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This song describes Krishna's early childhood pastime of running from His mother when she tried to chastise Him for stealing butter. During the month of Kartika, devotees around the world sing this prayer each day while offering ghee lamps or candles to Krishna. Each verse describes various qualities of the Supreme Personality of Godhead, who, in this pastime, appears as a child and allows Himself to be captured by the love of His devotees. (1) namāmīśvaram sac-cid-ānanda-rūpam lasat-kuṇḍalam gokule bhrājamanam yaśodā-bhiyolūkhalād dhāvamānam parāmṛṣṭam atyantato drutya gopyā To the supreme controller, who possesses an eternal form of blissful knowledge, whose glistening earrings swing to and fro, who manifested Himself in Gokula, who stole the butter that the gopis kept hanging from the rafters of their storerooms and who then quickly jumped up and ran in retreat in fear of Mother Yasoda but was ultimately caught - to that Supreme Lord, Sri Damodara, I offer my humble obeisances. (2) rudantam muhur netra-yugmam mṛjantam karāmbhoja-yugmena sātańka-netram muhuḥ śvāsa-kampa-trirekhāńka-kaṇṭha- sthita-graivam dāmodaram bhakti-baddham Upon seeing His mother's whipping stick, He cried and rubbed His eyes again and again with His two lotus hands. His eyes were fearful and His breathing quick, and as Mother Yasoda bound His belly with ropes, He shivered in fright and His pearl necklace shook. To this Supreme Lord, Sri Damodara, I offer my humble obeisances. (3) itīdṛk sva-līlābhir ānanda-kuṇḍe sva-ghoṣam nimajjantam ākhyāpayantam tadīyeṣita-jñeṣu bhaktair jitatvam punaḥ prematas tam śatāvṛtti vande Those superexcellent pastimes of Lord Krishna's babyhood drowned the inhabitants of Gokula in pools of ecstasy. To the devotees who are attracted only to His majestic aspect of Narayana in Vaikuntha, the Lord herein reveals: “I am conquered and overwhelmed by pure loving devotion.” To the Supreme Lord, Damodara, my obeisances hundreds and hundreds of times. (4) varam deva mokṣam na mokṣāvadhim vā na canyam vṛṇe ‘ham vareṣād apīha idam te vapur nātha gopāla-bālam sadā me manasy āvirāstām kim anyaiḥ O Lord, although You are able to give all kinds of benedictions, I do not pray to You for liberation, nor eternal life in Vaikuntha, nor any other boon. My only prayer is that Your childhood pastimes may constantly appear in my mind. O Lord, I do not even want to know your feature of Paramatma. I simply wish that Your childhood pastimes may ever be enacted in my heart. (5) idam te mukhāmbhojam atyanta-nīlair vṛtam kuntalaiḥ snigdha-raktaiś ca gopyā muhuś cumbitam bimba-raktādharam me manasy āvirāstām alam lakṣa-lābhaiḥ O Lord, the cheeks of Your blackish lotus face, which is encircled by locks of curling hair, have become reddened like bimba fruits due to Mother Yasoda's kisses. What more can I describe than this? Millions of opulences are of no use to me, but may this vision constantly remain in my mind. (6) namo deva dāmodarānanta viṣṇo prasīda prabho duḥkha-jālābdhi-magnam kṛpā-dṛṣṭi-vṛṣṭyāti-dīnam batānu gṛhāṇeṣa mām ajñam edhy akṣi-dṛśyaḥ O unlimited Vishnu! O master! O Lord! Be pleased upon me! I am drowning in an ocean of sorrow and am almost like a dead man. Please shower the rain of mercy on me; uplift me and protect me with Your nectarean vision. (7) kuverātmajau baddha-mūrtyaiva yadvat tvayā mocitau bhakti-bhājau kṛtau ca tathā prema-bhaktim svakām me prayaccha na mokṣe graho me ‘sti dāmodareha O Lord Damodara, in Your form as a baby Mother Yasoda bound You to a grinding stone with a rope for tying cows. You then freed the sons of Kuvera, Manigriva and Nalakuvara, who were cursed to stand as trees and You gave them the chance to become Your devotees. Please bless me in this same way. I have no desire for liberation into Your effulgence. (8) namas te 'stu dāmne sphurad-dīpti-dhāmne tvadīyodarāyātha viśvasya dhāmne namo rādhikāyai tvadīya-priyāyai namo 'nanta-līlāya devāya tubhyam O Lord, the entire universe was created by Lord Brahma, who was born from Your abdomen, which was bound with a rope by Mother Yasoda. To this rope I offer my humble obeisances. I offer my obeisances to Your most beloved Srimati Radharani and to Your unlimited pastimes.

Sometimes people use mystically sounding words and ambiguous statements to simply cover their lack of knowledge. Srila Prabhupada exposes this in the following conversation. Prabhupada: So what is the ideal of that perfection of consciousness? Yogesvara: He says it is love. Prabhupada: Love, that's nice. Very good. So the supreme consciousness and our individual consciousness, when they are in exchange of love, that is perfection. Is that...? Yogesvara: [break] ...that this ultimate consciousness is one of union with the Absolute, that it is one of light, of samadhi, of total love. This is the highest. Prabhupada: So love, love. When we speak of love, there must be two persons. (Yogesvara translates) So what is their philosophy? Yogesvara: The love of which they are speaking is a love that binds everything together, that bathes everything in light and love. Prabhupada: So there is no action? No action? Yogesvara: No, he says there is action. Prabhupada: What are those activities? Yogesvara: Giving. Prabhupada: Giving and taking also. [break] Yogesvara: ...there is giving. There is also taking. But it's not... The person who has achieved this ultimate perfection, whenever he takes, he immediately gives it to someone else. Prabhupada: That's all right. The transaction between two lovers, one gives, another takes. Sometimes one gives, another takes, another gives, and one takes. This is exchange. Similarly, feeding. I give something to my beloved to eat something. He also gives me something. I eat also. Similarly, I disclose my confidence unto my beloved. My beloved also discloses her or his confidence. These are loving exchanges. Yogesvara: He says that he understands that we are talking of love meaning two people, but does that mean that... Why can't we think of love in terms of an exchange between man and everything, between man and the cosmos? Prabhupada: Yes, yes. Cosmos represents, as he says, consciousness. That is the person, consciousness. Just like if I love a tree, I love the leaves and twigs also. If I pour water on the root of the tree, it goes to the leaves, twigs, branches, automatically. So if we love the supreme consciousness, Supreme Person, who has got universal consciousness, then automatically my service goes to everywhere. Yogesvara: This is also what their philosophy is, he says. Prabhupada: So you cannot love everyone and anyone or everything without finding out the original source of everything. Yogesvara: The Rosicrucian order is a school that teaches its students to progress step by step towards that ultimate source of all sources. Prabhupada: So what is that step? What is that step? Yogesvara: He says it's a gradual progress, that their students come, they receive initiation and then they are guided. They are given certain principles, certain practices, and then gradually, at their own rate, by their own powers, they ultimately arrive at perfection. Prabhupada: So what is that ideal of perfection? Yogesvara: That it is nirvana, it is the kingdom of Lord Jesus Christ. He says it is the ultimate point for which all men are ultimately striving. Prabhupada: So what is that? Nirvana means zero. Everyone is trying for the zero? Yogesvara: [break] Nirvana means something different for them? Prabhupada: What is that? Yogesvara: [break] He says it is an entering into something that is alive and real. Prabhupada: Nirvana, this word is Sanskrit word. Nirvana means finish. [break] Yogesvara: For them the word nirvana means an end but an end to this material existence and an entrance into the silence of the Absolute, onto a level that is real, whereas this one is false. This one is rejected. Prabhupada: Why silence? Yogesvara: He says the term "entering into silence" is a mystic term that means... Prabhupada: He cannot explain. [break] Yogesvara: ...it is undescribable because it's something that's arrived at inside through meditation. You can't really describe it in words? Prabhupada: Why? You are describing so many thing in words and the ultimate goal you cannot describe. Yogesvara: He says that many great masters like you from the East tend to smile at their explanations, but he... Guru-gauranga: They tend to smile when this question is asked, "Who am I?" So what can I say compared to these masters? Prabhupada: That means his knowledge is not perfect. Guru-gauranga: His knowledge is not perfect, and like us, he is simply trying for perfect knowledge. Prabhupada: So unless you have got your goal perfectly known, how you can make progress? [break] Guru-gauranga: ...their organization is the guru, and their whole organization knows the ultimate goal which they can attain. Prabhupada: And he is part of that organization. He does not know. Guru-gauranga: He says that evolution of man which is the goal of this order is something that is mystical. It is not scientific, that it is so easily... Prabhupada: That means it is pale. It is not distinct. Yogesvara: He says he is surprised that we raise such objections. He thought that we were also searching for something mystical. He says he's heard our chanting. Prabhupada: Who, who? Who? Yogesvara: He said he thought we were also searching. Prabhupada: No, no, we have got definite goal, Krsna... We have got definite goal, Krsna... [break] ...Krsna, the Supreme Personality of Godhead. He has got His form, He has got His place, He has got His name, He has got His pastimes, and we want to enter in that kingdom. Yogesvara: He says that he thought