Prabhupda: Today Govardhanadhr, Giridhr, Lord Ka, today lifted

the mountain. According to Vedic literature there are different demigods.

Sometimes you will find in Greek mythology the gods of the water, gods of
the thunderbolt. These are not imagination. Actually they are facts. But due
to our insufficient knowledge we do not know how the material nature is
being controlled. So when Ka was on this planet and He was playing the
part of a cowherd boy, and it was known to all over the universe that "God
has come, taken incarnation, and He is on the earth planet, and He is
at Vndvana playing the part of a cowherd boy..." So as if somebody, if
there is incarnation of God, somebody believes and somebody does not
believe, when Ka was actually present on this earth, it is not that
everybody understood that Ka was the Supreme Personality of Godhead,
not even up to date. Only few persons, the five brothers of the Pavas and
the damsels of Vndvana, only in the fingers' count, say, out of the whole
population, say, hundred or two hundred men knew Him that He was the
Supreme Personality of Godhead. Otherwise everyone thought that "He is
an ordinary man just like one of us, but most powerful. That's all."
Similarly, the demigods in other planets, they also thought, "Oh, he's a
foolish person. They are thinking of a cowherd boy as God," sophisticated,
like that. And especially Indra, the heavenly kingdom..., king of heaven. He
was... He's very powerful, so he thought, "What god he has come? My God,
He cannot come." This was some speculation. Even Brahm also
speculated. But Ka wanted to show Indra that "Yes, actually I have
come." So that incidence is today, Govardhana-pj.
So,
bhagavn api tatraiva
baladeva-sayuta
apayan nivasan gopan
indra-yga-ktodyamn
Indra-yga-ktodyamn. According to Vedic system, there are different
types of sacrifices to offer respect and obeisances to the demigods. Just like
the sun is supplying light, the moon is supplying moonshine.
Similarly, Indra is supplying the cloud. Similarly, there are different
demigods. And in the Bhagavad-gt, devan ya yajayant deva-bhavan
these things are described. In the Vedic literature it is prescribed that "You
should satisfy these demigods by sacrifice, deva-yajan." So in the village of
that Vndvana, the father of Ka, foster father
of Ka, Nanda Mahrja and his associates, they were yearly performing
the Indra-yaja. Because they were agriculturists, they depended on rain,
sufficient rains. And he had many cows. Nanda Mahrja was a farm man.
He is agriculture and cows. The mercantile people, the vaiya community,
they are recommended three things: ki-go-raksya-
vijyam [Bg. 18.44]. Ki means agriculture, and go-rakya means cow
protection, and vijyam means trade. So Nanda Mahrjabelonged to
the vaiya community. So he was well-to-do man, very rich man, and he had
900,000's of cows. 900,000 of cows he was protecting. Formerly, according
to Vedic civilization, a man was considered to be rich man in proportion of
his stock of grains and livestock, cows. That's all. Dhnyena dhanavn. A
man was considered to be rich man if he has sufficient quantity of grains in
his possession. Similarly, if one has sufficient number of cows in his
possession, he was considered rich man. Not that bank balance. There was
no such bank, neither this paper money. They actually possessing the
foodstuff and milk. And actually this is economic solution. If you have got
sufficient milk, then you can make so many nice nutritious, full of vitamin
values preparation and grains. There is no question of economic starvation
if you have got simply grains and cows. So that was the standard of economic
solution in days yore.
So they were preparing just to satisfy the demigod Indra, because he was
supposed to... Not supposed. Actually he supplies rains sufficiently.
Without rains you cannot have successful agriculture. So they were
preparing that sacrifice. So this preparation was being observed
by Ka and Balarma. Ka is the youngest, and Balarma is the
eldest. Balarma is son of Rohi, and Ka is son of Devak. Both these
ladies, Rohi and Devak, they were wives of Vasudeva, Ka's father.
So Balarma was born of Rohi, and Ka was born of Devak. Devak-
nandana-gopla. So Devak-nandana. So They were not very... There was
not much difference of Their age, say one year or two years, like that.
