KAMIKA
EKADASHI Maharaja Yudhisthira dijo: “¡Oh, Supremo Señor!, Yo he escuchado de ti las glorias del ayuno en Deva - Sayani Ekadashi que ocurre durante la quincena brillante del mes de Asadha (Junio – Julio). ¡Oh, Govinda! Por favor, ahora me gustaría escuchar acerca del Ekadashi que ocurre durante la quincena oscura del mes de Shravana (Julio – Agosto). Sé misericordioso conmigo y explícame sus glorias. ¡Oh, Vasudeva!, Te ofrezco mis humildes reverencias”. El Supremo Señor Sri KRSNA respondió: “¡Oh, Rey!, Por favor escucha atentamente como te voy a describir acerca de la auspiciosa influencia de este sagrado Ekadashi, que remueve todos los pecados. Narada Muni una vez le preguntó al Señor Brahma acerca de este mismo asunto: “¡Oh, regente de todo!,”-dijo Naradaji: ¡Oh, tú que estas sentado sobre el trono de la flor de loto, por favor dime el nombre del Ekadashi que ocurre durante la quincena oscura del mes de Shravana y por favor, también dime cuál es la Deidad que debe ser adorada en este sagrado día, el proceso que uno debe seguir para observarlo y los méritos que uno recibe como recompensa.” El señor Brahma respondió: “Mi querido hijo Narada, para el beneficio de toda la humanidad gustosamente te diré acerca de todo lo que deseas saber, por solamente escuchar las glorias de Kamika Ekadashi, uno obtiene méritos iguales que los obtenidos por ejecuta un sacrificio de Caballo. Ciertamente obtiene un gran mérito aquel que adora o aquel que medita en los pies de loto del Señor Gadhadara, el de cuatro brazos, que sostiene una caracola, un disco, una masa, una flor de loto en sus manos y que también es conocido como Sridhara, Hari, Vishnu, Madhava y Madhusudana y la bendición alcanzada por una persona que adora exclusivamente al Señor Vishnu esta muy lejos de ser tan grande como los obtenidos por alguien que toma un baño sagrado en el Ganges en Kasi (Varanasi) en el bosque de Naimisaranya o Puskara donde yo soy adorado.(1) Pero aquel que observa Kamika Ekadashi y también adore al Señor KRSNA alcanzará tanto mérito como el que tiene Darshana al Señor Kedaranatha en los Himalayas o aquel que se baña en Kurukshetra durante un eclipse Solar o uno que dé la tierra entera en caridad incluyendo sus bosques, montañas y océanos o uno que se bañe en el río Gandaki o río Godavari en una noche de Luna Llena y en día Lunes cuando Júpiter se encuentra en el signo de Leo”. Observando Kamika Ekadashi se obtienen los mismos méritos logrados por dar en caridad una vaca lechera y a su becerro con todos sus alimentos. En este día quienquiera que adore al Señor Sridhara-deva será muy querido por el Señor Vishnu que es glorificado por los semidioses Gandharvas, Pannayas y Nagas. Aquellos que están llenos de temor de sus pecados pasados y vivan completamente inmersos y enredados dentro de la ilusión material debe observar este Ekadashi de acuerdo a su habilidad y de esa forma obtener la liberación. Este Kamika Ekadashi es uno de los más puros y el más poderoso para remover los pecados. ¡Oh, Narada!, Una vez el Señor Sri Hari dijo acerca de este Ekadashi: “Aquel ayune en Kamika Ekadashi obtiene mucho más mérito de aquel que estudia toda la literatura védica o espiritual”. Quienquiera que observe este ayuno en particular y permanece despierto toda la noche, nunca podrá experimentar el enojo de Yamaraja, la muerte personificada. Quienquiera que observe Kamika Ekadashi no tendrá que sufrir en nacimientos futuros y en el pasado muchos yoguis que ayunaron en este día fueron al mundo espiritual. Uno debe seguir sus auspiciosos ejemplos y observar estrictamente este día de ayuno. Aquel que adore al Señor Hari, con hojas de Tulasi será liberado de pecado y estará libre de la contaminación del pecado, tal como una flor de loto, aunque esté en el agua no es tocada por ella. Aquel que ofrece al Señor Hari una sola hoja del árbol de Tulasi obtiene mucho mérito como aquel que da en caridad 200 gramos de oro y 800 gramos de plata. La Suprema Personalidad de Dios está muy complacido con aquel que le ofrece una sola hoja de Tulasi con aquel que le ofrece perlas, rubíes, topacios, diamantes, lapislázulis, zafiros, piedras gomedha y corales. Aquel que le ofrece al Señor Kesava Mañjaris recién crecidas de la sagrada planta Tulasi, se libera de todos los pecados que haya cometido durante esta o cualquier otra vida. Realmente el meritorio Darshana a Tulasi en Kamika Ekadashi removerá todo pecado y simplemente por tocarla y orarle, quita de en medio toda clase de enfermedad. Aquel que riegue a Tulasi, nunca más debe tener miedo al Señor de la muerte Yamaraja. Aquel que plante o transplante a Tulasi residirá con el Señor KRSNA en su propia morada. A Srimati Tulasi Devi, quien otorga la liberación por medio del Servicio devocional, uno debe ofrecerle diariamente respetuosas reverencias. Hasta Chitragupta, el secretario de Yamaraja no puede calcular el mérito obtenido por aquel que ofrezca en este día de Ekadashi una lámpara ardiente de ghee a Srimati Tulasi Devi que es tan querido para la Suprema Personalidad de Dios Sri KRSNA, y todos los antepasados de aquel que haya ofrecido una brillante lámpara al Señor KRSNA en este día, serán liberados de todos sus pecados y ascenderán a los planetas celestiales y beberán el néctar de ese lugar. Aquel que ofrezca una lámpara de ghee o aceite de sésamo al Señor KRSNA en este día será liberado de todos sus pecados y entrará a la morada de Surya, el dios del Sol, con un cuerpo tan brillante como 10 millones de lámparas juntas. (2) Yudhisthira, El Señor KRSNA concluyó: “Estas fueron las palabras del Señor Brahma cuando le hablo a Narada Muni concerniente a las incalculables glorias de Kamika Ekadashi, que remueve todos los pecados. Este sagrado día anula hasta el pecado de matar a un brahmana o de matar a un niño en el vientre de su madre y este sagrado día promueve a uno al mundo espiritual. Quienquiera que escuche con fe estas glorias de Kamika Ekadashi del Brahma-Vaivarta Purana se libera de todo pecado y retornará a casa, a Vishnu Loka. Así termina la narración de las glorias Shravana KRSNA Ekadashi o Kamika Ekadashi del Brahma Vaivarta Purana. NOTAS 1 - El Puskara - Ksetra es solo un templo de la tierra donde el Señor Brahma es formalmente adorado. 2 - Este Ekadashi es así de poderoso que si uno es incapaz de ayunar simplemente siguiendo las prácticas mencionadas aquí, él será elevado a los planetas celestiales con todos sus antepasados. 3 - Quien mata a un brahmana y luego escucha acerca de las glorias de Kamika Ekadashi será liberado de las reacciones de sus pecados. Sin embargo, uno no debe pensar de antemano que puede matar a un brahmana y luego quedar impune de pecado simplemente por escuchar este Ekadashi. Tal actitud de pecado es una abominación.
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The Glories of the Holy Name Srimad-Bhagavatam 6.2.15 Vrndavana, September 18, 1975 Prabhupada: patitah skhalito bhagnah sandastas tapta ahatah harir ity avasenaha puman narhati yatanah [SB 6.2.15] These are the, some of the practical examples. There are persons who criticize chanting of Hare Krsna mantra. Namnad artha-vada. Because the glories of the holy name are described here, that one can become free from the sinful reaction of life simply by chanting the holy name of the Lord, so sometimes those who are not in the line, they think, "It is too much. It is too much." So the next verse, the... It is advised... Not it is too much. You can test it. Test it. What is that test? Patita. When you fall down from a high place... Suppose from the roof you may fall down, patitam. Skhalita: you may slip and fall down. Bhagnah: by falling down you may break your bones. Then sandastah: you may be bitten by some animal -- cats, dogs, a snake. There are so many, domestic. Then tapta: you may be burned. And ahatah: you may be injured from others. Then during this time you can test, practical. What is that test? Harir ity avasena aha. Try to chant Hare Krsna. Puman. If anyone does so, na arhati yatanah. You'll immediately feel that from the injuries you are not feeling pain. This is practical seen. Even a snake bite... You may be saved. The author says, never says, that you may be saved from death, but the suggestion is that you may not feel much pain. This is practical. Because this material world is full of dangers, these symptoms of dangerous position, patitam skhalito bhagnah... Especially in the modern age, in the Western countries, accident, motor accident and die, is very common thing nowadays. Here also it is becoming. On the whole, even there is no motor accident, there are so many accidents. In every step there is danger. Padam padam yad vipadam [SB 10.14.58]. This material world means every step there is danger. There is no question of safety. At any moment. Therefore Prahlada Maharaja recommended, kaumaram acaret prajno dharman bhagavatan iha. Why in the beginning of childhood one should learn bhagavata-dharma? Durlabham manusam janma. Somehow or other, we have got this body, human form of body, durlabham, after many, many births. They do not know. The foolish persons, they do not know what is the value of this human form of life. Jalaja nava-laksani sthavara laksa-vimsati, krmayo