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Bhagavad-gt 9.1

Vndvana, April 17, 1975

Prabhupda: (recites line by line/with devotees responding)
r-bhagavn uvca
ida tu te guhyatama
pravakymy anasyave
jna vijna-sahita
yaj jtv mokyase 'ubht
r-bhagavn uvca. Now we will explain. So r-bhagavn uvca. Bhagavn,
this word, I have explained many times. Bhagavn means the supreme
authority. So far authoritative power is concerned, that is analyzed by rla
Rpa Gosvm. Cent percent power or cent percent qualification is in Ka.
Kas tu bhagavn svayam [SB 1.3.28]. There is... This is called saviea,
personal analysis, not that ...Even somebody is sometimes addressed as
Bhagavn, that does not mean he is also equal to the Supreme Person. Just like
sometimes Nrada Muni is also addressed as Bhagavn. Lord iva is also
addressed as Bhagavn, not only viu-tattva, but also others. Sometimes they
are addressed as Bhagavn.
But in order to particularly point out Ka, it has been said in the
rmad-Bhgavatam, kas tu bhagavn svayam. Ka... Actually, Bhagavn is
Ka because He has got cent percent qualities of Bhagavn. That is analyzed
in Caitanya-caritmta. He is cent percent Bhagavn. Others, they are also
Bhagavn, viu-tattva, Nryaa, He is also Bhagavn. But rla Rpa
Gosvm has analyzed; He is 94%, not cent percent. Or, in other words, you
can take it that a-aivarya pra, that is Ka. And They are also
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a-aivarya, but it is not displayed. Not that... Just like Lord Rmacandra.
Lord Rmacandra... Madhva has approved, He, also Bhagavn. Rmdi-mrtiu
kal-niyamena tihan [Bs. 5.39]. Lord Ka, the Supreme Personality of
Godhead, is existing as the Supreme Person along with Rma, Nsiha,
Varha, many thousands of avatras. They are also Ka. Keava
dhta-rma-arra jaya jagada hare. Keava dhta-mna-arra jaya jagada
hare. So Keava, Ka, He is existing with all the incarnation, not that He is
existing as Ka. So when we speak of Ka, we take it that all His expansion
and incarnation.
Therefore it is said rmdi-mrtiu kal. They are kal. Kal means partial
expansion, not full expansion. Full expansion means pra. So they are also
Bhagavn. But kas tu bhagavn svayam means bhagavatva, the authority of
Bhagavn, is fully expressed in Ka, not in others. Therefore in the
rmad-Bhgavatam it is said... After making the list of different incarnation, it
is summarized that ete ca-kal pusa kas tu bhagavn svayam: [SB
1.3.28] "All these incarnations mentioned," rmdi-mrtiu kal-niyamena
tihan [Bs. 5.39], "they are partial expansion and expansion of the expansion or
expansion of His power, aktyvea-avatra."
Just (take) Lord Buddha. He is aktyvea-avatra. Many aktyvea-avatra.
So in this way Ka is always existing along with His expansion and
incarnation. But the real original Personality of Godhead is Ka. Kas tu
bhagavn svayam [SB 1.3.28]. Therefore Bhagavad-gt is being spoken by
Ka. But in order to distinguish Him, Vysadeva is writing r bhagavn
uvca. He does not say, r ka uvca just to make it distinguished that kas
tu bhagavn. So we are pledged to receive knowledge from the Supreme
Personality of Godhead. That is our mission, Ka consciousness. Here is
knowledge given by Ka. Ida tu te guhyatama pravakymy anasyave.
"Now I am giving you this knowledge, very confidential knowledge."
Guhyatamam. Guhya means confidential and guhyatama, more confidential.
Comparative, superlative. Positive, comparative and superlative. Guhya is
positive. Guhyatara is comparative. And guhyatamam. So this brahma-jna,
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Brahman, is guhya, is very confidential because if you achieve brahma-jna,
immediately you become the most important person within this material
world. Brahma-bhta. Brhmaa. And brahma-bhta means above brhmaa
or brhmaa. So that is guhya. Guhya means confidential. To become
brahma-bhta, brahma-jn, that is guhya.