that in our movement we were following Ramakrishna who had discovered everything. Prabhupada: No, no. Ramakrishna we kick out. We don't. Yogesvara: He says he's not familiar personally with him. Prabhupada: Ramakrishna is bogus. Yogesvara: He says that this is not a new order, this Rosicrucian order. It goes back at least as far as Ancient Egypt. Prabhupada: That's all right, but you do not know what is the aim of your this progress. Yogesvara: He says all he can is repeat to you his answer previously, which is that (it) is to reach the perfection of consciousness at which point man is in communion, in unity with the beyond. He calls it the cela (French), "the inexplicable." Prabhupada: But he cannot express what is that beyond. But he cannot describe what is God. That is imperfect knowledge. Yogesvara: He says that communion with God is something that is subjective; it's something you experience, not that you describe. Prabhupada: That is not perfect. Yogesvara: He says that according to every individual's place of birth, his age, his upbringing, he will experience this communion with God differently. Prabhupada: No. God is God. If the experience will have to be taken from God, then it will be equally most possibility for everyone. Yogesvara: He says what they are looking for in the Rosicrucian order is the ultimate realization when all these other relative communions with God will disappear and there will be one common realization, experience of God. Prabhupada: Yes, that's all right. But if you cannot describe what is that ultimate goal, then how others can be attracted? [break] Yogesvara: ...but in their society they have many different religions, many different groups, and they don't ask anyone to leave being Christian or Jew or Muslim or Hindu or anything like that. Prabhupada: So we are not asking in that way. We are asking, "What is that ultimate goal?" [break] Yogesvara: ...ultimately, by following a process that the Rosicrucian order gives its students, one reaches the goal. Prabhupada: That's all right. Suppose if I am going to London. So unless I am interested to go to London, what is the use of knowing how to go to London? Yogesvara: Their students feel the need for this ultimate perfection and that's why they come to the movement. Prabhupada: But if he does not know what is ultimate perfection, this is bogus. Yogesvara: [break] ...realization of God. Prabhupada: That's all right. Just like if I say that "If you do like this, you can make one million dollars." But you know what is the value of one millions dollars; then you endeavor. But if we don't know what is that one million dollars, why should we endeavor? Yogesvara: No, he said, all of their students, they know the value of realizing God in their heart. Prabhupada: How do they know? How do they know? Yogesvara: There are already people who are aspiring after a richer, more spiritual life. Prabhupada: What is that spiritual life? [break] Yogesvara: ...high spiritual values, the things... Prabhupada: These are simply words. What is the spiritual life. I want to know. [break] ...is useless. Yogesvara: He says when God. He is just using a lot of names. Prabhupada: He is simply speaking. He does not know what is the aim, what is the goal, what is spiritual life... [break] ...no tangible knowledge of everything, what I ask. As I asked you what is spiritual life, he cannot describe. [break] ...distinguish between spiritual life and material life? Yogesvara: [break]... as we can have spiritual realization and still live in the material world. Prabhupada: But what is the spiritual life? What is the distinction between spiritual life and material life? What is the goal? He cannot define Spiritual life. Yogesvara: [break]...want to know how does a person who is realized the perfection live. Prabhupada: Yes. [break] Yogesvara: ...tolerant. Above all, he is tolerant. Prabhupada: Tolerant. Spiritual life. That is also spiritual life. That's all. So in their way of spiritual life, what are the process? There must be some process, definite process. Yogesvara: [break] ...that comes when you become initiated in the movement. They give you the process for arriving at this tolerance. Prabhupada: That's all right. But suppose I want to enter. So you must give me some formula that "You have to do this like this." Otherwise how can I enter? Yogesvara: He says there are many different techniques, but ultimately they are really all the same because they lead to the same conclusion. [break] Prabhupada: ...those techniques? Let him say some of the techniques. Yogesvara: He says the first thing is that we have to awaken our internal consciousness which is ninety percent asleep. Prabhupada: So what is the process? Yogesvara: I don't care to talk about them here. Prabhupada: Then how can I accept it? I cannot enter into some vague thing. Yogesvara: All the systems have to do with meditation, concentration, things that will reawaken your consciousness. Prabhupada: What is the object of meditation? Yogesvara: [break] ...different objects, many different. Prabhupada: But tell one of them. Yogesvara: The body for example. [break] He says that there is "the eternal meditation number three." Prabhupada: So what is the number one? Yogesvara: He says that this one is one that's basic. It is given to all their students. Prabhupada: Number three, and no number one. [break] Guru-gauranga: ...wants to say that you will meditate on the number three and this was that you would wake up the consciousness in your body starting from the tips of your toes and working up like this. And it may seem easy to you, but all the great masters of the Orient have taught this and no one can succeed without doing this. Prabhupada: That means their knowledge is not perfect. It is all bogus. [break] ...if you meditate on the body what do you gain? Yogesvara: To wake up your psychic consciousness which is sleeping inside this body. Prabhupada: But you tell me, what is that process? Yogesvara: Well, "meditation number three" is to... [break] He says he would like to talk to you a little bit about a book he is reading which describes how the Russians have just discovered the soul. They have photographed the soul, he says,... French guest devotee: No, no, the aura. Yogesvara: ...how they have, the Russians have found the soul and they have described all the different phenomena of para-psychology and extra sensory perception, and he said it's an incredible book, and the Russians have made great discoveries. He hasn't finished the book yet. Prabhupada: That is Russians. I am asking him about his... Yogesvara: He says that the Rosicrucians they know what is the duty of human life. Prabhupada: What is that? Yogesvara: The destiny of human life. Guru-gauranga: :...the soul is a state, of crystik consciousness, Nirvana, call it what you will. Prabhupada: That cannot be described. Guru-gauranga: ...with an understanding that is a million times beyond our understanding. Prabhupada: If it is beyond understanding, how can I accept it? [break] Guru-gauranga: ...understanding, and it is translated onto the objective level. Prabhupada: If I do not understand whom to love, how can I learn? Guru-gauranga: It is in the heart of everyone. Simply it is a question of repressing the false ego for, eliminating the old man, the false ego. Prabhupada: What is that? Yogesvara: I'm not quite sure. He says that he doesn't understand why you are objecting. He says love is a part of everyone. Prabhupada: Because if you ask me to love, I want to know what is, whom I shall love. Yogesvara: A mystic, he loves everything, everyone. Prabhupada: Is there any example? Yogesvara: An example is the master of their movement. He was supposed to come, but he was on vacation. But the grand master of their movement, he says, is one example. Prabhupada: No, suppose to love everyone, that means you love the animals also. Their community allows, animal killing? Yogesvara: When you come into the movement, there are no regulations required of you. But little by little, it comes to that point. Their experience is that they give their students in the movement... For a short period of time, they are required to give up intoxication and meat and things like that. But it's not permanent. Prabhupada: And then they can take. Yogesvara: Yes, afterwards. Prabhupada: So why in the beginning stop? Why in the beginning they are requested to give it up? [break] Yogesvara: Rosicrucian order doesn't force anything, doesn't make you do anything. [break] ...people that join this organization, only seven succeed. Prabhupada: Then it cannot be preached among the mass of people. Guru-gauranga: Some people, when they just can't make it anymore, they just (indistinct) flip out. (?) Yogesvara: He says all movements experience the same thing. Prabhupada: What is that? Yogesvara: That out of one hundred people... Prabhupada: One hundred people..., but the ideal must be there. One may follow or not follow. Yogesvara: Their order doesn't reject anyone. Prabhupada: I think... Whether their order approves animal killing? Yogesvara: There are no restrictions. The order doesn't require. Prabhupada: Then let us stop here. No more questions. Waste time. Yogesvara: He doesn't like the idea of killing animals, and he has advised that to friends. Prabhupada: But what is the ideal of the order? That I am asking. Guru-gauranga: Love between men, understanding. Prabhupada: What the animals have done? No brotherhood is there. Yogesvara: He says he loves the animals. He has many animals living with him. He is surrounded by animals, he says. Prabhupada: That is nice. [break]... a person who is habituated to kill animals, so will he be admitted in the order? Guru-gauranga: He doesn't think that someone who kills animals would like to enter, but if a butcher wants to enter, that's okay, and gradually they'll elevate him. [break] Prabhupada: ...on principle the order does not allow animal killing, is it? Yogesvara: They would rather not see anyone killed. Ideally, on an ideal level, their movement would not want to see animals killed, anyone killed. Prabhupada: Therefore I want to know what are the principles, rules and regulation of the order. Yogesvara: Their principles are love, beauty, harmony, peace. [break] Guru-gauranga: He says there are no rules, but as you progress, one initiation after another initiation, if you start out as a butcher, then gradually in your own self, you will wish to give it up. But there are no rules. [break] Prabhupada: ...one initiation after one initiation, there is no progressive rules? Yogesvara: [break] ...that are steps, but the order itself doesn't require that you give up meat-eating at any point. He says he thinks that the people themselves would probably give it up in the higher stages. He says that their order has a very smart way of doing things, that if they were to try and tell people, "Don't do this, don't do this, don't do that," right away, nobody would join them. So they don't say that. [break] They fall away gradually by themselves. [break] ...quotes a passage from St. Paul who said if you go and visit someone who is a meat-eater, don't trouble him. Accept meat with him. The real mystic is someone who has controlled his body. Prabhupada: That he cannot explain, how to control the body. [break] Guru-gauranga: ...it happens right away, it will happen in awhile. Prabhupada: At least, I cannot accept this. [break] ...if there is definite program. [break] The thing is that if I want to enter your association, you must give me some prescription which if I follow, I'll make progress. So that is another thing. But you have no prescription. [break] Yogesvara: :...submit to his grandmaster your request for a specific prescription to be given to you. He'll send in your application. Prabhupada: He hasn't got. [break] Yogesvara: ...make one special just for you. Prabhupada: But not for general people. [break] Guru-gauranga: ...is that Yogesvara explained the four principles to this man, so the man said, "Yes, very good. Sometime we can get to that too, but it is something that on our own we accept personally. Just like you yourself, Your Divine Grace, you have come to this by accepting it yourself." Yogesvara: In other words, "These are nice principles that you are following and we are sure that you have come to these conclusions on your own, just like maybe one day we will come to those conclusions on our own also." They are something that is self-initiated, these regulative principles. Prabhupada: So for the time being there is no such rules and regulations? In their order. [break] Yogesvara: ...makes certain suggestions, but it doesn't oblige anyone to follow their suggestions. Prabhupada: What is that suggestion? Yogesvara: The movement suggests that people live a life as perhaps yours is, of purity, and pure thoughts and moral living and even following certain principles of... Prabhupada: But these things are there, but they don't say. Suppose a man is killing animals. They don't prohibit him. Then that is immoral life, but if they don't prohibit him, then how he can become moral? [break] ...killing of animals and morality will go together? Yogesvara: It's an order that likes very much the ideals of beauty and harmony and morality, but they can't see imposing on anyone these things. I guess their idea is that you can't impose beauty and morality on anyone. You can't insist that anyone stop killing. You can't tell anyone forcibly not to do this or not to do that, that these are things that you have to realize. Prabhupada: But is there such rules and regulation or injunction from the society that "You do not kill." Just like Bible there is, "You shall not kill." So they have no such thing. Yogesvara: He says Jesus ate meat and furthermore there is a sect in the Orient that wears gauze over their mouth so as not to kill microbes while they breathe. But we are killing those microbes. We have killed these flowers. Prabhupada: So they are to satisfy everyone. Yogesvara: Don't you think we are killing other living beings? Prabhupada: That is another thing. [break] Yogesvara: ...study everything. Prabhupada: (laughs) They haven't got their own anything. Simply they are studying. Yogesvara: Realization is what counts. Prabhupada: So that he cannot explain, what is the realization. If you cannot describe, then what is the realization? Yogesvara: He says he is only forty-nine years old. He can't describe it for you. Guru-gauranga: He knows the Rosicrucian order is good because everything he has attained in his life, he owes to the order. So he knows it is good by what he has attained. Prabhupada: That's all right. But I think for mass of people, unless they have got some ideal, how they can join? That is my point. Yogesvara: [break] ...devotees think, think, "Who am I? Where do I come from? Where am I going?" Prabhupada: That is nice. [break] ...realize what he is. Yogesvara: If he had not realized something, he would never have come tonight. Prabhupada: No. Then therefore he can describe what he is. Yogesvara: He says when Moses saw the burning bush and he asked the fire, "Who are you?" The fire said, "I am what I am." "Who I am?" that's a question that you are going to have to answer by your own meditations. Prabhupada: But what is his meditation? What he has learned? Yogesvara: The thing to realize, which he has realized a little bit, is peace. And when you join up, you get a letter back, and at the bottom of the letter it says "With our best wishes for your peace and happiness." Prabhupada: But that's all right. Everyone wants that. But what is the process? Yogesvara: ...by praying, courage, by faith. A serious movement, a serious order would never guarantee instantaneous illumination. Prabhupada: No, that also we say. But we must have the program. Just like he say that "Who am I?" So at least one must know who he is. If this vague reply is "I am what I am..." If I ask you, "you come," so "Who are you, sir?" then if he says, "I am what I am," is that the proper answer? (laughter) This is nonsense answer. If I ask you, "Who are you?" If he says, "I am what I am," is that the proper answer? (Conversation August 13 1973, Paris)

Today is the divine disappearance day of our dear spiritual master His Divine Grace A.C.Bhaktivedanta Swami Prabhupada. No devotee likes to meditate on the disappearance of his or her spiritual master. In fact, since the spiritual master is situated in transcendence, there is no question of ever being separated from him. On this day, therefore, let us meditate on the wonderful quality of tolerance a pure devotee manifests whenever non-devotee offends him. The following verse and purport is very meaningful in this connection. Sri Sukadeva Gosvami continued: My dear King, since Narada Muni is an approved saintly person, when cursed by Prajapati Daksa he replied, "tad badham: Yes, what you have said is good. I accept this curse." He could have cursed Prajapati Daksa in return, but because he is a tolerant and merciful sadhu, he took no action. PURPORT As stated in Srimad-Bhagavatam (3.25.21): titiksavah karunikah suhrdah sarva-dehinam ajata-satravah santah sadhavah sadhu-bhusanah "The symptoms of a sadhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime." Because Narada Muni is the most elevated of sadhus, devotees, to deliver Prajapati Daksa he silently tolerated the curse. Sri Caitanya Mahaprabhu has taught this principle to all His devotees: trnad api sunicena taror api sahisnuna amanina manadena kirtaniyah sada harih [Cc. Adi 17.31] "One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly." Following the orders of Sri Caitanya Mahaprabhu, one who preaches the glories of the Lord all over the world or all over the universe should be humbler than grass and more tolerant than a tree because a preacher cannot live an easygoing life. Indeed, a preacher must face many impediments. Not only is he sometimes cursed, but sometimes he must also suffer personal injury. For example, when Nityananda Prabhu went to preach Krsna consciousness to the two roguish brothers Jagai and Madhai, they injured Him and made His head bleed, but nevertheless, He tolerantly delivered the two rogues, who became perfect Vaisnavas. This is the duty of a preacher. Lord Jesus Christ even tolerated crucifixion. Therefore the curse against Narada was not very astonishing, and he tolerated it. Now, it may be asked why Narada Muni stayed in the presence of Prajapati Daksa and tolerated all his accusations and curses. Was that for Daksa's deliverance? The answer is yes. Srila Visvanatha Cakravarti Thakura says that after being insulted by Prajapati Daksa, Narada Muni should have left immediately, but he purposely stayed to hear all Daksa's strong words so that Daksa might be relieved of his anger. Prajapati Daksa was not an ordinary man; he had accumulated the results of many pious activities. Therefore Narada Muni expected that after delivering his curse, Daksa, satisfied and freed from anger, would repent his misbehavior and thus get a chance to become a Vaisnava and be delivered. When Jagai and Madhai offended Lord Nityananda, Lord Nityananda stood tolerantly, and therefore both brothers fell at His lotus feet and repented. Consequently they later became perfect Vaisnavas. Thus end the Bhaktivedanta purports of the Sixth Canto, Fifth Chapter, of the Srimad-Bhagavatam. entitled "Narada Muni Cursed by Prajapati Daksa."