So Balarma was eldest brother. They were playing together, and this is an
incidence when Balarma was about eight years old and Ka was about
seven years old. So, bhagavntatraiva baladevena sayuta. Bhagavn,
the Supreme Personality of Godhead, Ka, along with Baladeva, His elder
brother, apayan, "saw." What is that "saw"? Nivasan gopaindra-yga-
ktodyamn: "All the cowherds men, including His father, they were
preparing for sacrifice of Indra-yaja." Indra-yaja.
tad-abhijo 'pi bhagavn
sarvtm sarva-darana
praryavanato 'pcchad
vddhn nanda-puro-gamn
He was the Supreme Personality of Godhead. He knew everything what they
were doing and what was the purpose. Because He is present in everyone's
heart, so He knows everything. But because He was playing just like a boy,
cowherd boy, so as if He did not know anything, He asked, inquired from His
father, and the elderly persons who were assisting His father for preparing
the sacrifice.
Tad abhijo 'pi. This very word is used here, that "He knew
everything," Bhagavn. Because Bhagavn means He must know
everything, past, present future. There is no lack of knowledge. I have
several times described before you. Bhagavn means He is full of all
opulences, and there are six opulences: riches, strength, fame, beauty,
knowledge, and renunciation. So Bhagavn cannot be in lack of knowledge.
He must know everything. That is Bhagavn. So therefore it is said that
"What is the use of asking His father what they were going to do? He knew
everything." But it is specifically mentioned, atad abhijo'pi.Although He
knew it, because He was playing the part of a boy, and the father knew that
"Ka is my son..." They did not recognize Him that He is Personality of
Godhead. They knew, "Oh, He is my ordinary
son." Tad abhijo'pi bhagavn sarvtm. Sarvtm means one who is
situated in everyone's heart. Sarvtm sarva-darana. Sarva-
daranameans one who can see everything past, present, and future.
Still, praryavanta, "Just like an obedient son, submissive
son," apcchad vddhn nanda-puro-gamn, "the elderly persons of His
father's friends and associates, with very humbleness, He inquired." He
inquired. And what is that inquiry?
kathyat me pita ko 'ya
sambhramo v upgata
ki phala kasya coddea
kena v sdhyate makha
etad brhi mahn kmo
mahya uruave pita
"My dear father, I very respectfully and humbly I am inquiring. What is this
arrangement? Why you are busy in making some sacrificial ceremony, and
what is the reason, and what is the result?" Ki phala: "What is the result
of doing this?" Ki phala kasya cauddea: "By whom... Whom you are
trying to satisfy?" Kena v sdhyate: "And what is the purpose of this
sacrifice? So I cannot understand. Will you kindly explain to
Me?" Etad brhi mahn kmo: "I am very much anxious. Kindly explain to
me." Etad mahn kmo mahya uruave pita: "Oh, I am your most
obedient son, so you kindly explain to Me." This question was posed.
na hi gopya hi sdhn
ktya sarvtmanm iha
asya-svapara-din
amitro-dsastad vim
"Now, if you think that it is very confidential, it cannot be disclosed, then I
think for a person like you who is doing publicly such sacrifice, you should
(sic:) not explain to Me." Na hi gopya hi sdhnm: "Sdhu, those who
are saintly person, for them there is no secret." There is no secret. There is
no privacy. A sdhu, sdhu has no privacy. Just now in our ordinary social
affairs, there is difference between private life and his public life. Now, if
somebody is teacher... Now, he is very good teacher. He can very good... He
can explain very nicely a subject matter, but his private life is not very good.
