suhrdam sarva-bhutanam. Paramahamsa means suhrdam sarva-bhutanam, "friend for everyone." Not for this human society or this society. A paramahamsa is friend for everyone. Paramo nirmatsaranam satam. They are satam, Vaisnava. Vastavam atra vedyam atra tapa-trayonmulanam sivadam. These things are mentioned.
So those who are envious of Krsna, they take to the worship of other demigods. Sriyaisvarya-prajepsavah. Because to quickly attain achievement or achieve perfection in these three things, beauty, opulence, and good generation. So Bhagavata says that "Even though you are very much anxious to get all these things," sriyaisvarya-praja, "still, we recommend that you worship the Supreme Personality of Godhead."
akamah sarva-kamo va
yajeta purusam param
That is the recommendation. Akama. Akama means bhakta. Just like Caitanya Mahaprabhu is saying: na dhanam na janam na sundarim kavitam va jagadisa kamaye. "We don't want." He's called akama, no desire. Akamah sarva-kamo va [SB 2.3.10]. Sarva-kama means this: sriyaisvarya-prajepsavah. Dhanam dehi rupam dehi yaso dehi balam dehi dehi dehi dehi dehi dehi. They are sarva-kama. Akamah sarva-kamo va [SB 2.3.10]. And another, moksa-kama. So moksa-kama and sarva-kama or, what is called, the yogis, siddhi-kama. They are also siddhi-kama. Some of them are moksa-kama; some of them are sarva-kama; some of them are siddhi-kama -- all of them are kamis, lusty. The yogis, the karmis and the jnanis -- all of them -- they are kamis. Means they want something. Only the devotee, he doesn't want anything -- except Krsna. He doesn't want Krsna also. He simply wants to serve Krsna.
Just like Caitanya Mahaprabhu teaches: aslisya va pada-ratam pinastu mam marma-hatam karotu va adarsanat. A devotee desires to see Krsna. But he says: "I don't mind if You break my heart by not being present. I don't mind. You break my heart." Because a devotee is always anxious to see Krsna. Just like Radharani. She's always anxious to see Krsna. But Krsna does not come. Just like Krsna left all the gopis, immediately went to Mathura. Renouncement. So much love with the gopis, and He could renounce immediately. This is one of the qualifications of God. Aisvaryasya samagrasya viryasya yasasah sriyah, jnana-vairagyam. Vairagya. Krsna was so much attached to the gopis, so much, but when it was necessary, He left all of them in Vrndavana and went to Mathura for killing Kamsa. That is God, renouncement. So these gopis remained simply crying for all the life, rest of their life. That is pure devotion. Marma-hatam, broken-hearted. Krsna made them broken-hearted. "Never mind. We shall remain broken-hearted, crying all the life. You do Your business." That is love of Krsna. That is love of Krsna.
aslisya va pada-ratam pinastu mam
adarsanan marma-hatam karotu va
yatha tatha va vidadhatu lampatomat-prana-nathas tu sa eva naparah
This is... The lampata. Just like lampata husband goes to so many other women, but the chaste wife still loves the husband: "Never mind." So similarly we have to become so chaste, so honorable, just to stick to the lotus feet of Krsna. That is Krsna consciousness movement.
Thank you very much.
When these great persons who are free from false ego act piously in this world, they have no selfish motives to fulfill...
Śrīmad Bhāgavatam 10.33.32
iha svārtho na vidyate
kuśala — pious; ācaritena — by activity; eṣām — for them; iha — in this world; sva-arthaḥ — selfish benefit; na vidyate — does not accrue; viparyayeṇa — by the opposite; vā — or; anarthaḥ — undesirable reactions; nirahańkāriṇām — who are free from false ego; prabho — my dear sir.
My dear Prabhu, when these great persons who are free from false ego act piously in this world, they have no selfish motives to fulfill, and even when they act in apparent contradiction to the laws of piety, they are not subject to sinful reactions.
The statements of the Lord's empowered servants are always true, and the acts they perform are exemplary...