rudra-sankhyatah. In this way 8,400,000 different forms of life we have to pass through. Then we have got this. Especially a civilized human being. The human race, they are also 400,000..., 400,000 types. Out of them, those who are civilized, they are called Aryans. Aryan means civilized. Aryan means those who are making progress. They are called Aryans. So amongst the Aryans there is the division -- brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha. The Aryans, they do follow it, these Vedic principles, varnasrama-dharma. Varnasramacaravata purusena parah puman, visnur aradhyate [Cc. Madhya 8.58]. What is the purpose of varnasrama? Now, visnu aradhana. Why Visnu aradhana? There are so many other demigods. That is also answered by Lord Siva. When he was asked by Parvati, "What is the best form of worship?" he recommended, aradhananam sarvesam: "There are many different types of worship." Sarvesam. Visnur aradhanam param. He never said, Lord Siva, that "My aradhana is..." Krsna says, mam ekam saranam vraja, but no other demigod has ever said. No. You'll never find. Here Lord Siva says, visnur aradhanam param. Then again he stresses, tasmat parataram devi madiyanam, tadiyanam aradhanam: "Visnu aradhanam is the best, but better than this best there is another aradhanam." What is that? Tadiyanam aradhananam: "To worship the Vaisnava." Visnu aradhana is the topmost, but Vaisnava aradhana is still more. Narottama dasa Thakura therefore says, chadiya vaisnava-seva, nistara payeche keba. The Vaisnava aradhana is so important. Therefore Krsna says, tad viddhi pranipatena pariprasnena sevaya upadeksyanti tad jnanam jnaninas tattva-darsinah [Bg. 4.34] Tattva-darsi. This word tattva is very important. Unless one is tattva-darsi, there is no use to take instruction from him. Useless waste of time. Tattva-darsi means... Krsna says in another place, manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. Siddhi means liberated, means who has no more the bodily concept of life. This is the Vedic meaning of aham brahmasmi. Aham: "I, the spiritual spark, I am not this matter. I am a spirit soul." That is brahmasmi. So long we are in the bodily concept of life, that is called jiva-bhuta-mamivamso jiva-bhutah -- conditioned soul. And when one understands aham brahmasmi, that is called [SB 4.30.20] brahma-bhuta. There are two words. The conditioned soul is called jiva-bhuta. He is thinking, "I am American," "I am Indian," "I am brahmana," "I am ksatriya," "I am cat," "I am dog," "I am this," "I am that." That is called jiva-bhuta. And in the human form of life, when he studies athato brahma jijnasa, when he is inquisitive to understand Brahman, spirit, that is real life. Jivasya tattva-jijnasa. In the Srimad Bhagavatam it is said that dharmartha-kama-moksa [SB 4.8.41]. So moksa means tattva-jijnasa. Jivasya tattva-jijnasa na yas ceha karmabhih. So that tattva-jijnasa means to understand Krsna. You'll find in the Bhagavad-gita, kascid vetti mam tattvatah. The same. Tattva-jijnasa... Who will inquire about tattva? Those who are siddha. So that siddha stage, brahma-bhuta stage, is not for everyone. Manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. Out of many millions of persons, one may be interested how to become siddha, to understand aham brahmasmi. That is called siddha. And yatatam api siddhanam kascid vetti mam tattvatah [Bg. 7.3]. This is called tattva-jijnasa. So tattva-jijnasa is meant for the siddhas, not for the fools and rascals. They cannot. They are inquiring, ke apa haya. (Hindi?) You find in the market, big, big merchants, they have got exchange in Calcutta, Bombay. The inquiry is ke apa haya. So not that inquiry. Ke apa haya, share cut ke apa haya, cao ke apa haya, dal ke apa haya.(?) Not That is not tattva-jijnasa. Tattva-jijnasa means "What is Brahman?" That is tattva-jijnasa, because Vedas indicates that "Try to understand aham brahmasmi, 'You are Brahman.' " Tat tvam asi. So 'ham. So this is the Vedic injunction. So the Vedic injunction, tattva-jijnasa, that is the first aphorism in the Vedanta-sutra. Athato brahma-jijnasah: "The human form of life is meant for inquiring about the Absolute Truth." Therefore Bhagavata explains, jivasya tattva-jijnasa. That is the explanation of Brahma-sutra. Therefore you will find at the end of each chapter of Srimad Bhagavatam, srimad-bhagavate maha-purane brahma-sutra-bhasye. The Srimad Bhagavatam is the real comment on Brahma-sutra, Vedanta-sutra. Vedanta-sutra was compiled by Vyasadeva. He summarized all the Vedic knowledge, summarized all Vedic knowledge into Brahma-sutra, in nutshell. Then he was not satisfied, although he made so many Puranas, Mahabharata, Brahma-sutra, Upanisads and... Means these were correct. He wrote into letters in the book. Being compassionate on the people of this age, all fools and rascals -- they have no good memory -- therefore he compiled all these Vedas into writing. Before that, there was no writing. People were so sharp in memory, simply by hearing from the guru, they will remember. Simply. The education and the brain and the capacity was so nice. So that is not possible in the age. Everything is diminishing. The strength, bodily strength, is diminishing. The memory is diminishing. The duration of life is diminishing. Man's propensity to be merciful is diminishing. At the present moment, even in the civilized world, so-called civilized, if one man is being killed on the open street, nobody will go and help him because the tendency for showing mercy to others, that is diminishing. And bodily strength is diminishing. Memory is diminishing. Dharma, the principle of religion, that is diminishing. This is calculated. Therefore brahma-jijnasa. When Caitanya Mahaprabhu was questioned by Prakasananda Sarasvati at Benares, follower of Sankara philosophy, that... There was meeting between Caitanya Mahaprabhu... Caitanya Mahaprabhu did not like to meet the Mayavadi sannyasis. He used to live alone. But sometimes these Mayavadi sannyasis, they were criticizing Him that "This Bengali sannyasi comes from Bengal, and He does not indulge in reading Brahma-sutra or Vedanta-sutra. He dances and chants with some ecstatic people. What kind of sannyasi He is? A sannyasi is meant for studying Vedanta-sutra, Sankhya philosophy." Some of them were very learned scholars. There's no doubt about it. But when Caitanya Mahaprabhu was inquired by Prakasananda Sarasvati, "Sir, I learned that in your previous life..." He was a learned scholar. He was known as Nimai Pandita. "And You have taken sannyasa. So instead of reading Sankhya philosophy and Vedanta-sutra, You are simply chanting and dancing with some fanatics. What is this?" This was the question. Caitanya Mahaprabhu replied that "Sir, if I reply your question candidly, please do not be sorry." "No, I am not sorry. We are prepared." "Because My guru maharaja saw Me: I am the greatest fool." Guru more murkha dekhi, karila vedanta nahi tava adhikara [Cc. Adi 7.71]. He became a fool. The purpose was that at the the present moment they are simply fools and rascals. What they will understand about Vedanta? Therefore the sastric injunction is harer nama harer nama harer namaiva kevalam [Cc. Adi 17.21]. So there was very long discussion, and all the sannyasis, sixty thousand sannyasis, they were convinced about Caitanya Mahaprabhu's philosophy, His explanation of the Upanisad. So it is not that the Caitanya Mahaprabhu's sampradaya is simply chanting and dancing. If required, they are prepared to answer all Vedic discussion. They are prepared. We have got so many books, all Vedic discussions. Not that we are simply indul... But this is sufficient. Simply chanting is sufficient. But if one thinks like Prakasananda Sarasvati, that "These people simply chant and dance..." Sometimes one sannyasi accused us like that. Germany or some...? That Bharati? So we answered them that "Come on. We have got at least seventy-five books, four hundred pages each, to teach you Krsna consciousness. Come on." So we are prepared. It is not that. We are the followers of Caitanya Mahaprabhu. He was chanting and dancing, but when there was Prakasananda Sarasvati, when there was Sarvabhauma Bhattacarya, He discussed Vedanta very elaborately, not with fools and rascals. A pandita like Sarvabhauma Bhattacarya, a sannyasi like Prakasananda Sarasvati who knew what is Vedanta, what is Vedas -- then we are prepared, because we know certainly. Krsna says, vedais ca sarvair aham eva vedyam [Bg. 15.15]. If anyone understands Krsna, it is to be understood that he has studied all the Vedas. There is no doubt about it. Vedais ca sarvair aham eva vedyam [Bg. 15.15]. bahunam janmanam ante jnanavan mam prapadyate vasudevah sarvam iti sa mahatma sudurlabhah [Bg. 7.19] So everything is explained there. We are preaching Krsna consciousness not with empty hand. We are prepared to talk on Vedanta. We are prepared to talk on Upanisad. And the conclusion is krsnas tu bhagavan svayam [SB 1.3.28]. Ete camsa-kalah pumsam krsnas tu bhagavan svayam. This is the conclusion. Krsna also confirms that mattah parataram nanyat kincid asti dhananjayah, pranava [Bg. 7.7]. Sometimes they take pranavah as the Supreme. Krsna