Then he is not a teacher. He is not a sdhu. That is Vedic conception. One
must be a teacher according to his own behavior in life. There is no secrecy
or privacy. Now, we think that "We don't mind what is private character. We
don't mind. We are concerned with his teaching." No. That sort of teaching
will not have any
effect. Caitanya Mahprabhu said, pani cr prabhu jver ikya: a
teacher must demonstrate in his practical life what he is teaching. That is the
meaning of crya. crya means the teacher must demonstrate things by
applying the same thing in his own life. That is
called crya. Therefore Ka said that "You cannot disclose anything. You
cannot keep anything private. Please disclose." Udsno
'rivad varyam tmavat suhd ucyate: "And even if it is very confidential, I
am your son. You can explain to Him. I am your well-wisher."
jtvjtv ca karmi
jano 'yam anutihanti
vidua karma-siddhi syt
tath na viduo bhavet
"Whether this is a superstition?" Just see how Ka is speaking. "Whether
it is a superstition or it has got some actual effect." You should not do
anything, religious rituals, under superstition. That is the recommendation
of Ka. Ka does not like that people should perform anything under
superstition. Suppose if you are sacrificing, if you are doing some ceremony,
you must have thorough knowledge that there must be the result. There must
be the result. Just like there are many sacrifices recommended in the Vedic
literature, putre-yaja. Putre. Suppose a man has no son, and if he
performs that sacrifice, he will have a son. That is a fact. Similarly, so many
things there are.
So any rituals, religious rituals... Now, according to Ka... How
practical He is. He said that "No religious ritual should be performed
without practical effect, without practical effect." People have become
atheist because in the modern age there are so many rituals in all religions,
not only Hindu religion, but Christian religion. But, they say, simply
formality; there is no effect. There is no effect. Such sort of rituals, religious
ceremony, is not recommended by Ka. You must actually the effect. Just
like in Puras there was a talk between Lord Caitanya and Kazi, Chand
Kazi. Chand Kazi was a Muhammadan magistrate, and Lord Caitanya,
when He started this sakrtana movement, there was many complaints.
Just like we are receiving daily reports that our sakrtana movement is
disturbing some tenants here. Similarly, when Lord Caitanya, He started
His, this sakrtana, some of the brhmaas... Because Lord Caitanya said
that "This is the only religion. In this age, this chanting of
Hare Ka, Hare Ka, Ka Ka, Hare Hare
Hare Rma, Hare Rma, Rma Rma, Hare Hare
This is the only religious principle, and everyone will have all his desires
fulfilled by this chanting." So the brhmaas, those who are priestly class,
they thought that "If people take to this only chanting, then what about our
churches and mosque and temples? They will not come." So they lodged a
complaint to the magistrate that "This is not Hindureligion. He has
discovered something in His own fertile brain, so we do not recognize it." So
this complaint was lodged before the magistrate, and the magistrate took
step, first of all warned Him that "Don't chant Hare Ka." Then, when He
did not care, then sent some constables, and the drums were broken.
Then Caitanya Mahprabhu started civil disobedience movement. So He did
not care for the magistrate. He started sakrtanathroughout the whole city
of Nabadwip. Then they approached the magistrate's house. Just the other
day there was a procession in your city. So this civil disobedience movement
was started first by Caitanya Mahprabhu. Now, there was some
compromising talk with the magistrate, and in that talk
the Caitanya Mahprabhu first questioned. Because he was
Mohammedan, Caitanya Mahprabhu said that "In your religion there is
killing of father and mother. What sort of religion this is?" The Kazi replied,
"How do you say that we are killing our father and...?" "Yes. You are killing
your mother. Cow gives you milk, delivers milk. You drink the milk, and you
kill the cow. Therefore you are killing your mother." So the Kazi replied that
"In your Vedic literature also, I have seen. There is cow sacrifice."
So Caitanya Mahprabhu replied, "That is not cow sacrifice. That is
rejuvenation of cow. Old cows were sacrificed in the fire, and again a new life
was given by the Vedic mantra. But because there is lack of such
expert brhmaas to chant that mantra, therefore cow sacrifice in this age
is forbidden."