Śrīmad Bhāgavatam 10.33.31
īśvarāṇāḿ vacaḥ satyaḿ
teṣāḿ yat sva-vaco-yuktaḿ
buddhimāḿs tat samācaret
īśvarānām — of the Lord's empowered servants; vacaḥ — the words; satyam — true; tathā eva — also; ācaritam — what they do;kvacit — sometimes; teṣām — of them; yat — which; sva-vacaḥ — with their own words; yuktam — in agreement; buddhi-mān — one who is intelligent; tat — that; samācaret — should perform.
The statements of the Lord's empowered servants are always true, and the acts they perform are exemplary when consistent with those statements. Therefore one who is intelligent should carry out their instructions.
The word īśvara is usually defined in Sanskrit dictionaries as "lord, master, ruler," and also as "capable, potent to perform."Śrīla Prabhupāda often translated the word īśvara as "controller," which brilliantly synthesizes the two fundamental concepts ofīśvara, namely a master or ruler and a capable or potent person. A master may be incompetent, but a controller is a master or lord who in fact makes things happen. The parameśvara, the supreme īśvara, the supreme controller, is of course God, Kṛṣṇa, the cause of all causes.
Although people in general, especially in the Western countries, are not aware of the fact, powerful personalities control our universe. The modern, impersonal concept of the universe depicts an almost totally lifeless cosmos in which the earth floats meaninglessly. Thus we are left with the dubious "ultimate purpose" of preserving and reproducing our genetic code, which has its own "ultimate purpose" of adding another link to the meaningless chain of events by again reproducing itself.
In contrast to this sterile, meaningless world concocted by ignorant materialists, the actual universe is full of life — personal life — and in fact full of God, who pervades and supports all that exists. The essence of reality is the Supreme Personality of Godhead and His personal relationship with the innumerable living beings, of whom we are samples. Some of the living beings are trapped in the illusion of materialism, or identification with the material body, while others are liberated, aware of their eternal, spiritual nature. A third class comprises those progressing in self-realization from the materialistic state of ignorance to the enlightened state of Kṛṣṇa consciousness.
Reality is ultimately personal and divine, and therefore it is not surprising that, as the Vedic literature reveals to us, our universe and other universes are managed by great personalities, just as our city, state and country are managed by empowered personalities. When we democratically award a particular politician the right to govern, we vote for him because he has exhibited something we call "leadership" or "ability." We think, "He'll get the job done." In other words, it is only after an individual acquires the power to govern that we vote for him; our vote does not make him a leader but rather recognizes a power in him coming from some other source. Thus, as Lord Kṛṣṇa explains at the end of the Tenth Chapter of the Bhagavad-gītā, any living being exhibiting an extraordinary power, ability or authority must have been empowered by the Lord Himself or by the Lord's energy.
Those directly empowered by the Lord are devoted to Him, and thus their power and influence spread goodness throughout the world, whereas those who are empowered by the Lord's illusory potency are in an indirect relationship with Kṛṣṇa because they do not directly reflect His will. Of course, they do reflect His will indirectly, since it is by Kṛṣṇa's arrangement that the laws of nature act upon ignorant living beings, gradually persuading them, through their journey of many lifetimes, to surrender to the Supreme Lord. Thus as politicians create wars, false hopes and innumerable passionate schemes for the materialistic persons who follow them, the politicians are indirectly carrying out the Lord's program of allowing the conditioned souls to experience the bitter fruit of godlessness.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has translated the word īśvarāṇām as "those who have become powerful through knowledge and austerity." As one understands the nature and will of Cod and makes the personal sacrifice required to achieve excellence in spiritual life, one becomes empowered by the Supreme Lord to represent His will, which one has intelligently recognized and accepted.
The Supreme Personality of Godhead kindly descends to earth to show a vivid example of religious behavior. As Lord Kṛṣṇastates in the Bhagavad-gītā (3.24), "If I did not execute standard duties, the whole world would be misled and in fact destroyed." Thus the Lord showed, in His different incarnations, how to act properly in this world. A good example is Lord Rāmacandra, who behaved wonderfully as the son of King Daśaratha.