And brahmeti paramtmeti. When you understand Paramtm... vara
sarva-bhtn hd-dee arjuna tihati [Bg. 18.61]. Paramtm means tm and
Paramtm. There are two different souls. One is... Paramtm means He is
present everywhere. That is Paramtm. The Myvds say there is no
difference between tm and Paramtm, but that is not the fact. tm means
present within this body. I am tm; you are tm. Dehino 'smin yath dehe [Bg.
2.13]. Asmin dehe, in this body. I am tm, you are tm, but I am not
Paramtm. Paramtm is different thing. Paramtm is Ka, or the Supreme
Personality of Godhead, situated in everyone's heart. So that is guhyataram.
First of all, to understand brahma-jna, or self-realization, that is very
confidential. That is not ordinary knowledge. It is above ordinary knowledge.
Therefore it is said guhya. Guhya means very confidential. Nobody
understands even tma-tattva. tma-tattvam.
rotavydni rjendra
n santi sahasraa
apayatm tma-tattva
gheu gha-medhinm
[SB 2.1.2]
Gheu gha-medhinm. Those who are living within the family life, they
cannot understand what is tma-tattva. Apayatm. Apayata. N santi
sahasraa. ukadeva Gosvm is advising to Parkit Mahrja that "There are
many things. They are busy." Just like ordinary man, worldly man, he purchases
huge volumes of newspaper, and he is interested. But he is not interested to
understand Bhagavad-gt where tma-tattvam is described. Dehino 'smin yath
dehe [Bg. 2.13]. They are not interested. Therefore ukadeva Gosvm said to
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Parkit Mahrja rotavydi, subject matter for hearing. N santi
sahasraa: "For ordinary man there are thousands and thousands of news."
We can see so many magazinestechnical, musical and cinema and ordinary
news and so many editions of every newspaper in every city. So this is a fact.
rotavydni rjendra n santi sahasraa [SB 2.1.2]. Sahasraa means
thousands and thousands and thousands. Why they are busy with so many
newspapers, and why they are not interested in hearing Bhagavad-gt and
rmad-Bhgavatam? Because apayatm tma-tattvam; [SB 2.1.2] "They do not
know that the real purpose of life is to understand tma-tattva." Apayatm.
Why you are forget? Gheu gha-medhinm. They have made it vow, that, to
maintain the family and to have some enjoyment from family life. Family life
means society, friendship and love.
That (is) Vidypati's song. What is that? Can you remember? Tatala seikate
vari-bindu-sama, suta-mit-ramai-samje. Suta-mit-ramai-samje.(?) The
exact English equivalent is "society, friendship and love." Everyone is
busysociety, family, friends, country, nation, community, in this way,
suta-mit-ramai-samje. And what is the composition? Now, children, suta;
mit means friends; and ramai, some woman. If they are beautiful woman,
that is also very nice. So they are busy. They are busy. The other day we had
been guest in Hyderabad. He is very busy with this suta-mit-ramai-samje.
Everyone is. Everyone is busy with suta-mit-ramai-samje.
So somebody can say, "Unless there is happiness, why people should be
interested?" There is happiness certainly. So that happiness is compared by
Vidypati, the great Vaiava poet, that it is just like tatala seikate vari-bindu
sama.(?) Just like desert. You have seen desert. Desert means it requires huge
quantities of water. Nowadays, practically, in every country, especially in
India, every land is just like desert for want of water. So you see in Vndvana
so much land lying vacant, no agriculture. Why? There is want of water. There
is no sufficient supply of water. So in this way, if there is scarcity of water,
then gradually these places will be converted into desert. Converted into
desert. So the "desert" word is used because it requires huge quantity of water.
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Similarly, we are, in this material world, we are trying to be happy in the
society, friendship and love. Suta-mit-ramai-samje. But the happiness we
are getting, that is compared with a drop of water in the desert. If in the vast
desert, Arabian desert, if we say that "We want water," and somebody brings a
drop of water and take it, it will be very insignificant, has no meaning.