So when the things are not practical, that becomes a forbidden. If you
actually get the result by some spiritual or religious rituals, performance,
then it is very good. Otherwise it is superstition. Lord Caitanya's opinion is
that because all these Vedic injunctions, sacrifices, they are not possible to
be performed in this age... They are very difficult. There is no expert leader
to perform all these ceremonies and rituals. Therefore, take to
this HareKa. Take to this. There is no need of rituals. There is no need of
expenses. Simply God has given you tongue, and God has given you ear.
Just go on
chanting: Hare Ka, HareKa, Ka Ka, Hare Hare/ Hare Rma, H
are Rma, Rma Rma, Hare Hare, and it will fulfill your spiritual
advancement. Similarly, Ka said, jtv ajtv ca karmijano
'yam anutihanti: "Generally, mass of people, they are ignorant. They
perform some religious rituals knowingly or unknowingly as a matter of
superstition or custom." So, vidua karma-siddhi syt. But one who is
intelligent, he should know that "By this sacrifice, I must get the
result." Viduo karma-siddhi syt tath na viduo bhavet: "And those
who are fools, they, simply by superstition, they do it."
So Ka did not recommend that you should do something under
superstition. No. You must do it for practical result. This dogmatism,
fanaticism"Oh, why I shall chant HareKa? I am Christian. I am
Jews"this is fanaticism. If you find actually ecstasy by
chanting Hare Ka, why should you not? Why should you not? "No. I am
Jew." "I am Christian." "I am Muhammadan." Well, it is transcendental
vibration from the spiritual platform. Your Muhammadism, Christianism,
Hinduisim, Buddhism, this is skin disease. This is... Because you have got
some particular body at particular circumstances, therefore you claim like
that. But actually we are all spirit soul, and this sound vibration is from the
spirit soul. It will appeal to everyone. See the effect. Then don't be
fanaticist. Don't be, I mean to say, sectarian. So Ka wants that, that
simply by custom, one should not follow the rituals. One should see the
effect.
 tatra tvt kriy-yogo
bhavat ki vicrita
athav laukikas tan me
pcchata sdhu (bhayatm)
"So, whether you are confident of the result of this sacrifice?" He is asking
His father. Just see. Ka was a boy, and He is asking His father, "Whether
you are confident of the result of this sacrifice? You are going to satisfy the
demigods, sacrifice. Or," athav laukika, "or it is simply a custom, village
custom, that you are doing it?" Laukikas tan me
pcchata sdhu bhayatm: "Now I am very much inquisitive to learn from
you. Please explain."
Now His father is explaining:
parjanyo bhagavn indro
meghs tasytma-mrtaya
te 'bhivaranti bhtn
prana jvana paya
He says, "My dear boy, water is very essential because without rains we
cannot have any produce. Therefore... This rain is controlled
by Bhagavn Indra. The heavenly king Indra, he controls
the megha." Megha means cloud. He is the master of the cloud. He can send
cloud, and he can stop cloud. He is representative of God, so he has got the
power. Te'bhivaranti bhtn pranam: "So when he allows this
raining, people become satisfied. They get their produce."
ta tta vayam anye ca
crmuc patim varam
dravyais tad-retas siddhyair
yajante kratubhir nar
"Therefore it is our duty. Because he supplies us water, so it is our duty to
show him respect by this sacrifice." This is the Vedic injunction. Just like we
pay departmental tax. We pay to the Con Edison bills for the supply of
electricity and gas. Similarly, we pay the bills of the telephone. But we have
no program to pay the bills of the sun who is supplying us so much light.
(aside:) What is that?
Dinea: That needle doesn't seem to be working.
Prabhupda: So it is our duty to sacrifice, and according to Vedic rituals,
these are recommended, that we should satisfy.
So Nanda Mahrja explained,
 tac cheeopajvanti
tri-varga-phala-hetve
pus purua-kra
parjanya phala-bhvana
"Now, this water is so important that it will produce grains and we shall live.