Who is a mahajana? The following excerpt from Srila Prabhupada's Sri Caitanya Caritamrta purports explains very clearly who is not. In the material world, the word mahatma is understood in different ways by different religionists. Mundaners also come up with their different angles of vision. For the conditioned soul busy in sense gratification, a mahajana is recognized according to the proportion of sense gratification he offers. For instance, a businessman may consider a certain banker to be a mahajana, and karmis desiring material enjoyment may consider philosophers like Jaimini to be mahajanas. There are many yogis who want to control the senses, and for them Patanjali Rsi is a mahajana. For the jnanis, the atheist Kapila, Vasistha, Durvasa, Dattatreya and other impersonalist philosophers are mahajanas. For the demons, Hiranyaksa, Hiranyakasipu, Ravana, Ravana's son Meghanada, Jarasandha and others are accepted as mahajanas. For materialistic anthropologists speculating on the evolution of the body, a person like Darwin is a mahajana. The scientists who are bewildered by Krsna's external energy have no relationship with the Supreme Personality of Godhead, yet they are accepted by some as mahajanas. Similarly, philosophers, historians, literary men, public speakers and social and political leaders are sometimes accepted as mahajanas. Such mahajanas are respected by certain men who have been described in Srimad-Bhagavatam (2.3.19): sva-vid-varahostra-kharaih samstutah purusah pasuh na yat-karna-pathopeto jatu nama gadagrajah "Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Sri Krsna, the deliverer from evils." Thus on the material platform animalistic leaders are worshiped by animals. Sometimes physicians, psychiatrists and social workers try to mitigate bodily pain, distress and fear, but they have no knowledge of spiritual identity and are bereft of a relationship with God. Yet they are considered mahajanas by the illusioned. Self-deceived persons sometimes accept leaders or spiritual masters from a priestly order that has been officially appointed by the codes of material life. In this way, they are deceived by official priests. Sometimes people accept as mahajanas those who have been designated by Srila Vrndavana dasa Thakura as dhanga-vipras (imposter brahmanas). Such imposters imitate the characteristics of Srila Haridasa Thakura, and they envy Haridasa Thakura, who was certainly a mahajana. They make great artificial endeavors, advertising themselves as great devotees of the Lord or as mystic hypnotists knowledgeable in witchcraft, hypnotism and miracles. Sometimes people accept as mahajanas demons like Putana, Trnavarta, Vatsa, Baka, Aghasura, Dhenuka, Kaliya and Pralamba. Some people accept imitators and adversaries of the Supreme Personality of Godhead, such as Paundraka, Srgala Vasudeva, the spiritual master of the demons (Sukracarya), or atheists like Carvaka, King Vena, Sugata and Arhat. People who accept such imitators as mahajanas have no faith in Sri Caitanya Mahaprabhu as the Supreme Personality of Godhead. Rather, they accept godless cheaters who present themselves as incarnations of God and cheat foolish people within the material world by word jugglery. Thus many rascals are accepted as mahajanas. It is those who are devoid of devotional service who sometimes mistakenly accept persons with mundane motives as mahajanas. The only motive must be krsna-bhakti, devotional service to the Lord. Sometimes fruitive workers, dry philosophers, nondevotees, mystic yogis and persons attached to material opulence, women and money are considered mahajanas. But Srimad-Bhagavatam (6.3.25) gives the following statement about such unauthorized mahajanas: prayena veda tad idam na mahajano 'yam devya vimohita-matir bata mayayalam trayyam jadi-krta-matir madhu-puspitayam vaitanike mahati karmani yujyamanah In this material world, karmis (fruitive actors) are accepted as mahajanas by foolish people who do not know the value of devotional service. The mundane intelligence and mental speculative methods of such foolish people are under the control of the three modes of material nature. Consequently they cannot understand unalloyed devotional service. They are attracted by material activities, and they become worshipers of material nature. Thus they are known as fruitive actors. They even become entangled in material activities disguised as spiritual activities. In the Bhagavad-gita such people are described as veda-vada-ratah, supposed followers of the Vedas. They do not understand the real purport of the Vedas, yet they think of themselves as Vedic authorities. People versed in Vedic knowledge must know Krsna as the Supreme Personality of Godhead. Vedais ca sarvair aham eva vedyah. (Bg. 15.15) In this material world a person may be famous as a karma-vira, a successful fruitive worker, or he may be very successful in performing religious duties, or he may be known as a hero in mental speculation (jnana-vira), or he may be a very famous renunciant. In any case, Srimad-Bhagavatam (3.23.56) gives the following opinion in this matter. neha yat karma dharmaya na viragaya kalpate na tirtha-pada-sevayai jivann api mrto hi sah "Anyone whose work is not meant for elevating him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead must be considered dead, although he is breathing." The conclusion is that all pious activity, fruitive activity, religious principles and renunciation must ultimately lead to devotional service. There are different types of processes for rendering service. One may serve his country, people and society, the varnasrama-dharma system, the sick, the poor, the rich, women, demigods and so on. All this service comes under the heading of sense gratification, or enjoyment in the material world. It is most unfortunate that people are more or less attracted by such material activity and that the leaders of these activities are accepted as mahajanas, great ideal leaders. Actually they are only misleaders, but an ordinary man cannot understand how he is being misled. Narottama dasa Thakura says, sadhu-sastra-guru-vakya, cittete kariya aikya: "One should accept as one's guide the words of the sadhus, the sastra and the guru." A sadhu is a great personality like Sri Caitanya Mahaprabhu, the sastras are the injunctions of revealed scriptures, and the guru, or spiritual master, is one who confirms the scriptural injunctions. Accepting the guidance of these three is the actual way of following the great personalities (mahajanas) for real advancement in life (mahajano yena gatah sa panthah [Cc. Madhya 17.186]). A man covered by illusion cannot understand the proper way; therefore Sri Caitanya Mahaprabhu says, dharma-sthapana-hetu sadhura vyavahara: "The behavior of a devotee is the criterion for all other behavior." Sri Caitanya Mahaprabhu Himself followed the devotional principles and taught others to follow them. Puri-gosanira ye acarana, sei dharma sara. Sri Caitanya Mahaprabhu personally followed the behavior of Madhavendra Puri and advised others to follow his principles. Unfortunately, people have been attracted to the material body since time immemorial. yasyatma-buddhih kunape tri-dhatuke sva-dhih kalatradisu bhauma ijya-dhih yat-tirtha-buddhih salile na karhicij janesv abhijnesu sa eva go-kharah "A human being who identifies this body made of three elements with his self, who considers the by-products of the body to be his kinsmen, who considers his land of birth worshipable, and who goes to a place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge there is to be considered like an ass or a cow." (SB 10.84.13) Those who accept the logic of gaddalika-pravaha and follow in the footsteps of pseudo mahajanas are carried away by the waves of maya. Bhaktivinoda Thakura therefore warns: miche mayara vase, yaccha bhese', khaccha habudubu, bhai jiva krsna-dasa, e visvasa, ka'rle ta' ara duhkha nai "Don't be carried away by the waves of maya. Just surrender to the lotus feet of Krsna, and all miseries will end." Those who follow social customs and behavior forget to follow the path chalked out by the mahajanas; thus they are offenders at the feet of the mahajanas. Sometimes they consider such mahajanas very conservative, or they create their own mahajanas. In this way they ignore the principles of the parampara system. This is a great misfortune for everyone. If one does not follow in the footsteps of the real mahajanas, one's plans for happiness will be frustrated. This is elaborately explained later in the Madhya-lila (Chapter Twenty-five, verses 55, 56 and 58). It is there stated: parama karana isvare keha nahi mane sva-sva-mata sthape para-matera khandane tate chaya darsana haite 'tattva' nahi jani 'mahajana' yei kahe, sei 'satya' mani sri-krsna-caitanya-vani -- amrtera dhara tinho ye kahaye vastu, sei 'tattva' -- sara People are so unfortunate that they do not accept the instructions of the Supreme Personality of Godhead. Instead, they want to be supported by so-called mahajanas, or authorities. Tate chaya darsana haite 'tattva' nahi jani: we cannot ascertain the real truth simply by following speculators. We have to follow the footsteps of the mahajanas in the disciplic succession. Then our attempt will be successful. Sri-krsna-caitanya-vani -- amrtera dhara: "Whatever is spoken by Sri Caitanya Mahaprabhu is an incessant flow of nectar." Whoever accepts His words as reality can understand the essence of the Absolute Truth. No one can ascertain the Absolute Truth by following the philosophy of Sankhya or the yoga system of Patanjali, for neither the followers of Sankhya nor the yogis who follow Patanjali accept Lord Visnu as the Supreme Personality of Godhead (na te viduh svartha-gatim hi visnum [SB 7.5.31]). The ambition of such people is never fulfilled; therefore they are attracted by the external energy. Although mental speculators may be renowned all over the world as great authorities, actually they are not. Such leaders are themselves conservative and not at all liberal. However, if we preach this philosophy, people will consider Vaisnavas very sectarian. Srila Madhavendra Puri was a real mahajana, but misguided people cannot distinguish the real from the unreal. But a person who is awakened to Krsna consciousness can understand the real religious path chalked out by the Lord and His pure devotees. Sri Madhavendra Puri was a real mahajana because he understood the Absolute Truth properly and throughout his life behaved like a pure devotee. Sri Caitanya Mahaprabhu approved the method of Sri Madhavendra Puri. Therefore, although from the material viewpoint the Sanodiya brahmana was on a lower platform, Sri Caitanya Mahaprabhu considered him situated on the highest platform of spiritual realization. Srimad-Bhagavatam (6.3.20) states that there are twelve mahajanas: Brahma, Narada, Sambhu, the four Kumaras, Kapila, Manu, Prahlada, Janaka, Bhisma, Bali, Sukadeva and Yamaraja. To select our mahajanas in the Gaudiya-sampradaya, we have to follow in the footsteps of Sri Caitanya Mahaprabhu and His representatives. His next representative is Sri Svarupa Damodara Gosvami, and the next representatives are the Six Gosvamis -- Sri Rupa, Sri Sanatana, Bhatta Raghunatha, Sri Jiva, Gopala Bhatta and Dasa Raghunatha. A follower of Visnu Svami's was Sridhara Svami, the most well known commentator on Srimad-Bhagavatam. He was also a mahajana. Similarly, Candidasa, Vidyapati and Jayadeva were all mahajanas. One who tries to imitate the mahajanas just to become an imitative spiritual master is certainly far away from following in the footsteps of the mahajanas. Sometimes people cannot actually understand how a mahajana follows other mahajanas. In this way people commit offenses and fall from devotional service. Madhya 17.186 purport