Similarly, we are... Our heart is desiring real pleasure, transcendental bliss.
So if we are put into this desert, suta-mit-ramai-samje, where is the benefit?
This song is confirmed in the rmad-Bhgavatam that apayatm tma-tattvam
[SB 2.1.2]. They do not know what is the aim of life. They are satisfied with this
drop of water in the desert. It will never mitigate. Desert is very vast tract of
land dry, and if somebody says, "All right, take one drop of water," then what is
the meaning? It has no meaning. Similarly, we are spirit soul. We are
hankering after Ka. That is our inner desire. And what happiness we shall
get with this society, friendship or love? This is not possible. That is not
possible. There is some happiness, temporary happiness, very small quantity,
so-called happiness. It will never satisfy you.
Actually we are trying to get because we are eternal. We are trying to get
eternal happiness. That is... Ka is speaking here. Jna te 'ha
sa-vijna pravakymy anasyave [Bg. 7.2]. Anasyave. Asya means envious.
Envious. Everyone is envious of Ka. That is demon. Just like Kasa. In this
tract of land, Mathur, there was Kasa. He was so envious that he ordered to
his servant that "As soon as Ka is born, please bring the child. I shall kill
Him." This is asya. So at the present moment, practically the whole world,
they want to be godless. The scientists and the..., everyone is trying to prove
that "There is no God. There is no Ka. This is all sentiment." Especially in
the Communist countries. So if you become demon, Communist, or in favor of
them, then you are also infected with asya, envious of Ka. Then you
cannot understand. Then you cannot understand. Ka is very strict. But the
devotees are very lenient. Ka doesn't want to speak even with demons. But
the devotees are so kind, they go to the demons and pray, "Kindly hear. Kindly
hear about Ka." This is...
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Therefore a devotee is more merciful than Ka. Ka doesn't speak to
the demons. Unless you are one who is bhakta... just like Bhagavad-gt was
spoken to Arjuna, bhakto 'si sakh ceti. Ka never speaks. Ka was very
strict. But the devotees, Ka has said, ya ima parama guhya
mad-bhakteu abhidhsyati. About Bhagavad-gt He says, "One who speaks this
confidential knowledge amongst the bhaktas..." He recommends the bhaktas.
But the devotees, they are so merciful, they go to the abhakta, transgressing the
order of Ka because they are so merciful: "All right, Ka has rejected
them. Let me try. Let me try." This is the position of a bhakta. They are not
only unenvious to God, but they are also unenvious...
Therefore their name is kruik, kruik, most merciful. The describe...
What is that? Titikava kruik suhda sarva-bhtnm [SB 3.25.21].
Devotees are always tortured by the demons. They (the demons) are prepared
to torture even Ka, the Supreme Personality of Godhead, and great
devotees also. So they (the devotees) tolerate all these tortures. Therefore the
devotees are described as titikava. And Caitanya Mahprabhu also teaches,
td api suncena taror api sahiun. A devotee should learn this loka of r
Caitanya Mahprabhu that he should be tolerant more than the trees.
Kruik. And they take the risk of preaching amongst the demons,
nondevotees, because they are kruik, very merciful, more merciful than
Ka. More merciful than Ka.
Ka says, "Don't speak this Bhagavad-gt to the nondevotees," because
nondevotees will not accept. Ka says, sarva-dharmn parityajya mm eka
araa vraja [Bg. 18.66]. Who will accept unless he is devotee? The Myvd,
karm, jn, yogi they cannot accept. They are envious, "I am Ka. I am God.
Why I shall surrender to Ka? Why shall I accept Ka as God?" This is the
position of the bhukti-mukti-siddhi-km. Therefore you will find so many
yogis; they can play jugglery, magic, but they are not devotees. They will not
surrender to Ka. This is their... So such persons cannot understand Ka.
They cannot understand the science of Ka. They cannot understand
because Ka does not disclose Himself to the nondevotees. So by their own
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attempt, however big yogi or jn or karm he may be, he cannot understand
Ka. Ka discloses, reveals Himself, to the anasyave, one who is not
envious. And that is devotee. Anasyave means devotee, who does not, who is
not envious of Ka. Others, they are envious, Karm, jn, yogi.