And for perfection of our life we must first live. So this is very important
thing, so we have to satisfy Indra."
ya eva visjed dharma
pra parygata nara
km lobhd bhayd dvet
sa vai npnoti obhanam
He says, "My dear boy, we should not give up
this parampar." Parampara means coming from disciplic succession or
from generation. My father did it, my father's fathers did it. So every religious
ceremony, and according to Vedic rituals, they are from parampar, family
or society-wise or community-wise. In every country there is. So he says that
"This parampar, this successive generation, we have been doing this, and
we should not give it up." He understood the Ka's purpose, that "He is
asking. He is very intelligent boy, so He is asking me all these questions just
to forbid me." That He's just... "Like father like son." The father was also
intelligent.
So, ya eva visjed dharmam. Dharmam means one must execute.
That is dharma.Just like to become hungry, it is my religion. This is called
religion. We should know what is the meaning of religion. Religion means
which we cannot separate from myself. The religion which you can change,
that is not religion. Suppose I am Hindu; I become Christian. So neither
this Hinduism is religion or Christian is religion. It is a dictionary, English
dictionary, word. But dharma, according to Sanskrit word, dharma does
not mean that which you can change. I have several times explained this
fact. Dharma cannot be changed. Therefore we must find out what is
our dharma, what is our religion. Which we are professing, that
"Christianity is my religion," "Hinduism, my religion," that is not religion.
That is faith. Religion is different. Religion you cannot change. You cannot
change. That is the meaning of religion. Here it is said
that ya eva visjed dharmam. Dharmam means you cannot change.
So pra parygata nara, kmt, kmtlobht. Now, religion
sometimes, when it is taken as faith, they have changed. How they have
changed? Kmt. For some gain. Just like in India formerly Christian
religion was preached, giving some facilities. And generally we see that
Christian priests who go to foreign countries... I have seen. They offer some
hospital facilities, some economic facilities. The poor men, they supply
clothing and education. So those who are poor, they become captivated,
and they... They have practically no religion. Anyway, they are facing the
economic problems. So kmt. Kmt means for some gain. For some
gain, kmt,and lobht... Lobht means by some greediness.
And bhayt. Bhayt means out of fear. And dvet. Dvet means out of
enviousness. For all these things one should not give up his faith or
religion.
So that, that was the explanation of Nanda Mahrja, the father
of Ka. Now Ka, replying, r bhagavn uvca. The reason of that
sacrifice, as explained by NandaMahrja is that "Indra, the heavenly king,
he supplies us water. Therefore we must perform the sacrifice to satisfy
him." Now Ka is giving reason just like an atheist. Just like an
atheist, karma-mims. There are six philosophers. Out of that one
is karma-mims. Karma-mims means one who takes work and the
result of work and nothing, no God, nothing of... "You work like this; you
get the result." Just like modern theory. So Ka is putting up that karma-
mims. What is that? He
says, karmajyate jantu karmaaiva pralyate: "Everyone is born here
out of, as the effect of his past deeds." And karmaaiva pralyate: "And he
is going to have his next birth according to the work, as he is doing here."
This is called karma-mims. The karma-mimsphilosophers, they
do not believe that "Oh, our liberation from this material world and
entrance in the spiritual kingdom to be associated with God, that will make
us happy." Their belief is that "You simply do good work. Then you
gradually get your promotion." That is also a fact. That is not a
misconception. If you do good work, then you get good
birth. Janmaivarya-ruta-r [SB 1.8.26]. Four things: good birth, mean a
good family or good nationality, and janma... Birth means... Janma means
birth, good birth. Janmaaivarya, and to become rich. ruta, to become
very learned; and r, and to become very beautifulthese are results of
past good work. So here Ka says that "People are concerned with his
work. A man is concerned with his
work." Karma jyate jantukarmaaiva pralyate: "He gets his facilities
of life according to the past good work, bad work, and he is preparing his
life, next, by that
work." Sukha dukha bhayakema karmaaivbhipadyate: "So
therefore, either happiness or distress or fearfulness or poverty or economic
question, everything on this karma, on this work."