The following is an early class (given in the year1966) by Srila Prabhupada introducing the celebration of Govardhana Puja for the first time in the Western countries to his new disciples. Prabhupada: [taps microphone] Today Govardhanadhari, Giridhari, Lord Krsna, today lifted the mountain. [bad audio] Demigods like Indra, Chandra, [taps microphone] ...according to Vedic literature there are. According to Vedic literature there are different demigods. Sometimes we 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 Krsna 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 Vrndavana 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 Krsna was actually present on this earth, it is not that everybody understood that Krsna was the Supreme Personality of Godhead, not even up to date. Only few persons, the five brothers of the Pandavas and the damsels of Vrndavana, 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 Brahma also speculated. But Krsna wanted to show Indra that "Yes, actually I have come." So that incidence is today, Govardhana-puja. So, bhagavan api tatraiva baladeva-samyutah apasyan nivasan gopan indra-yaga-krtodyaman [SB 10.24.1] [Sukadeva Gosvami said: While staying in that very place with His brother Baladeva, Lord Krsna happened to see the cowherd men busily arranging for a sacrifice to Indra.] Indra-yaga-krtodyaman. According to Vedic system, there are different types of sacrifices to offer respect and obediences 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-gita, devan ya yajayanti 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 Vrndavana, the father of Krsna, foster father of Krsna, Nanda Maharaja and his associates, they were yearly performing the Indra-yajna. Because they were agriculturist, they depended on rain, sufficient rains. And he had many cows. Nanda Maharaja was a farm man. He is agriculture and cows. The mercantile people, the vaisya community, they are recommended three things: krsi-go-raksya-vanijyam [Bg 18.44]. [Farming, cow protection and business are the qualities of work for the vaisyas, and for the sudras there is labor and service to others.] Krsi means agriculture, and go-raksya means cow protection, and vanijyam means trade. So Nanda Maharaja belonged to the vaisya community. So he was well-to-do man, very rich man, and he had 900,000's of cows -- 900,000's 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. Dhanyena dhanavan. A man was considered to be rich man if he has sufficient quantity of grains at his possession, 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 sup... 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 Krsna and Balarama. Krsna is the youngest, and Balarama is the eldest. Balarama is son of Rohini, and Krsna is son of Devaki. Both these ladies, Rohini and Devaki, they were wives of Vasudeva, Krsna's father. So Balarama was born of Rohini, and Krsna was born of Devaki. Devaki-nandana-gopala. So Devaki-nandana. So They were not very... There was not much difference of Their age, say one year or two years, like that. So Balarama was eldest brother. They were playing together, and this is an incidence when Balarama was about eight years old and Krsna was about seven years old. So, bhagavan tatraiva baladevena samyutah. Bhagavan, the Supreme Personality of Godhead, Krsna, along with Baladeva, His elder brother, apasyan, "saw." What is that "saw"? Nivasan gopa indra-yaga-krtodyaman [SB 10.24.1]: [Sukadeva Gosvami said: While staying in that very place with His brother Baladeva, Lord Krsna happened to see the cowherd men busily arranging for a sacrifice to Indra.] "All the cowherds men, including His father, they were preparing for sacrifice of Indra-yajna." Indra-yajna. tad-abhijno 'pi bhagavan sarvatma sarva-darsanah prasrayavanato 'prcchad vrddhan nanda-puro-gaman [SB 10.24.2] [Being the omniscient Supersoul, the Supreme Lord Krsna already understood the situation, yet He still humbly inquired from the elders, headed by His father, Nanda Maharaja.] 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 the..., from His father, and the elderly persons who were assisting His father for preparing the sacrifice. Tad abhijno 'pi. This very word is used here, that "He knew everything," Bhagavan. Because Bhagavan means He must know everything -- past, present, future. There is no lack of knowledge. I have several times described before you, bhagavan means He is full of all opulences, and there are six opulences: riches, strength, fame, beauty, knowledge and renunciation. So Bhagavan cannot be in lack of knowledge. He must know everything. That is Bhagavan. 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 abhijno'pi. Although He knew it, because He was playing the part of a boy, and the father knew that "Krsna is my son..." They did not recognize Him that He is Personality of Godhead. They knew, "Oh, He is my ordinary son." Tad abhijno'pi bhagavan sarvatma. Sarvatma means one who is situated in everyone's heart. Sarvatma sarva-darsanah. Sarva-darsanah means one who can see everything, past, present and future. Still, prasrayavantah, "Just like an obedient son, submissive son," aprcchad vrddhan nanda-puro-gaman, "the elderly persons of His father's friends and associates, with very humbleness, He inquired." He inquired. And what is that enquiry? kathyatam me pitah ko 'yam sambhramo va upagatah kim phalam kasya coddesah kena va sadhyate makhah [SB 10.24.3] [[Lord Krsna said:] My dear father, kindly explain to Me what this great endeavor of yours is all about. What is it meant to accomplish? If this is a ritual sacrifice, then for whose satisfaction is it intended and by what means is it going to be executed?] etad bruhi mahan kamo mahyam susrusave pitah [SB 10.24.4] [Please tell Me about it, O father. I have a great desire to know and am ready to hear in good faith. Certainly, no secrets are to be kept by saintly personalities, who see all others as equal to themselves, who have no conception of "mine" or "another's" and who do not consider who is a friend, who is an enemy and who is neutral.] "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?" Kim phalam: "What is the result of doing this?" Kim phalam kasya ca uddesah: "By whom... Whom you are trying to satisfy?" Kena va sadhyate: "And what is the purpose of the sacrifice? So I cannot understand. Will you kindly explain to Me?" Etad bruhi mahan kamo: "I am very much anxious. Kindly explain to Me." Etad mahan kamo mahyam susrusave pitah: "Oh, I am your most obedient son, so you kindly explain to Me." This question was posed. na hi gopyam hi sadhunam krtyam sarvatmanam iha asya-svapara-drstinam amitro-dasastad visam [SB 10.24.4] "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 not [sic] explain to Me." Na hi gopyam hi sadhunam: "Sadhu..., sadhu, those who are saintly person, for them there is no secret." There is no secret. There is no privacy. A sadhu, sadhu 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 sadhu. 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 "Oh, 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 Mahaprabhu said, apani acari prabhu jiveri siksaya: a teacher must demonstrate in his practical life what he is teaching. That is the meaning of acarya. Acarya means the teacher must demonstrate things by applying the same thing in his own life. That is called acarya. Therefore Krsna said that "You cannot disclose anything. You cannot keep anything private. Please disclose." udasino 'rivad varyam atmavat suhrd ucyate [SB 10.24.5] [One who is neutral may be avoided like an enemy, but a friend should be considered like one's own self.] "And even if it is very confidential, I am your son. You can explain to Him [Me]. I am your well-wisher." jnatvajnatva ca karmani jano 'yam anutisthanti vidusah karma-siddhih syat tatha na viduso bhavet [SB 10.24.6] [When people in this world perform activities, sometimes they understand what they are doing and sometimes they don't. Those who know what they are doing achieve success in their work, whereas ignorant people do not.] "Whether this is a superstition?" Just see how Krsna 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 Krsna. Krsna 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, putresti-yajna. Putresti. 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 Krsna... 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. So such sort of rituals, religious ceremony, is not recommended by Krsna. You must actually the effect. Just like in Puranas there was a talk between Lord Caitanya and Kazi, Chand Kazi. Chand Kazi was a Muhammadan magistrate, and Lord Caitanya, when He started this sankirtana movement, there was many complaints. Just like we are receiving daily reports that our sankirtana movement is disturbing some tenants here, similarly, when Lord Caitanya, He started His this sankirtana, some of the brahmanas... Because Lord Caitanya said that "This is the only religion. In this age, this chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare, this is the only religious principle, and everyone will have all his desires fulfilled by chanting this." So the brahmanas, 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 Hindu religion. 