says, pranavah aham sarva vedesu: "This pranava, omkara, in all the Vedas, that is I am. That is My sound representation." So this holy name of Krsna is so powerful that simply by chanting, one can become liberated. This is the blessing of Sri Caitanya Mahaprabhu. He said, iha haite sarva siddhi haibe tomara. All siddhis. Ceto-darpana-marjanam [Cc. Antya 20.12]. Siddhi means to cleanse the heart. That is siddhi. Because we are now materially obsessed, we are thinking, "I am Indian," "I am American," "I am this and that," all material -- upadhi. And bhakti means when you are freed from the upadhi, then bhakti begins. brahma-bhutah prasannatma na socati na kanksati samah sarvesu bhutesu mad-bhaktim labhate param [Bg. 18.54] Then bhakti begins. Bhakti is not for the person who is not liberated, because as soon as you begin bhakti, devotional service, you immediately come to the liberated platform. That is stated in the Bhagavad-gita. mam cavyabhicarini bhakti-yogena yah sevate sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26] Bhakti, beginning of bhakti, means immediately he is on the Brahman platform. We are trying to understand aham brahmasmi, but if you take to devotional service you are immediately on the platform of brahma-bhuyaya kalpate. So this is the scientific understanding of brahma-bhutah stage, or aham brahmasmi, and... Everything is explained in the Bhagavad-gita. So therefore this name is Brahman. The holy name of Lord is Brahman, Brahman's name. Brahman's name means Brahman. Because Brahman is Absolute, He is not different from His name, He is not different from His form, He is not different from His quality. Otherwise how we are worshiping this form of Krsna here? This Krsna and that Krsna... There is no "this" and "that." Krsna is one. But even if we think that this is the statue of Krsna, that is our misconception. It is not statue. It (is) Krsna. We have to prepare our eyes to see Him. Just like Caitanya Mahaprabhu. When He entered Jagannatha temple, He immediately fainted -- "Here is Krsna. Here is Krsna" -- because He had the eyes to see Krsna. So we have to prepare our eyes to see. That eye is also explained in the Brahma-samhita: premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu vilokayanti [Bs. 5.38], to develop your love of Krsna. Then Krsna will be revealed. Sevonmukhe hi jihvadau svayam eva sphuraty adah [Brs. 1.2.234]. So you cannot understand Krsna by argument or by your these staring eyes. No. You have to prepare your eyes, you have to prepare your ear, you have to prepare your nose, you have to prepare your tongue, you have to prepare your hand, you have to prepare your leg -- all the senses. sarvopadhi-vinirmuktam tat-paratvena nirmalam hrsikena hrsikesa- sevanam bhaktir ucyate [Cc. Madhya 19.170] These senses, now it is upadhi. I am thinking, "I am American; therefore my hand is American, my leg is American, my eyes are American." No. You have to become free from these "American eyes" or "Indian eyes" or "brahminical eyes" or... No. Pure eyes. Sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170]. When your eyes are purified from all these designations, when your senses are purified, then nirmalam... Nirmalam means purified. That senses... Purification does not mean that you are senseless. No. Just like cataract operation of the eyes does not mean pluck out the eyes. No. The eyes will remain; the cataracts will be taken away. Then you will see. So when your material conception of life is finished, aham brahmasmi. That is called aham brahmasmi. And to simply realize aham brahmasmi will not stay. You have to go further. brahma-bhutah prasannatma na socati na kanksati samah sarvesu bhutesu mad-bhaktim labhate param [Bg. 18.54] If you make further advance, then your Brahman activities will begin, and that is called bhakti, para-bhakti. Thank you very much. (end) >>> Ref. VedaBase => Srimad-Bhagavatam 6.2.15 -- Vrndavana, September 18, 1975 SB 5.2.1śrī-śuka uvāca evaṁ pitari sampravṛtte tad-anuśāsane vartamāna āgnīdhro jambūdvīpaukasaḥ prajā aurasavad dharmāvekṣamāṇaḥ paryagopāyat. Palabra por palabra: śrī-śukaḥ — Śrī Śukadeva Gosvāmī; uvāca — dijo; evam — así; pitari — cuando su padre; sampravṛtte — emprendió el sendero de la liberación; tat-anuśāsane — conforme a su orden; vartamānaḥ — situado; āgnīdhraḥ — el rey Āgnīdhra; jambū-dvīpa-okasaḥ — los habitantes de Jambūdvīpa; prajāḥ — ciudadanos; aurasa- vat — como si fuesen sus hijos; dharma — principios religiosos; avekṣamāṇaḥ — seguir estrictamente; paryagopāyat — completamente protegidos. Traducción: Śrī Śukadeva Gosvāmī continuó: Después de que su padre, Mahārāja Priyavrata, partiera para someterse a austeridades y de este modo seguir el sendero de la vida espiritual, el rey Āgnīdhra obedeció su orden de principio a fin. Siguió estrictamente los principios de la religión, y brindó plena protección a los habitantes de Jambūdvīpa, como si de sus propios hijos se tratara. Significado: Mahārāja Āgnīdhra, siguiendo la instrucción de Mahārāja Priyavrata, su padre, gobernó a los habitantes de Jambūdvīpa siguiendo los principios religiosos. Esos principios son exactamente lo contrario de los principios del ateísmo hoy vigentes. Como se afirma claramente en el verso, el rey protegió a los ciudadanos del mismo modo que un padre protege a los hijos que ha engendrado. Con la palabra dharmāvekṣamāṇaḥ, «siguiendo estrictamente los principios religiosos», se describe también el modo en que gobernó a sus súbditos. El jefe ejecutivo del estado tiene el deber de velar porque los ciudadanos sigan estrictamente los principios de la religión. Los principios religiosos védicos comienzan con el varṇāśrama-dharma, los deberes de los cuatro varṇas y de los cuatro āśramas. Dharma se refiere a los principios establecidos por la Suprema Personalidad de Dios. El primero de esos principios del dharma, de la religión, es cumplir con los deberes de esas cuatro órdenes sociales tal como ordena la Suprema Personalidad de Dios. Atendiendo a las cualidades y las actividades de las personas, la sociedad debe dividirse en brāhmaṇas, kṣatriyas, vaiśyas y śūdras; se establece también una segunda división entre brahmacārīs, gṛhasthas, vānaprasthas y sannyāsīs. El jefe del estado tiene el deber de velar porque sus súbditos sigan estrictamente esos principios religiosos. No debe actuar únicamente de un modo oficial; debe ser como un padre que siempre desea lo mejor para sus hijos. Un padre observa estrictamente si sus hijos están cumpliendo con sus deberes, y a veces también les castiga. Con respecto a estos principios, los presidentes y jefes ejecutivos de la era de Kali hacen exactamente lo contrario: se limitan a recaudar impuestos sin preocuparse lo más mínimo de si se siguen o no los principios religiosos. Es más; hoy en día los jefes ejecutivos fomentan todo tipo de actividades pecaminosas, y especialmente la vida sexual ilícita, el consumo de alcohol y otras drogas, la matanza de animales y los juegos de azar. En la India, esas actividades pecaminosas son ahora bastante notables. Hace cien años, esos cuatro principios de la vida pecaminosa estaban estrictamente prohibidos en las familias hindúes; hoy en día, sin embargo, han entrado en todas las familias; debido a ello, no pueden seguir principios religiosos. En contraste con los principios de los reyes de antaño, en la actualidad el estado sólo se preocupa de hacer propaganda para recaudar impuestos, y ya no se hace responsable del bienestar espiritual de los ciudadanos. Al estado actual no le importan los principios religiosos. El Śrīmad-Bhāgavatam predice que en Kali-yuga el gobierno seguirá los principios de dasyu-dharma, esto es, el deber prescrito de los ladrones y maleantes. Los jefes de estado contemporáneos son ladrones y maleantes que saquean a sus súbditos, en lugar de protegerles. Los ladrones y maleantes roban sin preocuparse de la ley; pero en la era de Kali, como se explica en el Śrīmad-Bhāgavatam, serán los propios legisladores quienes robarán a los ciudadanos. Otra predicción que ha de cumplirse, y que ya está empezando a ocurrir, es que, debido a las actividades pecaminosas de los ciudadanos y del gobierno, las lluvias serán cada vez más escasas, hasta que la sequía sea permanente y no se coseche ningún tipo de cereal. La gente sólo tendrá carne y semillas para comer, y muchas personas buenas, de inclinaciones espirituales, tendrán que abandonar sus hogares ante el excesivo agobio de las sequías, los impuestos y el hambre. El movimiento para la conciencia de Kṛṣṇa es la única esperanza que le queda al mundo para salvarse de esa devastación. Es el movimiento más científico y autorizado, y promueve el bienestar verdadero de toda la sociedad humana. SB 5.1.35naivaṁ-vidhaḥ puruṣa-kāra urukramasya puṁsāṁ tad-aṅghri-rajasā jita-ṣaḍ-guṇānām citraṁ vidūra-vigataḥ sakṛd ādadīta yan-nāmadheyam adhunā sa jahāti bandham Palabra por palabra: na — no; evam-vidhaḥ — así; puruṣa-kāraḥ — influencia personal; uru- kramasya— de la Suprema Personalidad de Dios; puṁsām — de los devotos; tat- aṅghri — de Sus pies de loto; rajasā — por el polvo; jita-ṣaṭ-guṇānām — que han superado la influencia de las seis clases de azotes materiales; citram — maravilloso; vidūra-vigataḥ — la persona de quinta clase, el intocable; sakṛt — una sola vez; ādadīta — si pronuncia; yat — cuyo; nāmadheyam — santo nombre; adhunā — inmediatamente; saḥ — él; jahāti — abandona; bandham — cautiverio material. Traducción: Mi querido rey, el devoto que se ha refugiado en el polvo de los pies de loto del Señor puede trascender la influencia de los seis azotes de la materia, es decir, el hambre, la sed, la lamentación, la ilusión, la vejez y la muerte, y puede conquistar la mente y los cinco sentidos. Sin embargo, no es nada maravilloso que el devoto puro del Señor pueda hacer eso, pues incluso la persona que está fuera de las cuatro castas - un intocable - se libera inmediatamente del cautiverio de la existencia material si pronuncia el santo nombre del Señor aunque sólo sea una vez. Significado: Śukadeva Gosvāmī estaba hablando a Mahārāja Parīkṣit acerca de las actividades del rey Priyavrata; como era posible que el rey tuviera dudas acerca de esas actividades tan maravillosas y extraordinarias, Śukadeva Gosvāmī le reiteró: «Mi querido rey, no dudes de las maravillosas actividades de Priyavrata. Todo es posible para el devoto de la Suprema Personalidad de Dios, pues el Señor también es famoso con el nombre de Urukrama». Urukrama es un nombre del Señor Vāmanadeva, quien llevó a cabo la maravillosa actividad de ocupar los tres mundos con tres pasos. El Señor Vāmanadeva pidió a Mahārāja Bali tres pasos de tierra, y cuando Mahārāja Bali consintió en dárselos, el Señor inmediatamente cubrió el mundo entero con dos pasos, y, para poder dar el tercero, puso Su pie sobre la cabeza de Bali Mahārāja. Śrī Jayadeva Gosvāmī dice: chalayasi vikramaṇe balim adbhuta-vāmana pada-nakha-nīra-janita-jana-pāvana keśava dhṛta-vamāna-rūpa jaya jagadīśa hare «¡Toda gloria al Señor Keśava, que adoptó la forma de un enano! ¡Oh, Señor del universo, que apartas de tus devotos todo lo que no es auspicioso! ¡Oh, maravilloso Vāmanadeva! Tú engañaste al gran demonio Bali Mahārāja con Tus pasos. El agua que tocó las uñas de Tus pies de loto cuando atravesaron la cubierta del universo es el río Ganges, que purifica a todas las entidades vivientes». Como el Señor Supremo es todopoderoso, puede hacer cosas que a los hombres comunes les parecen maravillosas. De la misma manera, el devoto que se ha refugiado en los pies de loto del Señor, por la gracia del polvo de esos pies de loto también puede hacer cosas maravillosas, inimaginables para los hombres comunes. Por esa razón, Caitanya Mahāprabhu nos enseña a refugiarnos en los pies de loto del Señor: ayi nanda-tanuja kiṅkaraṁ patitaṁ māṁ viṣame bhavāṁbudhau kṛpayā tava pāda-paṅkaja- sthita-dhūlī-sadṛśaṁ vicintaya «¡Oh, hijo de Nanda Mahārāja!, yo soy Tu sirviente eterno, pero de un modo u otro, he caído en el océano del nacimiento y la muerte. Por favor, sácame de este océano de muerte y sitúame como uno de los átomos de Tus pies de loto». El Señor Caitanya nos enseña a entrar en contacto con el polvo de los pies de loto del Señor, pues entonces es indudable que obtendremos el mayor de los éxitos. Debido al cuerpo material, todas las entidades vivientes de la existencia material están constantemente afligidas por seis azotes, ṣaḍ-guṇa: el hambre, la sed, la lamentación, la ilusión, la invalidez y la muerte. Otros ṣaḍ-guṇa, además de éstos, son la mente y los cinco órganos de los sentidos. Nada diremos del devoto santificado, pues incluso un caṇḍāla, un paria intocable, se libera de inmediato del cautiverio material si pronuncia el santo nombre del Señor aunque sea una sola vez. Los brāhmaṇas de casta dan a veces el argumento de que nadie puede incorporarse a la orden brahmínica sin cambiar antes de cuerpo, pues el cuerpo que ahora tenemos es el resultado de las actividades pasadas, y si alguien nace en una familia brāhmaṇa es porque en el pasado ha actuado como brāhmaṇa. Basándose en esto, sostienen que no se puede considerar brāhmaṇa a nadie que no haya nacido en un cuerpo de brāhmaṇa. Sin embargo, en este verso se dice que incluso un vidūra-vigata, un caṇḍāla intocable de quinta clase, se libera si pronuncia el santo nombre del Señor aunque sea una sola vez. Liberarse significa cambiar de cuerpo. Esto lo confirma Sanātana Gosvāmī: yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām Cuando una persona recibe de un devoto puro la iniciación en el canto del santo nombre del Señor, el cuerpo de esa persona - aun si se trata de un caṇḍala - cambia a medida que sigue las instrucciones del maestro espiritual. Aunque no podemos ver cómo ha cambiado el cuerpo, debemos aceptar, basándonos en las afirmaciones autorizadas de los śāstras, que ese cambio se ha producido. Esto debe entenderse sin argumentaciones. Este verso dice claramente: sa jahāti bandham: «Abandona su cautiverio material». El cuerpo es una representación simbólica del cautiverio material que cada entidad viviente recibe según su propio karma. Aunque a veces no vemos que el cuerpo denso cambie, el canto del santo nombre del Señor Supremo provoca cambios inmediatos en el cuerpo sutil; debido a esos cambios sutiles, la entidad viviente se libera inmediatamente del cautiverio material. Después de todo, son los cambios en el cuerpo sutil los que determinan que el cuerpo denso cambie. Tras la destrucción del cuerpo denso, el cuerpo sutil lleva a la entidad viviente desde el cuerpo en que ahora se encuentra a otro cuerpo distinto. El factor predominante en el cuerpo sutil es la mente; por lo tanto, cuando alguien tiene la mente siempre absorta en recordar las actividades o los pies de loto del Señor, debe entenderse que esa persona ya ha cambiado su cuerpo actual y se ha purificado. Por lo tanto, es un hecho irrefutable que un caṇḍala, o cualquier persona caída o de bajo nacimiento, puede elevarse a la posición de brāhmaṇa si se somete a un proceso genuino de iniciación. Non-Anxiety-Ask for It by Name Srimad-Bhagavatam 6.2.14 Vrndavana, September 17, 1975 Prabhupada: All right. Sanketyam, "indication." sanketyam parihasyam va stobham helanam eva va vaikuntha-nama-grahanam asesagha-haram viduh [SB 6.2.14] Everyone should know, viduh. Generally we do not know what is the power of vaikuntha-nama. namnam akari bahudha nija-sarva-saktis tatrarpita niyamitah smarane na kalah etadrsi tava krpa bhagavan mamapi durdaivam idrsam ihajani nanuragah Caitanya Mahaprabhu regretted that the holy name of Krsna is so powerful that all the potencies or all the energies in the Absolute Person, the same thing you'll find in His name, in His form. But these things are not understood by less intelligent class of men. To understand these things means to know Krsna in truth. manusyanam sahasresu kascid yatati siddhaye yatatam api siddhanam kascid vetti mam tattvatah [Bg. 7.3] This is tattva, truth, that Krsna, the Supreme Person, His holy name, His form, His attributes, His pastimes, His paraphernalia, His dhama... Just like we are in Vrndavana-dhama. So why Vrndavana-dhama is worshiped? Because the Vrndavana-dhama is not different from Krsna. When you take little dust of Vrndavana-dhama and take it, that means you are taking the dust of Krsna's lotus feet, and you take it. Vrndavana-dhama, so important. So Vrndavana-dhama, ordinary man cannot see. Therefore Narottama dasa Thakura says, rupa-raghunatha-pade haibe akuti kabe hama bujhabo sri yugala-piriti visaya chadiya kabe suddha ha'be mana kabe hama herabo sri-vrndavana Vrndavana, if you come from anywhere by the train and airplane and see Vrndavana, that is not seeing Vrndavana. Vrndavana seeing means visaya chadiya kabe suddha ha'be mana kabe hama herabo sri-vrndavana When we shall be free from visaya... Visaya means ahara-nidra-bhaya-maithunam. So who can give up visaya unless he is a great devotee? Others cannot. Visaya, it is very difficult. But if one is advanced devotee -- param drstva nivartate [Bg. 9.59] -- they can give up. So if you come to Vrndavana and arrange for a visaya-bhoga-ahara-nidra-bhaya-maithunam -- then Vrndavana is far away. Visaya chadiya. The whole Krsna consciousness movement is on the basis of visaya chadiya. And Sri Locana dasa Thakura also sings, visaya chadiya se rase majiya, mukhe bolo hari hari. Visaya chadiya. If... Of course, in the beginning it is not possible, but the ultimate goal of life is to give up visaya -- no more ahara-nidra-bhaya-maithuna. That is called visaya chadiya. Just like Raghunatha dasa Gosvami did. He came here, lived in Vrndavana. He was a very, very rich man's son. Five hundred years ago his father's income was twelve lakhs of rupees. Now it may be crores of rupees. Five hundred years He was such a rich man's son. And very beautiful wife. Because Raghunatha dasa Gosvami was restless, he was always trying to go with Caitanya Mahaprabhu, so his father and uncle He was the only son of these two brothers. So they thought that "This boy is very restless. He wants to go away with Caitanya Mahaprabhu. Let him have a very nice, beautiful wife and he'll be attracted." But he was not attracted. He was not even going inside the house. He was lying down outside the house, young man. He had no taste for visaya. Visaya chadiya. Therefore later on he became Raghunatha dasa Gosvami. Formerly he was