asti ced vara kacit
phala-rpy anya-karma
kartra bhajate so 'pi
na hy akartu prabhur hi sa
"Now, supposing there is somebody." Because these atheists, they do not
believe in God, now they are giving arguments. "Now, suppose there is
somebody as God or some supervisor or something like that. But still, he is
obliged to give Me the effect. Therefore I am not going to ask mercy from that
superior personality, God or something else. I have to work." And this is also
fact. Suppose you are going to appear in some examination. Now, the
university is giving you some designation. Now, that designation practically
depends on your passing the examination. What is the use of flattering that
examiner? That is the argument. There is no... His argument is that "You are
after the sacrifice of satisfying the Indra." So indirectly He says that Indra is
appointed by the Lord and he has to supply water. He is officer. So what is
the use of flattering him? Just like there are many officers in the New York
City. One is in charge of the waterwork department. So there is no question
of flattering that waterworks department officer. You pay your tax, you work
nicely, and water will be supplied to you. But if you don't pay your tax,
however you flatter that officer, your connection will be cut off. So it depends
on your work. It depends on your work.
So, asti ced vara kacit: "Supposing there is some God..." "There is
some God." Just see. A God is preaching atheism. He is God Himself, and
He says, "Supposing if there is some God." "Supposing if there is some
God," kacit phala-rpy anya-karmam, "and He gives the result of your
work." The karma-mims philosophers, they accept God in this way,
"Suppose there is God and He is to give us the result. So He is obliged. If we
do nice work, He is obliged. So what is the use of flattering God? Let us do
our duty nicely. Then He will be obliged." So Ka is following that
argument. Asti ced vara kacitphala-rpy anya-
karmam, kartra bhajate so 'pi: "He also worships the worker. The
worker has not to worship God. Because God gives you good result out of
your good work; therefore, because you are doing good work, therefore God
is worshiping you." Just see the argument. He says, kartra bhajate so
'pi na hy akartu prabhur: "And one who does not do good work, even God
does not like him. So there is no necessity of worshiping this heavenly god
or any god, so let us have our duty done nicely. That will fetch us the
desired result."
kim indreeha bhtn
sva-sva-karmnuvartinm
ansennyath kartu
svabhva-vihita nm
"So, therefore, there is no... Father, there is no necessity of satisfying
this Indra. You are simply wasting your time. You are simply wasting your
time."
Oh,
svabhva-tantro hi jana
svabhvam anuvartate
svabhva-stham ida sarva
sa-devsura-mnuam
"Everyone is acting according to the modes of nature he has acquired, so
whatever nature we have acquired..." His purpose is that "By nature we are
mercantile people." Because His father was maintaining cows, so he is
considered a mercantile man. Vaiya-karmasvabhva-jam. Ki-go-
rakya-vijya vaiya-karma svabhva-jam [Bg. 18.44]. So He is giving
stress that "Let us perform our duty as mercantile men honestly, and that
will bring us result. Why should we go to worship these demigods?"
Now, here is a point, that Ka does not approve the worship of
demigods. That is also stated in the Bhagavad-gt. Kmais tais tair hta-
jna yajanty anya-devata: [Bg. 7.20] "Those who are out of intelligence,
they simply worship the demigods." In the Bhagavad-gt or in
the Bhgavata, anywhere, worship of demigods is not very much
recommended. So here also the same thing, that svabhva-
tantro hi jana: "Everyone is carried by the modes of
nature." Svabhvam anuvartate: "And he cannot surpass the spell of the
modes of nature." Svabhvam anuvartante,
svabhvas tam ida sarvam:"Everyone is under the control of the nature
he has acquired." And sa-devsura mnusa. Sa-devsura. "Always, either
he is man or superman or animal, everyone is being controlled by the
modes of nature."
dehn uccvac jantu
prpyotsjati karma
atrur mitram udsna
karmaiva gurur vara
He is giving so much stress on karma. There is no question of bhakti here.