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 Krsna." Then, when He did not care, then sent some constables, and the drums were broken. Then Caitanya Mahaprabhu started civil disobedience movement. So He did not care for the magistrate. He started sankirtana throughout 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 Mahaprabhu. Now, there was some compromising talk with the magistrate, and in that talk the Caitanya Mahaprabhu first questioned... Because he was Muhammadan, Caitanya Mahaprabhu 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 will 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 Mahaprabhu 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 brahmanas 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 Hare Krsna. 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 Krsna, Hare Krsna, Krsna Krsna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare, and it will fulfill your spiritual advancement. Similarly, Krsna says, jnatva ajnatva ca karmani jano 'yam anutisthanti: "Generally, mass of people, they are ignorant. They perform some religious rituals, knowingly or unknowingly, as a matter of superstition or custom." So, vidusa karma-siddhih syat. But one who is intelligent, he should know that "By this sacrifice, I must get the result." Viduso karma-siddhih syat tatha na viduso bhavet: "And those who are fools, they, simply by superstition, they do it." So Krsna 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 Hare Krsna? I am Christian," "I am Jews" -- this is fanaticism. If you find actually ecstasy by chanting Hare Krsna, 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 fanatist. Don't be, I mean to say, sectarian. So Krsna wants that, that simply by custom, one should not follow the rituals. One should see the effect. tatra tavat kriya-yogo bhavatam kim vicaritah athava laukikas tan me prcchata sadhu [bhanyatam] [SB 10.24.7] [Such being the case, this ritualistic endeavor of yours should be clearly explained to Me. Is it a ceremony based on scriptural injunction, or simply a custom of ordinary society?] "So, whether you are confident of the result of this sacrifice?" He is asking His father. Just see. Krsna 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," athava laukikah, "or it is simply a custom, village custom, that you are doing it?" Laukikas tan me prcchata sadhu bhanyatam: "Now I am very much inquisitive to learn from you. Please explain." Now His father is explaining: parjanyo bhagavan indro meghas tasyatma-murtayah te 'bhivarsanti bhutanam prinanam jivanam payah [SB 10.24.8] [Nanda Maharaja replied: The great Lord Indra is the controller of the rain. The clouds are his personal representatives, and they directly provide rainwater, which gives happiness and sustenance to all creatures.] He says, "My dear boy, water is very essential, because without rains we cannot have any produce. Therefore... This rain is controlled by Bhagavan 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 'bhivarsanti bhutanam prinanam: "So when he allows this raining, people become satisfied. They get their produce." tam tata vayam anye ca carmucam patim isvaram dravyais tad-retasa siddhyair yajante kratubhir narah [SB 10.24.9] [Not only we, my dear son, but also many other men worship him, the lord and master of the rain-giving clouds. We offer him grain and other paraphernalia of worship produced through his own discharge in the form of rain.] "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? Devotee: That needle doesn't seem to be working. [taps microphone] Prabhupada: So it is our duty to sacrifice, and according to Vedic rituals, these are recommended, that we should satisfy. So Nanda Maharaja explained, tac chesenopajivanti tri-varga-phala-hetve pumsam purusa-karanam parjanyah phala-bhavanah [SB 10.24.10] [By accepting the remnants of sacrifices performed to Indra, people sustain their lives and accomplish the threefold aims of religiosity, economic development and sense gratification. Thus Lord Indra is the agent responsible for the fruitive success of industrious people.] "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 evam visrjed dharmam param paryagatam narah kama lobhad bhayad dvesat sa vai napnoti sobhanam [SB 10.24.11] [This religious principle is based on sound tradition. Anyone who rejects it out of lust, enmity, fear or greed will certainly fail to achieve good fortune.] He says, "My dear boy, we should not give up this parampara." 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 parampara, family or society-wise or community-wise. In every country there is. So he says that "This parampara, this successive generation we have been doing this, and we should not give it up." He understood Krsna'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 evam visrjed 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 evam visrjed dharmam. Dharmam means you cannot change. So, param paryagatam narah, kamat..., kamat lobhat. Now, religion sometimes, when it is taken as faith, they are changed. How they have changed? Kamat: 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 kamat. Kamat means for some gain. For some gain, kamat, and lobhat... Lobhat means by some greediness. And bhayat. Bhayat means out of fear. And dvesat. Dvesat 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 Maharaja, the father of Krsna. Now Krsna, replying, sri bhagavan uvaca. The reason of that sacrifice, as explained by Nanda Maharaja is that "Indra, the heavenly king, he supplies us water. Therefore we must perform the sacrifice to satisfy him." Now Krsna is giving reason just like an atheist. Just like an atheist, karma-mimamsa. There are six philosophers. Out of that, one is karma-mimamsa. Karma-mimamsa 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 Krsna is putting up that karma-mimamsa. What is that? He says, karmana jayate jantuh karmanaiva praliyate [SB 10.24.13]: [Lord Krsna said: It is by the force of karma that a living entity takes birth, and it is by karma alone that he meets his destruction. His happiness, distress, fear and sense of security all arise as the effects of karma.] "Everyone is born here out of..., as the effect of his past deeds," and karmanaiva praliyate, "and he is going to have his next birth according to the work as he is doing here." This is called karma-mimamsa. The karma-mimamsa philosophers, 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. Janmaisvarya-sruta-sri [SB 1.8.26]. [My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted, because one who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot address You with sincere feeling.] Four things: good birth, mean a good family or good nationality, and janma... Birth means... Janma means birth, good birth. Janma aisvarya, and to become rich; and sruta, to become very learned; and sri, and to become very beautiful -- these are results of past good work. So here Krsna says that "People are concerned with his work. A man is concerned with his work." Karmana jayate jantuh karmanaiva praliyate: "He gets his facilities of life according to the past good work, bad work, and he is preparing his life, next, by that work." Sukham duhkham bhayam ksemam karmanaivabhipadyate: "So therefore, either happiness or distress or fearfulness or poverty or economic question, everything depends on this karma, on this work." asti ced isvarah kascit phala-rupy anya-karmanam kartaram bhajate so 'pi na hy akartuh prabhur hi sah [SB 10.24.14] [Even if there is some supreme controller who awards all others the results of their activities, He must also depend upon a performer's engaging in activity. After all, there is no question of being the bestower of fruitive results unless fruitive activities have actually been performed.] "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 isvarah kascit: "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." [laughs] You see? "Supposing if there is some God," kascit phala-rupy anya-karmanam, "and He gives the result of your work." The karma-mimamsa 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 Krsna is forwarding that argument. Asti ced isvarah kascit phala-rupy anya-karmanam, kartaram 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, kartaram bhajate so 'pi na hy akartuh prabhur: "And one who does not do good work, even God does not like him. So there is no necessity of this worshiping this heavenly god or any god, so let us have our duty done nicely. That will fetch us the desired result." kim indreneha bhutanam sva-sva-karmanuvartinam anisenanyatha kartum svabhava-vihitam nrnam [SB 10.24.15] [Living beings in this world are forced to experience the consequences of their own particular previous work. Since Lord Indra cannot in any way change the destiny of human beings, which is born of their own nature, why should people worship him?] "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, svabhava-tantro hi janah svabhavam anuvartate svabhava-stham idam sarvam sa-devasura-manusam [SB 10.24.16] [Every individual is under the control of his own conditioned nature, and thus he must follow that nature. This entire universe, with all its demigods, demons and human beings, is based on the conditioned nature of the living entities.] "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. Vaisya-karma svabhava-jam. Krsi-go-raksya-vanijyam vaisya-karma svabhava-jam [Bg 18.44]. [Farming, cow protection and business are the qualities of work for the vaisyas, and for the sudras there is labor and service to others.] 