simply Raghunatha, and when he joined Caitanya Mahaprabhu, then he became Raghunatha dasa Gosvami. So he was eating... He was living in Radha-kunda, you know, all Vrndavana-vasis. He was eating every alternate days a little butter. That's all. So ahara-nidra-bhaya-maithuna. Nidrahara-viharakadi-vijitau **. This is... The more you have become free from nidra, means sleeping; ahara, eating; and vihara, sex; and... Nidrahara-viharakadi. And so far bhaya, a devotee is not fearful of anything. narayana-parah sarve na kutascana bibhyati svargapavarga-narakesu narakesu api tulyartha-darsinah [SB 6.17.28] A devotee is not interested whether he is going to hell or heaven. Everything is, for him... He knows hell is also kingdom of God and heaven is also kingdom of God. A devotee's kingdom of God means where he gets the chance of serving the Lord. That is wanted. So sanketyam. Therefore in the Hindu families they keep the name of the children with the God's name. Just like this Ajamila, although he was a very, very sinful man, still, because the culture was there, he kept his son's name Narayana. He did not lose the culture, although he was so much sinful. The culture is so important. Still in India, as there is very, very good propaganda to make the people godless atheist, still, you see, find, in Vrndavana thousands and lakhs of people are coming. It is their birthright. Not only in Vrndavana, we have seen wherever we held that Hare Krsna festival, thousands of men were coming. Even the so-called educated. When we held that ceremony in Delhi, L.I.C. Ground, many, many secretaries, officers, they came and they were dancing with their hat-coat-pant. So it is so nice. So some way or other, if you be in touch with this Hare Krsna movement, then your life is successful. Sanketyam. You keep your children's name just like he kept, Narayana. He actually became delivered because he kept his son's name Narayana. Sanketyam parihasyam. Joking. Sometimes they joke: "Oh, these people are chanting 'Hare Krsna, Hare Krsna,' " and they joke also, "Hare Krsna!" sometimes seriously, sometimes joking. So joking, they are chanting Hare Krsna -- that is taken to their credit, although he is joking; he is not serious. Sanketyam parihasyam stobham. Sometimes we make fun. To complete one sentence sometimes we, "Hari," "Krsna," we add it. So that is also accepted. And then helanam eva va. Helanam eva va. Just like sometimes in the Western countries there is propaganda, as it was in Germany. Now they are going in Japan: "These Hare Krsna people are very bad." But he's chanting Hare Krsna. While saying that "Hare Krsna people are very bad," but the "Hare Krsna" is chanted. The helanam eva va. And that is going to their credit. Although they are going to say Just like "Rama chor nahe," and somebody heard, "Nahe Rama chor." So "Rama chor," but because he uttered the name Rama, even he says, "Rama chor," he gets the benefit. Sometimes they joke, "Krsna is Makhanchor." So he is accusing "chor," but because he is chanting "Krsna" he is getting the benefit. So some way or other... Yena tena prakarena manah krsne nivesayet. This is the process. Somehow or other, you engage your mind in Krsna. Yena tena prakarena. Without any regulative principle? Yes. Sarve vidhi-nivesedhah syur etayor eva kinkarah. If you some way or other think of Krsna, then the vidhi-nisedha, vidhi-nisedha, regulative principle and forbidden things Just like we have got our regulative principle that "Chant Hare Krsna mantra at least sixteen rounds." This is called vidhi. And nisedha: don't have illicit sex, don't eat meat, don't have intoxication, don't indulge in gambling. These are nisedha. So sarve vidhi-nisedhah syur etayor eva kinkarah. As soon as you go on chanting the holy name of the Lord, vidhi, sixteen round, this nisedha will automatically follow. Yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah [SB 5.18.12]. This is the process. srnvatam sva-kathah krsnah punya-sravana-kirtanah hrdy antah-stho hy abhadrani vidhunoti suhrt-satam [SB 1.2.17] This is the process. Somehow or other, yena tena prakarena, you think of Krsna, you chant Krsna's name, you just offer your obeisances, and... This temple is here. There are many temples. What is the process? Process... If somebody comes here, he immediately think of Krsna. By seeing Krsna's Deity... Krsna's Deity and Krsna is not different. So even if he thinks that it is some stone Deity, but Krsna's stone Deity... Therefore "Krsna's," he says -- that will benefit him. Some way or other, he is chanting "Krsna." "Krsna and Balarama is very nice in this temple." So that "Krsna" and seeing Krsna, thinking of Krsna, chanting Krsna Man-mana bhava mad-bhakto mad-yaji [Bg. 18.65]. And if you worship Krsna, offer aratika, bhoga, decorate with flowers Sri-vigraharadhana-nitya-nana-srngara-tan mandira-mar...** Even you wash this temple, you get the benefit. Somehow or other, be in touch with this temple, with the holy name, with the Vaisnava. In this way, by constant association-sangat sanjayate kamah -- by association of devotees, you become a Krsna devotee. Actually it is happening. In your country, the Europeans and Americans, say, ten years before the beginning of this movement, you did not know Krsna, every one of you. That's a fact. How you are now mad after Krsna? It is simply because by association. So association is so important thing. You boys and girls in your country, you were so luxuriously living. Why you have left everything and you are after a beggar sannyasi? It is the association. The association is so strong. Therefore Narottama dasa Thakura says, tandera carana-sevi-bhakta-sane vas janame janame mor ei abhilas "Let me engage myself in the service of the Gosvamis and associate with the devotees. I do not want anything." Janame janame mor ei abhilas. Bhaktivinoda Thakura said that kita-janma hau, jatha tuwa das. This association. "Let me become a worm, not a devotee, even worm." Kita. Kita means worm, an insignificant ant, worm. Better to remain as an ant with the association of devotees than to become a Brahma without any devotee's association. Brahma-janme nahi mora as. Bahir-mukha brahma-janme, nahi mora as, kita janma hau, jatha tuwa das. This is Bhaktivinoda Thakura's hankering. So some way or other, we are propagating this association, Krsna consciousness, International Society for Krsna Consciousness. Why? Why we are establishing so many centers? Just to give the people in general the chance of association. It is very important thing, association. Sangat sanjayate kamah. So either kama or lobha or bhaya or enviousness, some way or other connect with Krsna. Just like the gopis. The gopis, they liked Krsna. They did not know that Krsna is the Supreme Lord. They did not know. They liked Krsna. He was a very funny boy, young boy, very beautiful, and these girls were attracted. They went to Katyayani: "Mother Katyayani, please give Krsna as our husband." Their only prayer was that. They did not go to Katyayani for begging: dhanam dehi, rupam dehi, yaso dehi -- no. "Give me Krsna. Give me Krsna." So there is no harm to worship the deity, I mean to say, other demigods. But that is not possible for anyone. That was possible only for the gopis, because they did not know anything except Krsna. Wherever they go, they want Krsna. But we worship demigods not for Krsna -- for my sense gratification. Kamais tais tair hrta-jnana yajanty anya-devatah [Bg. 7.20]. When we worship any other demigods... Just like you worship Ganesa for siddhi, rddhi-siddhi. You will find in mercantile shop, namo ganesaya namah rddhi-siddhi kurdan mile(?). So similarly, we worship Goddess Durga for beautiful wife. These are prescribed in the sastras, that "If you want this, then you worship this Deity. If you want this, then you worship this Deity." So different worshipers of demigods, they are meant for satisfying the senses. But Krsna is not that. You cannot satisfy your senses by worshiping Krsna. That is not possible. Krsna is not order-supplier: "My dear Krsna, please give me this. Then I shall worship You." Krsna does not accept such worship. Krsna said, sarva-dharman parityajya mam ekam saranam: [Bg. 18.66] "You first of all surrender to Me. I am not your order-supplier." This is Krsna's worship. So those who are not taking Krsna as order-supplier, those who are accepting Krsna as order-carrier, he will be successful. Otherwise it will take time. Don't take Krsna as your order-carrier, order-supplier. You become. Hrsikena-hrsikesa sevanam bhaktir ucyate [Cc. Madhya 19.170]. Bhakti means when you engage your senses for satisfaction of Krsna. That is bhakti. And if you take Krsna for satisfying your senses, just like you worship other demigod, that is not bhakti. That is not bhakti. So helanam eva vaikuntha-nama-grahanam asesagha-haram viduh. So some way or other, if we are engaged in chanting the Vaikuntha-nama Vaikuntha-nama. Vaikuntha is Krsna or Visnu. Vigata-kunthad yasmad iti vaikuntha. Here in the material world you are always filled up with kuntha, anxieties. And if you go to Visnu or Krsna, then there is no more kuntha, full freedom without anxiety. Because even if you realize yourself that you