But when Lord Kṛṣṇa Himself descends, He also demonstrates the ultimate religious principle, namely that the Supreme Lord is beyond all other living beings and that no one can imitate His supreme position. This foremost of all religious principles — that the Lord is unique, without equal or superior — was clearly demonstrated in Lord Kṛṣṇa's apparently immoral pastimes with the gopīs. No one can imitate these activities without incurring dire consequences, as explained here by Śukadeva Gosvāmī. One who thinks that Lord Kṛṣṇa is an ordinary living being subjected to lust, or who accepts His rāsa dance as admirable and tries to imitate it, will certainly be vanquished, as described in Text 30 of this chapter.
Finally, a distinction must be made between the Lord and His empowered servants. An empowered servant of the Lord, as in the case of Brahmā, may experience a remnant of reactions to previous activities, according to the law of karma. But the Lord is eternally free from any entanglement in the laws of karma. He is on a unique platform.
One who is not a great controller should never imitate the behavior of ruling personalities (tejiyasam)
Śrīmad Bhāgavatam 10.33.30
naitat samācarej jātu
manasāpi hy anīśvaraḥ
vinaśyaty ācaran mauḍhyād
yathārudro 'bdhi-jaḿ viṣam
na — not; etat — this; samācaret — should perform; jātu — ever; manasā — with the mind; api — even; hi — certainly; anīśvaraḥ— one who is not a controller; vinaśyati — he is destroyed; ācaran — acting; mauḍhyāt — out of foolishness; yathā — as; arudraḥ — one who is not Lord Rudra; abdhijam — generated from the ocean; viṣam — poison.
One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison.
Lord Śiva, or Rudra, once drank an ocean of poison, and the result was that an attractive blue mark appeared on his neck. But if we were to drink even a drop of such poison, we would die immediately. Just as we should not imitate this pastime ofŚiva's, we should not imitate Lord Kṛṣṇa's activities with the gopīs. We should clearly understand that while Lord Kṛṣṇa certainly descends to demonstrate religious principles, He also descends to demonstrate that He is God and we are not. That also must be demonstrated. The Lord enjoys with His internal potency and thus attracts us to the spiritual platform. We should not try to imitateKṛṣṇa, for we will suffer severely.
One who is not a great controller should never imitate the behavior of ruling personalities (tejiyasam)
Śrīmad Bhāgavatam 10.33.29
īśvarāṇāḿ ca sāhasam
tejīyasāḿ na doṣāya
vahneḥ sarva-bhujo yathā
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; dharma-vyatikramaḥ — the transgression of religious or moral principles; dṛṣṭaḥ— seen; īśvarāṇām — of powerful controllers; ca — even; sāhasam — due to audacity; tejīyasām — who are spiritually potent;na — does not; doṣāya — (lead) to any fault; vahneḥ — of fire; sarva — everything; bhujaḥ — devouring; yathā — as.
Śukadeva Gosvāmī said: The status of powerful controllers is not harmed by any apparently audacious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted.
Great, potent personalities are not ruined by an apparent transgression of moral principles. Śrīdhara Svāmī mentions the examples of Brahmā Indra, Soma, Viśvāmitra and others. A fire devours all that is fed into it but the fire does not change its nature. Similarly, a great personality does not fall from his position by an irregularity in behavior. In the following verse, however,Śukadeva Gosvāmī makes it clear that if we try to imitate the great personalities ruling the universe, the result will be catastrophic.
" If one is situated in real Krishna consciousness, he can face the most severe type of adversity and remain completely undisturbed. "
Srila Prabhupada - Calcutta, October 5, 1971
" We don't drink Coca-cola. We don't drink Pepsi-cola. We don't smoke. So many things which are selling in the market in huge quantity by advertisement, by victimizing the poor customer, but they are unnecessary things. There is no need of such things. "
Srila Prabhupada in Mauritiius - October 2, 1975
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