The karms will say that "You work hard, and get the result and enjoy. Why
you are going to the temple to pray?" This is the philosophy of the
Communists. "Why should you go to the church? Why should you go to the
temple? Forget all these things. Work hard, earn money and enjoy life." But
that is demonic. Because there is envy against God, they are demons. So the
science of God or science of Ka, ka-tattva, is never disclosed or revealed
amongst the nondevotees demons. It can be revealed, it can be understood by a
person like Arjuna. Therefore it is said anasyave, jna te 'ha pravakymi.
Anasyave, this very word. We should never be envious to Ka and his
devotee. If you think that "I will become... I am envious to the devotees, but I
am not envious to Ka," no, no, Ka does not accept that kind of business.
You... First of all, you should be nonenvious to the devotee. Mad-bhakta
pjybhyadhika. "If you are envious to My devotee and if you become a
devotee, that is not." That is stated that one who is directly devotee of Ka,
he is not devotee. One who is devotee through His devotee, he is devotee.
This philosophy you should learn. You cannot say, "But why shall I go
through guru or through Vaiava to Ka? I can go directly. I am so
qualified." No, you are not qualified. If you jump over like that, that is not...
That is... In Bengal it is said, honar din ke ghaska (?). There is grass before the
horse. If you think that I shall jump over the horse and eat the grass, that is
not possible. So one should be devotee first of all. Tad-vijnrtha sa gurum
eva abhigacchet [MU 1.2.12(1)]. We must approach a bona fide guru in order to
understand the science of Ka. Abhigacchet. This I have explained several
times. So anasyave. If you want to learn Ka, then you should be very much
humble and submissive to Ka and His devotee, anasyave.
Jna vijna-sahitam. Jna, this knowledge, most confidential
knowledge, it is not sentiment. Vijna-sahitam. It is science. Just like in
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scientific knowledge you must know theoretically and practically. Not only
that, you simply know that so much oxygen, so much hydrogen produces water
by mixing... That is theoretical. You have to make water by mixing these two
chemicalsthat is practical. So in the B.A.C. examination they take
examination, test, theoretical and practical. So theoretical is,, Ka says,
sarva-dharmn parityajya mm eka araa vraja [Bg. 18.66]. But when you
really surrender, that is practical science. That is practical. If you decide to
surrenderthat is called aragatithen you have to learn the science how
to become surrendered. That is vijna. Jna means theoretical knowledge
and vijna means practical knowledge. So we have to do it practically, not
that "I have read Bhagavad-gt and Bhgavata. So I have become a devotee."
No. You should practically demonstrate in your life that you are actually
devotee. That is called vijna-sahitam. Jna vijna-sahitam.
And yaj jtv. If you learn this science, yaj jtv mokyase aubht, the
result is you become liberated from this aubha, inauspicious condition of life,
aubha. What is that inauspicious condition of life? This materialistic life. If
you want to get out of this materialistic way... This is aubha. There is no
ubha. People are thinking, "We shall make it ubha." ubha means auspicious
by material adjustment. By having nice car, nice road, skyscraper building and
so many machine and bodily comforts which is known as material
advancement. But the stra says it is all inauspicious, all inauspicious. If you
want to become free from this inauspicious kind of life, then you should learn
the science which Ka is teaching, jna vijna, not this vijna, the
so-called materialistic science. You should learn the real science, sa-vijna.
That is how to surrender to Ka, how to become not envious to Ka. This
is a great science. We have to learn. And that is spoken in this chapter, Ninth
Chapter, the science of Ka consciousness. If you become expert in that
science, then you become free from this inauspicious science, this material
science. Thank you very much. (end)
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Endnotes
1 (Popup - Popup)
tad-vijnrtha sa gurum evbhigacchet
samit-pi rotriya brahma-niham
"To understand these things properly, one must humbly approach, with
firewood in hand, a spiritual master who is learned in the Vedas and firmly
devoted to the Absolute Truth."
[Muaka Upaniad 1.2.12]