are part and parcel of Parabrahman, when you realize Brahman yourself, not this body, immediately you become jolly. Brahma-bhutah prasannatma na socati na kanksati [Bg. 18.54]. There are many sannyasis who are brahmavadi. So as soon as they feel "Aham brahmasmi," they are no more in anxiety of this material world. And if you increase that -- Brahman, Paramatma, Bhagavan That simple Brahman realization, it is knowledge that "I am not this, but I am that." Neti. But that knowledge will not be sufficient. You have to make progress further because we are by nature anandamaya. Ananda-mayo 'bhyasat. Our nature is to search after ananda. So simply Brahman realization will not give you ananda. Therefore we see sometimes big, big sannyasis, they gave up this world as brahma satyam jagan mithya, but because they could not get ananda, they come down again. Again they become busy in opening hospital and school and philanthropic work, politics, because they could not get ananda. That is the defect of the impersonalists. They can simply understand aham brahmasmi: "I am not this body. I am not matter. I am spirit." But that much understanding will not help. It may be helpful for some time, but because he is bereft of ananda, he will fall down. Aruhya krcchrena param padam tatah patanty adho 'nadrta yusmad-anghrayah [SB 10.2.32]. Ananda you cannot get without being a servant of the Supreme Lord. That is ananda, reciprocation(?). That is Vrndavana. There is ananda, cinmaya, ananda, because everyone is engaged in the service of Krsna. The cowherd boys, the calves, the cows, the birds, the beasts, the trees, the water, the father, mother, playmates -- everyone -- Krsna is the center. That is ananda. And if you make Krsna minus, then there is no ananda. You may be Brahman realized, you may be seeing the Paramatma, but there is no ananda. Thank you very much. Hare Krsna. (end) >>> Ref. VedaBase => Srimad-Bhagavatam 6.2.14 -- Vrndavana, September 17, 1975 Unalloyed Peace-How Srimad-Bhagavatam 6.2.11 Vrndavana, September 13, 1975 Prabhupada: na niskrtair uditair brahma-vadibhis tatha visuddhyaty aghavan vratadibhih yatha harer nama-padair udahrtais tad uttamasloka-gunopalambhakam [SB 6.2.11] So the Visnudutas, they are instructing the Yamadutas. They are authorized person. These Visnuduta, they are authorized persons. They are not ordinary person. They are coming from Vaikuntha. Just like Narada Muni comes from higher planetary system, Vaikunthaloka. He is called deva-rsi. He travels all over the universes, material and spiritual. He has got special concession. Sometimes... (child making noise -- Hindi) Sometimes we have got information the yogis, they can also travel not only within this material universe but in the spiritual. The instance of... (child making noise) Durvasa Muni. Durvasa Muni, when he committed offense at the feet of Maharaja Ambarisa. Maharaja Ambarisa was a grhastha, a ksatriya, and king. He had to rule over the kingdom. But because he was devotee, he was very respectful. So Durvasa Muni, he was a great yogi. He became very much envious of this king, Ambarisa Maharaja, that "He is ordinary grhastha, dealing with politics, and I am a great yogi, known all over the universe, and he is more respected than me?" So he wanted to punish him to show him his yogic power. Sometimes the yogis, they get some power and misuse it for personal sense gratification. That is the pitfall of yogic perfection. Aiye. When one gets little power he misuses it and thereby falls down. So this Durvasa Muni also, what to speak of other paltry yogis, even Durvasa Muni, he became envious. So one day he came to Ambarisa Maharaja on the dvadasi day with sixty thousand disciples and ordered the Maharaja, "Maharaja, today we have come to take prasadam in your palace. Please arrange for this." So that was dvadasi day. You know, on the dvadasi there was... That is a regulative principle, that in the morning at about nine o'clock one has to take something, prasadam, to break the vows, break fast. So this Durvasa Muni along with disciples, they went to the river Ganges to take bath, but they were willfully not coming back. So Ambarisa Maharaja asked the priest that "Durvasa Muni is my guest. I cannot take anything without offering him. So what shall I do? Now I have to observe the dvadasi breakfast." So the brahmana priest ordered him that "Maharaja, you can take little caranamrta," the water. So according to sastra, drinking little water is not breaking fast, so it will be not taken very... So with the advice of the brahmana... Formerly the kings, they were guided by the instruction of the brahmanas and great saintly persons. They were not doing anything whimsically. That is not the fact. So with the instruction of the brahmanas, he took little caranamrta. And Durvasa Muni was a great yogi. He could immediately understand. Then he came back and became very angry. His idea was to punish him some way or other. "Give the dog bad name and hang it." This was his policy. So he was to give some bad name. So he became angry that "I am your guest and you have already taken, broken your ekadasi fasting. So I shall teach you." So he immediately ordered... He plucked one hair and a great demon came. So Durvasa Muni made his caricature of yogic power, and Ambarisa Maharaja was a devotee. He did not know anything, such magic. He was pure devotee, that's all. So he could simply stand: "All right. I am faulty. You can punish me." So this great demon was coming to kill him, and a devotee has no other way than to remember Krsna, so immediately Krsna's sudarsana-cakra came to protect him and the sudarsana-cakra immediately killed the demon. Then the sudarsana-cakra attacked Durvasa Muni. So Durvasa Muni began to flee. He went upper planetary system to Lord Siva, Lord Brahma, and this way he wanted protection, but nobody could give protection. They said, "No, no, we cannot give you protection. Lord Visnu is angry upon you. It is not possible to give you protection." So he then went to Lord Visnu also in the Vaikunthaloka. Just see how much powerful he is, that he could go through the whole universe, then enter into the spiritual world, Vaikunthaloka, and he could see personally Lord Visnu. And Lord Visnu also denied protection, "No, I cannot give you protection. You are Vaisnava aparadhi. You have offended to the Vaisnava, Maharaja Ambarisa. You can be protected only if you go and fall down at his feet and if he excuses, then my sudarsana-cakra will not disturb." So this incidence... This Durvasa Muni penetrated through the universe, went to the Vaikunthaloka, personally saw Visnu. Still, he was not protected. And this time took about one year. So yogic power... My point was how yogis are powerful, that they cannot..., they can go through the space very swiftly. The modern scientists, they say that to go to the topmost planet within this universe, it will take forty thousands of years. That is their calculation. But this yogi, Durvasa, could go through the universe -- not only universe, other, Vaikuntha -- so, within one year. This is called yogic power. But still, he is not as powerful as the devotee. He had to come back and fall down at the lotus feet of Ambarisa Maharaja, and when Ambarisa Maharaja excused him... He was a brahmana, yogi. As soon as he fell down at the feet of Ambarisa Maharaja, he said, "You are Durvasa Muni. You are so great, powerful. Don't put me into this difficulty. What you want?" "Now you excuse me." "Excuse? If I have got any resultant actions of my pious activities, take everything. Take everything. You be saved." This is Vaisnava, and this is avaisnava. Therefore harav abhaktasya kuto mahad-guna [SB 5.18.12]. If one may have all the good qualities but if he is not a devotee of the Lord, his good qualities have no value. Harav abhaktasya kuto mahad-guna mano-rathena asato dhavato bahih [SB 5.18.12]. They are simply carried away by the mental concoction. This is their qualification. So karmi, jnani, yogis, they are all restless because they are carried away by the whims of mind. And a bhakta is fixed up. Bhajate mam ananya-bhak, sadhur eva sa mantavyah [Bg. 9.30]. Mahatmanas tu mam partha daivim prakrtim asritah, bhajanty ananya-manaso. This is devotee. They do not like to show any power. Power is already there. Just see. This Ambarisa Maharaja was not a yogi. He did not know. He was simply surrendered, simply fully surrendered to Krsna. That's all. But he defeated this yogi. The yogi came and fell down at his feet. So a devotee does not require to acquire any yogic power or any jnana-siddhi or this siddhi. Therefore Caitanya Mahaprabhu said, bhukti-mukti-siddhi-kami sakali asanta krsna bhakta niskama ataeva santa [Cc. Madhya 19.149] People are after santi, peacefulness. So it is declared that nobody can get santi, peacefulness, unless he is unalloyed devotee of Krsna. anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena krsnanu- silanam bhaktir uttama [Brs. 1.1.11] This is wanted. If you have got a pinch of anyabhilasa, then you cannot become a pure devotee. That is not possible. Then Krsna will give you chance to fulfill your anyabhilasa, not Krsna bhakti. He can give you even mukti, but