So dehnuccvc. There are difference of high-grade body and low-grade
body. There are different kinds of body. Somebody has got very high grade
bodyvery intelligent, very rich, very beautiful, very wealthyand
somebody has low-grade body.
So dehn uccvac jantu prpyotsjati karma: "Now, these high-
grade and low-grade bodies are obtained according to the work he has
done." atrur mitram udsna karmaiva gurur vara:"And one is the
leader or one is a teacher or one is enemy or one is friendeverything is
judged by this karma, by work." Just see how much he is giving stress on
work. Karmaiva. Karmaiva gurur vara.
tasmt sampjayet karma
svabhva-stha sva-karma-kt
ajas yena varteta
tad evsya hi daivatam
"Therefore you don't bother yourself about worshiping this god or that god,
demigod. You just be faithful to your work, and then that will give you good
result." Ajas yena vartetatad evsya hi daivatam.
jvaikatara bhva
yas tv anyam upajvati
na tasmd vindate kema
jrn nry asat yath
He is condemning, that one's profession... He has... Lord Ka has in
the Bhagavad-gtalso said like that. Sva-
karma tam abhyarcya [Bg. 18.46]. One should not give up his own
profession. Never mind even it is faulty. You have heard it from me. Just like
He has given the example that fire, fire is so pure, still there is fault. There is
smoke. So in spite of all fault one should not give up his own work, but he
should do it faithfully and nicely and the result will
come. jvaikatara bhva yas tu. And He says here that "Anyone who
gives up his own natural profession, natural aptitude, profession,
so..." Na tasmd vindatekema jrn nry asat yath.
Now, this is a very important question. Nry asat. Asat. Asat means
not chaste, not chaste woman. Just like... In India, of course, it is very strict,
that the woman is not to give up her husband and acquaint herself with any
other man. This example is given that "An unchaste woman gives up her
own husband and makes friendship with others; similarly, one who gives
up his own profession and takes other profession, he is also similarly
unchaste."
Unchaste. Nry asat yath. Varteta brhmao vipra rjanya rakaybhu
va: "Therefore one should not deviate from his professional duties, just
like the brhmaas..." Brahman..., varteta brhmao vipra: "Those who
are brhmaa, they should stick to their principle of life, simply spiritual
culture." Rjanya rakay bhuva: "And those who are katriyas, they
should stick to their protecting the citizen." The kingly order, royal order,
their duty is to give protection to the... They should not simply collect tax.
The katriyas, this king is allowed to collect tax because he is supposed to
give all protection to the people. So therefore it is
said, rjanya rakay bhuva. Rjanya means the royal order stick to his
principle, how to give protection to the people.
Similarly, vaiyas tu vrtay jvet dras tu dvja-sevay: "Similarly,
these mercantile, they should live on their trade, and those who
are dra, those who are laborer class, they should serve all these three
classes." That is the rules.
Now,
ki-vijya-go-rak
kusda tryam ucyate
vrt catur-vidh tatra
vaya go-vttayo 'niam
"Now, according to scripture, we are vaiya, and we should live not in the
brahminical way or katriya's way or dra's way, but we should live just
like vaiyas; and we are actually agriculturists, and we are actually
protecting cows. Therefore we are vaiyas. Our duty is to stick to our,
faithfully stick to our business, stick to our work. What is the use of
worshiping this god or that god?"
sattva rajas tama iti
sthity-utpatti-anta-hetava
rajasotpadyate vivam
anyonya vividha jagat
Now He is forwarding the atheistic theory
of Kapila, skhya philosophy. Skhyaphilosophy. Skhya philosophy
theory is that there is no controller, there is no God, but the world is moving
under nature's interaction. Just the modern scientists also say like that. The
world... Every action of this material world is being acted... Just
like skhyaphilosophy is based on this philosophy, that a man and woman
is attracted and they have sex life and the son is produced, and there is no
other reason for population. Simply a man wants a woman and a woman
wants a man. That natural tendency is there, and when they combine
together there is a birth of a child. So this is a natural
sequence. Skhyaphilosophy is based on this principle. They do not believe
that above this, there is God. Nira. Above this, there is God. There is God's
control. Actually there is God. Sexual intercourse is not the cause of a child.