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 Krsna does not approve the worship of demigods. That is also stated in the Bhagavad-gita. Kamais tais tair hrta-jnana yajanty anya-devatah [Bg 7.20]: [Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.] "Those who are out of intelligence, they simply worship the demigods." In the Bhagavad-gita or in the Bhagavata, anywhere, worship of demigods is not very much recommended. So here also the same thing, that svabhava-tantro hi janah: "Everyone is carried by the modes of nature." Svabhavam anuvartate: "And he cannot surpass the spell of the modes of nature." Svabhavam anuvartante, svabhavas tam idam sarvam: "Everyone is under the control of the nature he has acquired." And sa-devasura manusah. Sa-devasura. "Always, either he is man or superman or animal, everyone is being controlled by the modes of nature." dehan uccavacan jantuh prapyotsrjati karmana satrur mitram udasinah karmaiva gurur isvarah [SB 10.24.17] [Because it is karma that causes the conditioned living entity to accept and then give up different high-and low-grade material bodies, this karma is his enemy, friend and neutral witness, his spiritual master and controlling lord.] He is giving so much stress on karma. There is no question of bhakti here. So dehan uccavacan. There are difference of, I mean, high-grade body and low-grade body. There are different kinds of body. Somebody has got very high-grade body -- very intelligent, very rich, very beautiful, very wealthy -- and somebody has low-grade body. So dehan uccavacan jantuh prapyotsrjati karmana: "Now, these high-grade and low-grade bodies are obtained according to the work he has done." Satrur mitram udasinah karmaiva gurur isvarah: "And one is the leader or one is a teacher or one is enemy or one is friend -- everything is judged by this karma, by work." Just see how much He is giving stress on work. Karmaiva. Karmaiva gurur isvarah. tasmat sampujayet karma svabhava-sthah sva-karma-krt anjasa yena varteta tad evasya hi daivatam [SB 10.24.18] [Therefore one should seriously worship work itself. A person should remain in the position corresponding to his nature and should perform his own duty. Indeed, that by which we may live nicely is really our worshipable deity.] "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." Anjasa yena varteta tad evasya hi daivatam. ajivaikataram bhavam yas tv anyam upajivati na tasmad vindate ksemam jaran nary asati yatha [SB 10.24.19] [If one thing is actually sustaining our life but we take shelter of something else, how can we achieve any real benefit? We would be like an unfaithful woman, who can never achieve any actual benefit by consorting with her paramour.] He is condemning, that one's profession... He has... Lord Krsna has in the Bhagavad-gita also said like that. Sva-karmana 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. Ajivaikataram bhavam yas tu. And He says here that "Anyone who gives up his own natural profession, natural aptitude, profession, so..." Na tasmad vindate ksemam jaran nary asati yatha. Jaran nary asati yatha. Now, this is a very important question. Nary asati. Asati. Asati 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 "As 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. Nary asati yatha. Varteta brahmano vipra rajanya raksaya bhuvah [SB 10.24.20]: [The brahmana maintains his life by studying and teaching the Vedas, the member of the royal order by protecting the earth, the vaisya by trade, and the sudra by serving the higher, twice-born classes.] "Therefore one should not deviate from his professional duties, just like the brahmanas..." Brahman..., varteta brahmano viprah: "Those who are brahmana, they should stick to their principle of life, simply spiritual culture." Rajanya raksaya bhuvah: "And those who are ksatriyas, 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 ksatriyas, this king is allowed to collect tax because he is supposed to give all protection to the people. So therefore it is said, rajanya raksaya bhuvah. Rajanya means the royal order stick to his principle, how to give protection to the people. Similarly, vaisyas tu vartaya jivet sudras tu dvija-sevaya: "Similarly, these mercantile, they should live on their trade, and those who are sudra, those who are laborer class, they should serve all these three classes." That is the rules. Now, krsi-vanijya-go-raksa kusidam turyam ucyate varta catur-vidha tatra vayam go-vrttayo 'nisam [SB 10.24.21] [The occupational duties of the vaisya are conceived in four divisions: farming, commerce, cow protection and moneylending. Out of these, we as a community are always engaged in cow protection.] "Now, according to scripture, we are vaisya, and we should live not in the brahminical way or ksatriya's way or sudra's way, but we should live just like vaisyas. And we are actually agriculturist, and we are actually protecting cows; therefore we are vaisyas. 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?" sattvam rajas tama iti sthity-utpatti-anta-hetavah rajasotpadyate visvam anyonyam vividham jagat [SB 10.24.22] [The causes of creation, maintenance and destruction are the three modes of nature -- namely goodness, passion and ignorance. In particular, the mode of passion creates this universe and through sexual combination causes it to become full of variety.] Now He is forwarding the atheistic theory of Kapila, sankhya philosophy. Sankhya philosophy. Sankhya philosophy theory is that there is no controller, there is no God, but it is..., the world is moving under nature's interaction. Just the modern scientist also say like that. The world... Every action of this material world is being acted... Just like sankhya philosophy 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..., 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. Sankhya philosophy is based on this principle. They do not believe that above this, there is God. Nirisa. 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 Bhagavata, that a living entity, before his death he is, by superior judgment, 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, I mean to say, 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 Bhagavata's version. But the sankhya 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 Krsna, that sattvam rajas tama iti sthity-utpatty-anta-hetavah. Now, the creation of this material world is the three modes of material nature. There is no other cause. There is no other cause. Rajasa codita megha varsanty ambuni sarvatah [SB 10.24.23]: [Impelled by the material mode of passion, the clouds pour down their rain everywhere, and by this rain all creatures gain their sustenance. What has the great Indra to do with this arrangement?] "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 Krsna, how He is speaking atheistically. So, prajas tair eva sidhyanti mahendrah kim karisyati: "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 sankhya philosophy, according to sankhya philosophy, 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. There is no question of Mahendra, the controller of the cloud, or anything else. prajas tair eva sidhyanti mahendrah kim karisyati [SB 10.24.23] [Impelled by the material mode of passion, the clouds pour down their rain everywhere, and by this rain all creatures gain their sustenance. What has the great Indra to do with this arrangement?] na nah puro jana-pada na grama na grha vayam vanaukasas tata nityam vana-saila-nivasinah [SB 10.24.24] [My dear father, our home is not in the cities or towns or villages. Being forest dwellers, we always live in the forest and on the hills.] "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 Krsna 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 Krsna talked like this, then His father agreed not to perform the sacrifice. Because all the inhabitants of Vraja, Vrndavana, they are so much fond of Krsna, whatever Krsna will say, they will accept. So although Krsna was a boy, so 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, I mean, very vehemently. So the whole village and whole tract of land comprising the Vrajabhumi, they became overflooded. And the cows and the animals and the people became too much afflicted. So they had no other source. They approached Krsna, "Protect us. Krsna, protect us." So at that time Krsna 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. But, today Krsna lifted this hill; therefore His name is Giridhari. Giridhari means who held the hill. Giri means the hill, and dhari means one who holds up. So today is that, is the annual ceremony of today, this Govardhana-puja. So we follow that principle. Because we are devotees of Krsna, we are trying to follow His instruction. So at noontime we shall perform that puja, and you are invited to take prasadam. I think prasadam will be ready by eleven o'clock, and you will kindly participate in taking prasadam. [end] Bhagavad-gita 9.2–4– November 16, 1966, New York 661116BG.NY

The following is a video of our weekly Saturday sankirtana adventure in the strets of London made by Bhakta Alens Prabhu. Enjoy! Subscribe! Like!

The new prime minister of the UK Rishi Sunak has become a prime minister on the auspicious day of Diwali. That means he has the blessings of the Lord. Let us pray for his success both material and spiritual. It is nice to see he has respect for our spiritual master and we hope he will take inspiration from his teachings as well in his new function.

This is a class of Srila Prabhupada made into a nice movie about the 4 imperfections of material existence.

The following can be found in Srila Prabhupada's translation/commentary on the Srimad Bhagavatam. na yat-prasadayuta-bhaga-lesam anye ca deva guravo janah svayam kartum sametah prabhavanti pumsas tam isvaram tvam saranam prapadye Neither all the demigods, nor the so-called gurus nor all other people, either independently or together, can offer mercy that equals even one ten-thousandth of Yours. Therefore I wish to take shelter of Your lotus feet. SB 8.24.49 Srila Prabhupada explains: It is said, kamais tais tair hrta jnanah prapadyante 'nya-devatah: [Bg. 7.20] people in general, being motivated by material desires, worship the demigods to get fruitive results very quickly. People generally do not become devotees of Lord Visnu, since Lord Visnu never becomes the order-supplier of His devotee. Lord Visnu does not give a devotee benedictions that will create a further demand for benedictions. By worshiping the demigods one may get results, but, as described in Bhagavad-gita, antavat tu phalam tesam tad bhavaty alpa-medhasam: [Bg. 7.23] whatever great benedictions one may achieve from the demigods are all temporary. Because the demigods themselves are temporary, their benedictions are also temporary and have no permanent value. Those who aspire for such benedictions have a poor fund of knowledge (tad bhavaty alpa-medhasam). The benedictions of Lord Visnu are different. By the mercy of the Lord Visnu, one can be completely freed from material contamination and go back home, back to Godhead. Therefore the benedictions offered by the demigods cannot compare to even one ten-thousandth of the Lord's benedictions. One should not, therefore, try to obtain benedictions from the demigods or false gurus. One should aspire only for the benediction offered by the Supreme Personality of Godhead. As the Lord says in Bhagavad-gita (18.66): sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo moksayisyami ma sucah "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." This is the greatest benediction. SB 8.24.50

This is a very nice video of many holy places where Lord Krishna performed his transcendental pastimes 5000 years ago.