He will not give you bhakti. This is Krsna's principle. Bhakti can be awarded to a person who is fully surrendering, one who does not know anything but Krsna. This is the way. Therefore, it is said, na niskrtair uditair brahma-vadibhis tatha visuddhyaty aghavan vratadibhih. In the sastras there are different varieties of ritualistic ceremony, vratas, to counteract our sinful activities within this material world. The material world is so situated that if you do not want to become a sinful man, unless you are devotee, you will be forced to commit sinful activities. You'll be forced. Just like you are very good man, but when walking on the street you are killing so many ants. We have got experience while morning walk. You cannot avoid it. It is not possible. And you are responsible for killing the ant. Then? How you can save yourself from the sinful activities? Therefore in the sastra it is said, padam padam yad vipadam [SB 10.14.58]. Padam padam yad vipadam. If you want to stay within this material world, then padam padam -- "in every step there is danger." Padam padam yad vipadam na tesam. Na tesam. "Not for them." Who? Samasrita ye pada-pallavam plavam mahat-padam punya-yaso murareh: "One who has taken shelter of the lotus feet of the lotus feet of Murari," means Krsna. Samasrita. Samyag asrita. Sarva-dharman parityajya mam ekam [Bg. 18.66]. Samyak, fully. Sama means samyak, no reservation: "Krsna, I do not know anything more. I simply surrender unto You. Now whatever You do, accepted. If you like to kill me, kill me. If you want to give me protection, that's all right. Anyway, I am surrendered." This is called full surrender. So the bhakti-marga, it is clearly said, it is, that you cannot be purified simply by performing the Vedic ritualistic ceremony. Na niskrtaih. Na niskrtair uditair brahma-vadibhih. Brahma-vadi means... Brahma means sabda-brahma, Vedic injunction. So there are many brahmavadis. Just like Manu-samhita. Parasara, he has made vimsati dharma-sastras. So they are authorized things. But still, if you follow the ritualistic ceremonies, if you make atonement according to the Vedic direction, you cannot be fully purified, fully purified, because unless you are detestful of this material existence, unless you are determined to go back to home, back to Godhead. If you want to adjust in this material world to be happy, then you have to commit sinful activities. There is no doubt about it. Therefore it is said that you cannot be purified. Na niskrtair uditair brahma-vadibhis tatha visuddhyaty aghavan vratadibhih. Aghavan. Aghavan means sinful. Every one of us who is in this material world, he is sinful. So he has to be purified. So this best purification process is devotional service. And the purification process begins -- anyabhilasita-sunyam: [Brs. 1.1.11] when you have no more any material desires. Then you..., the purification begins. Sarvopadhi-vinirmutam tat-paratvena nirmalam [Cc. Madhya 19.170]. Nirmalam. Malam means sinful reaction. And nirmala. If you want to become completely free from all contamination of this material world... Contamination means associating with the different modes of material nature -- sattva-guna, rajo-guna, tamo-guna. Even if you are associating with sattva-guna, still, it is contamination, what to speak of other, rajo-guna, tamo-guna. Those who are contaminated by rajo-guna and tamo-guna, they are fully engaged in lusty desires and greediness. Tada rajas-tamo bhavah kama-lobhadayas ca ye [SB 1.2.19]. Kama, lobha, rajas, tamah. The whole world is infected with rajo-guna and tamo-guna. Therefore they are simply absorbed in kama and lobha, lusty desires and greediness. Not that only the poor man is hankering after money. Even the richest man in this material world, he is also hankering after. Lobha: "I want more. I want more." Krsna is assuring that yoga-ksemam vahamy aham [Bg. 9.22]. Tesam nityabhiyuktanam yoga-ksemam vahamy aham: "If one is fully surrendered, I supply him personally. I carry his personal necessities," yoga-ksemam vahamy aham, "Not that I ask somebody but I carry Myself." He is giving assurance. So why we should be hankering after other things to become happy? It is foolishness. Krsna assures, tesam nityabhiyuktanam yoga-ksemam vahamy aham [Bg. 9.22]. So this is the special mercy for the unalloyed devotee. So unalloyed devotee means anyabhilasita-sunyam, sarvopadhi-vinirmuktam [Brs. 1.1.11]. Sarvopadhi-vinirmuktam [Cc. Madhya 19.170]. Upadhi means artificially. "I am the husband of this wife." "I am the father of these children." "I am the inhabitants of America." "I am American." "I am Hindu." "I am Muslim." "I am Christian." "I am brahmana." "I am fat." "I am thin." "I am white." "I am black." So many. These are all upadhis. So one has to become free from these upadhi. "I am not this. I am not that. I am not this." Then what you are? Gopi-bhartur pada-kamalayor dasa-dasanudasa. When one becomes like that... "I am the servant of the servant of the servant of Krsna, gopi-bhartuh [Cc. Madhya 13.80]." This is called parampara system. This is our real identification. Caitanya Mahaprabhu gave. Sarvopadhi-vinirmuktam [Cc. Madhya 19.170]. So if you want to be happy, you cannot become happy by your so-called endeavor, by tidbits: "This I will do and I will be happy." No, this is all nonsense. You can be happy only when you fully surrender to Krsna without any abhilasa. Therefore the... Even the big, big karmis who are able to perform big, big costly sacrifices. Karmis, they do big, big. You will find even nowadays... Of course, there is no yajnic brahmanas at the present moment. Still, if you advertise that "Here there will be big yajna," you will get lots of brahmanas immediately: "Oh, there will be yajna." But in the Kali-yuga there is no yajnic brahmana. No yajna will be successful. Krte yad yajato makhaih. Krte yad dhyayato visnum tretayam yajato makhaih [SB 12.3.52]. Makha means yajna. You cannot perform yajna now. It is not possible. Where is the ghee? Where is the grain? People are starving without food grains. How you can... Formerly tons and tons of food grains, ghee were sacrificed. That is yajna. So this is not possible. Up to Treta-yuga it was possible. Krte yad dhyayato visnum. Meditation, this is a farce. So many foolish people, they are misled by other rascal: "meditation." What meditation? Meditation is so easy thing? Valmiki Muni meditated for sixty thousands of years. Then he got perfection. So who will get that opportunity? It is all farce. Meditation is farce. Yajna, the so-called yajna, is also farce because there is no yajnic brahmana. The yajnic brahmana would ignite fire by mantra, not matches. So where is that yajnic brahmana? So this is not possible. krte yad dhyayato visnum tretayam yajato makhaih dvapare paricaryayam kalau tad dhari-kirtanat [SB 12.3.52] This is the sastric injunction. You have to take this process. If you want to be perfect, then you have to take the sastra-vidhi. If you don't take, yah sastra-vidhim utsrjya vartate kama-karatah na siddhim sa avapnoti na sukham na param gatim [Bg. 16.23] If you don't accept the injunction in the sastras, especially when Krsna, the Supreme Lord, is instructing you in the Bhagavad-gita... That is the essence of all sastra. You take that. Then you will be happy. Otherwise not. So here it is said that aghavan, the sinful man, cannot be purified by simply these ritualistic ceremonies, atonement, or keeping some vow, vratah. Then how it is possible? Because everyone... Yatha harer nama. Therefore it is recommended, harer nama harer nama harer namaiva kevalam, kalau nasty eva nasty eva nasty eva [Cc. Adi 17.21], the same thing. You will never find the injunction of the sastra contradictory. In the Agni Purana it is said and in the Srimad-Bhagavata also the same thing. Agni Purana says, harer nama harer nama harer namaiva kevalam, and here in the Srimad Bhagavatam it is said, yatha harer nama-padair udahrtaih tad uttamasloka-gunopalambhakam. Harer nama means chanting of the holy name. That is simple. But when you chant harer nama then you gradually understand what is Hari, what is His form, what is His quality, what is His activities. Then you can understand. Because without harer nama your heart is dirty -- ceto-darpana-marjanam [Cc. Antya 20.12] -- unless your heart is cleansed you cannot understand what is Hari, what is His name, what is His form, what is His quality, what are His activities. You cannot understand. Atah sri-krsna-namadi na bhaved grahyam indriyaih [Cc. Madhya 17.136]. Your blunt nonsense senses, if you utilize, you cannot understand Krsna. Therefore people are not understanding Krsna, neither they understanding the value of hari-nama. Because their senses are blunt, contaminated with these mayic qualities, they cannot understand. But this is the only way -- ceto-darpana-marjanam bhava-maha-davagni-nirvapanam [Cc. Antya 20.12]. Because you have to be purified, so this is the only method. Chant Hare Krsna. Then you will be gradually purified. Punya-sravana-kirtanah. Punya-sravana-kirtanah. Srnvatam sva-kathah krsnah punya-sravana-kirtanah [SB 1.2.17]. If you hear, if you chant about Krsna, Uttamasloka, as it is said, tad