According to Bhgavata, a living entity, before his death he is, by superior
judgement it is thought that "Where this living entity, where this particular
man or dog or anything... He is dying. Where it will be placed?" So when that
place is sanctioned, the place is selected, that "This particular man should go
in such and such body," then he is at once transferred to the semina. That
small particle, spiritual particle, is transferred to the semina of the father,
and the father injects the semina into the mother's womb, and it gets a
particular type of body according to his karma. That is Bhgavata's version.
But the Skhya philosophy, they say, because they have no idea that there
is spiritual spark, they think simply that, simply the father and mother's or
man and woman's sex life produces life.
So here practically the same thing is advocated by Ka,
that sattva rajas tama itisthity-utpatty-anta-hetava. Now, the creation
of this material world is the three modes of material nature. There is no
other cause. There is no other
cause. Rajas codit meghvaranty ambni sarvata: "So when there is
too much heat by, I mean to say, aggravation of the modes of passion, there
is evaporation of water, and that becomes cloud, and that is the cause of...
The cloud is the cause of rain. Why do you go to this Indra and Candra and
all these things?" Just see Ka, how He is speaking atheistically.
So prajs tair eva sidhyanti mahendra ki kariyati: "Therefore that
rain constitutes agriculture. So why do you bother about this Mahendra?"
Just like modern scientists say that "We shall artificially make raining so
that where there is scarcity of rain we shall fertilize the land, we shall get
production," so similarly, the skhya philosophy, according
to skhyaphilosophy, that rain is caused by the heat, and by the heat there
is cloud in the sky, and the cloud is the cause of the rain. So there is no
question of Mahendra, the controller of the cloud, or anything else.
prajs tair eva sidhyanti
mahendra ki kariyati
na na puro jana-pad
na grm na gh vayam
 vanaukasas tta nitya
vana-aila-nivsina
"So therefore we are not going to the city. We are inhabitants of this village.
So it is better to worship this land, this land, this land, Govardhana."
Because Ka was herding His cows on the Govardhana Hill, so indirectly
He hinted that "We should worship this Govardhana Hill, and that is our
duty."
So it is a long story, three, four chapters. Of course, it will take some
time. I don't think you can give us so much time. The net, the result is that
when Ka talked like this, then His father agreed not to perform the
sacrifice. Because all the inhabitants of Vraja, Vndvana, they are so much
fond of Ka, whatever Ka will say, they will accept. So
although Ka was a boy, He implored his father and other elderly
gentlemen present there that "There is no need of performing this
sacrifice." So they stopped sacrifice. As a result of this
stopping, Indra became very much angry, and there was torrents of rain,
incessant rain, and very vehemently. So the whole village and whole tract of
land comprising the Vrajabhmi, they became overflooded. And the cows
and the animals and the people became too much afflicted. So they had no
other source. They approached Ka, "Protect us. Ka, protect us." So at
that time Ka said, "Yes, I will give you protection." So He was, although
a boy of six or seven years old, He lifted that hill. That is... We are... If any
time you go to India you will see the hill. It is not less than at least five, six
miles area, very big hill. That hill was lifted by Him, and He kept that hill in
His hand for seven days. And then everything was cleared.
Then Indra prayed Him.
So there are many things after this. So today Ka lifted this hill;
therefore His name is Giridhr. Giridhr means who held the
hill. Giri means the hill, and dhr means one who holds up. So today is
that, is the annual ceremony of today, this Govardhana-pj. So we follow
that principle. Because we are devotees of Ka, we are trying to follow His
instruction. So at noontime we shall perform that pj, and you are invited
to take prasdam. I think prasdam will be ready by eleven o'clock, and
you will kindly participate in taking prasdam. (end)