The following is a couple of quotes where Srila Prabhupada gives a hint about the consequent life of a famous Indian politician. When there is a fire in a village, the fire sometimes jumps over one house and burns another. Similarly, when there is a forest fire, the fire sometimes jumps over one tree and catches another. Why this happens, no one can say. One may set forth some imaginary reason why the nearest tree or house did not catch fire whereas a tree or house in a distant place did, but actually the reason is destiny. This reason also applies to the transmigration of the soul, by which a prime minister in one life may become a dog in the next. The work of unseen destiny cannot be ascertained by practical experimental knowledge, and therefore one must be satisfied by reasoning that everything is done by supreme providence. SB 10.1.51 purport This is not intelligence, that, bodily concept of life, "I spoil my whole life for bodily comforts, and then after giving up this body, I become a cat and dog." Then what is that intelligence? Is that very good intelligence? Actually it has happened. I do not wish to discuss. Our Godbrother, Sridhara Maharaja, says... He was speaking from a paper that one of our great politician, very, in India, he has now become a dog in Sweden. It is published. There were enquiries about some prominent men in India, and he has answered, and one of the answer is, "Such-and-such politician, he is now one of the two dogs of a gentleman in Sweden." You see. So this time, in this life I may become very big man, or big politician, big diplomat, big businessman, but next life, after your death, it is your big, your greatness of this material will not help you. That will depend on your work, and nature will offer you a certain type of body, you'll have to accept. Of course you will forget. That is the concession given by nature. Just like we do not remember what we had been in our past life. If I remember that suppose I was a king in my past life, now I have become a dog, then how much suffering it will be. Therefore by nature's law one forgets. And death means this forgetfulness. Death means this forgetfulness. Srimad-Bhagavatam 2.1.1-2 -- New York, April 19, 1973 Prabhupada: Where is Jawaharlal Nehru, Mahatma Gandhi? They worked so hard for nation. Now he's dead and gone. Now where he is? Neither the nation knows. Whether he has now... Some astrologer told that he has become a dog in Sweden. Svarupa Damodara: He has become a dog...? Prabhupada: Dog. Brahmananda: Nehru. Prabhupada: Yes. There is possibility. Dehantara-praptih [Bg. 2.13]. Change of body. So if... According to laws of nature, you have to change your body. You cannot dictate the laws of nature that: "Give me this body. Give me again American body." That is not possible. When you are dead, you have to accept another body. It may be cat's body, dog's body. It doesn't matter. You cannot dictate nature that: "Give me a body like this." Brahmananda: Just like when the magistrate gives you a sentence, you cannot say: "Oh, give me this sentence..." No, you must accept. Prabhupada: No. Brahmananda: ...what the punishment is. Prabhupada: That is not possible. Neither you can say the magistrate partial, the judge. Somebody, he gives, "Give him degree for one million dollars." Another: "Hang him." So the judge is not partial. He is getting his money. He's getting his punishment. He's simply making judgement. He's not impartial. He's not enemy to anyone or friend to anyone. Similarly according to your work, you'll get punishment or reward by God. God is not partial. Morning Walk -- April 25, 1973, Los Angeles Recently one astrologer has said that one of the biggest politicians in India, he has now become a dog in Sweden. May be correct or not, but there is possibility. There is possibility. Room Conversation with Dr. Arnold Toynbee, Famous Historian, at his home or office -- July 22, 1973, London Guru-gauranga: Prabhupada said that Jawaharlal Nehru, the former prime minister of India, someone has said now he is a house dog in a home in Sweden. Anna Conan Doyle: I hope not for him. Prabhupada: You may not, but nature is different. Just like a child does not hope that if he puts his finger in a fire, it will not burn. But nature is so strict, it doesn't care for the child or the old man. It will burn. I may prove very innocent, but nature doesn't care for that. Nature doesn't care for that. Nature will not show any mercy for the innocent child. No. That is nature. Is it not fact? If a child puts his finger on the fire, nature will not consider that: "Here is a innocent child. He may not be burned." No. Equally. Therefore nature is very strong. We cannot avoid the control of the nature. If you do something, it must acting, react in the same way. The same... If you put your finger in the fire, it must react, burn it. Nature is so strong. So as soon as you violate any law of nature, you'll be punished. That is... Just like God... State police is there, engaged by the government. As soon as you violate law, the police will arrest you and give you punishment. Similarly material nature means the police of God. As soon as you violate God laws, it will give immediately punishment. That is material nature. It is always punishing us. Because we are, one after another, we are violating the laws of God. Therefore she's always punishing. That is her business. Mother nature is described as Goddess Durga, and she has got a trident in her hand. That is punishment. Three kinds of miserable condition. Adhyatmika, adhibhautika, adhidaivika. Adhyatmika, pertaining to the body and mind, adhibhautika, miserable condition offered by others, and adhidaivika, miserable condition offered by higher authorities. Just like if there is no rain, you cannot do anything. Your so-called science and advancement of knowledge will not be able to help. Or if there is over flood. That also you cannot do anything. Therefore you have to accept there is a controller of this raining. It is not under my control. That is nature. But nature is working under the direction of God. Behind the background of nature is God. Just like background of police force is the government. Similarly, background of the stringent laws of nature is God. That they do not understand. They're struggling with the natural laws. And that struggle they are taking as advancement. That's all. It is a struggle. But they're taking it as advancement. This is called illusion. It is not advancement. It is simply struggle. But they're taking it as advancement. Such a great, powerful man like Napoleon, Hitler, they struggled only. Later on, they vanquished. So what to speak of others? Such big, big men, they struggled against the nature, but they vanquished. Nature is there. Nature is always victorious. So we have to own over victory over the nature. That is only possible if you take shelter of Krsna. Otherwise, not. Room Conversation with Anna Conan Doyle, daughter-in-law of famous author, Sir Arthur Conan Doyle -- August 10, 1973, Paris Guest (1): They lost their intelligence, by this civilization or by this culture. Prabhupada: Yes. Adanta-gobhir, by losing that intelligence they are going to the hell. They do not know it. Adanta-gobhir visatam tamisram [SB 7.5.30]. By uncontrolled senses... Because as soon as they come to spiritual life, they have to control senses. So that they do not like. That is very difficult. Guest (1): Like he said: "I'm not prepared for that." Prabhupada: Yes. Actually they are not prepared. Then you suffer. Guest (1): Then you try to be prepared. Prabhupada: They are not prepared because as soon as they understand that they are going to be one these varieties of life, they shudder. Therefore they do not like to understand this. If by logic I prove that you are going to be a dog next life, that is very difficult. Just like one astrologer has said that Jawaharlal Nehru has become a dog in Sweden. You know that? Guest (1): No, I don't. Prabhupada: Yes. In Delhi, one astrologer. Guest (1): Delhi, some astrologer said? Prabhupada: Yes. Guest (1): What does the government of India say about that, any comment? Prabhupada: That I do not know. Guest (1): Are they going to worship there? (laughter) Prabhupada: Well, they do not believe in astrology. Therefore they cannot take any step. They do not believe in next life, so they cannot take any step. And whether it is a fact or not, because they do not believe in next life, so what is the use of taking step? Is it as good as to say that Jawaharlal Nehru has become Indra. If somebody says like that, so they'll have to discard this thing also, and they have to discard that thing also. Because they do not believe in the next life. Room Conversation -- September 2, 1973, London Yasomatinandana: Nehru was a big atheist too, he openly declared. Prabhupada: Yes, he was first-class atheist. Now he has become a dog. Yes, some astrologer has said. He has become a dog in Sweden. A man has got two dogs. Out of the two he is one. Yasomatinandana: Nehru? Prabhupada: Yes. That is quite believable. Yasomatinandana: Yes Prabhupada, it's a fact. Svarupa Damodara: How does he know that is...? Yasomatinandana: It's fortunate to become a dog. Prabhupada: Ha? The astrologers, they sometimes approached. Ah, what is the position of this man, Vivekananda, Ramakrishna, Gandhi? And they say something. So he has said about Nehru like this. Astrologer, he was hesitating, then he said. It was spoken by one very respectable person, Sridhara Maharaja. Morning Walk -- December 8, 1973, Los Angeles

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