uttamasloka-gunopalambhakam, so many benefits are there. So the Hare Krsna movement is so important that everyone should take it very seriously. Kirtaniyah sada harih. trnad api sunicena taror api sahisnuna amanina manadena kirtaniyah sada harih [Cc. Adi 17.31] This is the instruction of Caitanya Mahaprabhu. Difficult... It is padam padam yad vipadam [SB 10.14.58]. In this material world there is only vipada. There is no sampada. Foolishly we think that "Now I am very nice." What is nice? You have to die next moment. What is nice? But these foolish people say, "Yes, I am nice." You ask anybody, "How are you?" "Yes, very nice." What is that nice? You are going to die tomorrow. Still nice. That's all. This is going on. So it is padam padam yad vi... They are making scientific researches to become happy, but these rascals, they do not know how to stop death. So what is the nice? But they have no brain to understand. But Krsna says, "These are the problems, my dear sir. You scientists, you are trying so many things." Janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam [Bg. 13.9]. First of all find out what is your problem. Janma-mrtyu-jara-vyadhi. You have to take birth, you have to die, you have to suffer from disease, you have to become old. Stop it first of all; then talk of scientific advancement. Otherwise you are nonsense. Thank you very much. Hare Krsna. (end) >>> Ref. VedaBase => Srimad-Bhagavatam 6.2.11 -- Vrndavana, September 13, 1975 Chant Hare Krishna-No Loss Srimad-Bhagavatam 6.2.8 Vrndavana, September 11, 1975 Prabhupada: etenaiva hy aghono 'sya krtam syad agha-niskrtam yada narayanayeti jagada catur-aksaram [SB 6.2.8] Now, the question may be... The Visnuduta asked the Yamaduta, "You don't touch him. Don't try to take him away. He is now clean of all sinful reaction. You cannot touch him." Yamaduta is meant for the unclean, sinful men, not for the pious, clean men. Criminal department is meant for the unclean, not for the honest gentlemen. Similarly Yamaraja is meant for punishing the sinful men. So apparently he was sinful man. He did everything. But the Visnuduta came to deliver him. So the question is that "When this man became sinless?" So that answer is given here, etenaiva: "This chanting of Narayana, by this process," eva, "indeed, he, also," aghonah-agha means sinful" -- asya, "of this Ajamila," krtam syad agha-niskrtam, "he is now cleansed of all sinful reaction." When he became? Yada, "from that time." Yada, narayana, " 'O Narayana,' " ayeti, ayeti, " 'Come here please...' " He was affectionate to his youngest son, little son, child. Generally father-mother becomes very much attached. So this child was named Narayana. So constantly he was chanting, "Narayana, please come here." (aside:) What is that? Devotee: (loud chirping of bird) (someone claps) Prabhupada: That's all right. "Narayana, please come here. Take your meal. Narayana, please sit down here. Narayana, take your meals," like that. So although he was addressing his son, he did not know that this chanting of Narayana is going to his credit, although he did not know. This is called ajnata-sukrti. He did not know what is the use of chanting Narayana, these four alphabet, catur-aksaram. But some way or other, he was chanting. So Narayana is so kind that although he did not mean real Narayana -- he was meaning his son -- but the affection was there for Narayana. So Narayana is so kind that consciously or unconsciously, if you chant the holy name of the Lord, it goes to your credit. Just like sometimes when you walk in the street, people say "Hare Krsna!" So this is also going to their credit. When they offer their respect to a Vaisnava, that goes to their credit. When one comes in this temple, offers his obeisances, it goes to their credit, because Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. So some way or other, with some purpose even it is so... Generally people come with a purpose, that "I shall go to the temple, offer my respect to the Deity, and I shall ask this benediction." That is also good, even if he has come with a motive. So Narayana or Krsna is so kind. Kamad bhayat lobhat... Or if one chants Narayana name with suddha, then what to speak? So this Krsna consciousness movement is so nice that even people joke with us, "Hare Krsna," it goes to his credit, even joking. When this Hare Krsna movement was started by Caitanya Mahaprabhu, at that time India was under Pathan rule, Muhammadan kingdom. So the constables, they were requested to "Arrest these chanters." The brahmanas, the smarta brahmanas, because Caitanya Mahaprabhu preached that "Simply by chanting Hare Krsna mantra you will be liberated," so the smarta brahmanas, they thought it very dangerous because their profession will be lost. So they protested to the magistrate, Muhammadan magistrate, Chand Kazi, that "This Caitanya, the Nimai Pandit, He has inaugurated one movement that 'Simply by chanting one will become liberated.' This is not according to our Hindu scripture. So you may be Muhammadan, but you are our ruler. You should give us some protection. Otherwise this Nimai Pandit will ruin our Hindu religion." This was the complaint. So after all, he is the magistrate. He took some action, and he forbade through the constables that "You cannot chant." Caitanya Mahaprabhu, when He was informed by His followers that "We have been ordered by the magistrate to stop..." Just like in foreign countries we are being very occasionally arrested by the police, taken to the jail. So many obstacles are there. But our students are so adamant, they don't stop. They prefer to go to jail, but they will never stop. They are so much determined. So this persecution of devotees, it is from the very beginning. Prahlada Maharaja, he was five-years-old boy, and he was simply chanting "Narayana." So his father became enemy, what to speak of others, his father. He was atheist. He did not believe in God. So he asked his son, "Why you are chanting 'Narayana'?" "Narayana is God, the Supreme Lord." "Eh? Supreme Lord? I am Supreme Lord. You chant my name." The boy will not hear. So there was enmity. He was persecuted. So not in this age, devotees are supposed to be persecuted all the time. Christ was crucified. So this is the position of the devotee in the material world, that they become very easily enemy of the demons. But the devotees are not afraid of the demons. So the purport is that yada narayana ayeti jagada catur-aksaram. So Ajamila was benefited, although he did not know the distinction between pious and impious activities on account of too much attachment with this material world. He was the husband of a prostitute, and he got some children. So to maintain the family and children he used to adopt any means. Never mind. He did not know what is sinful and what is not sinful. But his only credit was that he was chanting "Narayana." He was chanting "Narayana." It does not mean knowingly we shall commit sinful activities and chant "Narayana." It is not meant, that. He did not know what is sin, what is not sin, what is Narayana, but circumstantially he was doing all the sinful activities; at the same time he was chanting "Narayana." This is by accident. He did not know that "I am becoming sinless by chanting Narayana." He did not have that concept. Knowingly... Namnad balad yasya hi papa-buddhih. If somebody chants the name of Narayana knowingly, that "I am chanting the name of Narayana; therefore let me do, act some sinful activity," it will be counteracted. They are very sinful. They are not excused. But he was innocent. He did not know that what is the effect of sinful activities, neither he knew what is sinful activity, neither he knew what is Narayana. Therefore it was going to his credit. The Visnuduta informed the Yamaduta that "He is already cleansed. Don't worry about him," because he was chanting narayanayeti. Narayanayeti: "Narayana, my dear son, please come here." He was very much attached. Yada narayaneti jagada. He uttered catur-aksaram, four words, four alphabets only, catur-aksaram. So Srila Visvanatha Cakravarti Thakura has given in this connection many, many quotation from the sastra how one can become free from all sinful reaction by chanting the holy name of the Lord, importance of chanting the holy name. So we are also preaching the same thing under the direction of higher authorities, Caitanya Mahaprabhu. harer nama harer nama harer nama iva kevalam kalau nasty eva nasty eva nasty eva gatir anyatha [Cc. Adi 17.21] In this age people are generally, seventy-five or eighty percent or ninety percent, they are all sinful. Mandah sumanda-matayo manda-bhagya hy upadrutah [SB 1.1.10]. This is the position of the people in this age. They are mandah, all bad, all bad. You cannot distinguish who is bad and who is good. All bad and very slow. They do not know what is the value of life, how to make this human form of life successful. Mandah. Just like we are chanting all over the whole world that "Chant Hare Krsna mantra and you will be happy." Still, they are not very much interested. Mandah, slow: "All right, I shall do it at the time of death. Now let me enjoy." Mandah. And manda-matayo. And if one is interested for spiritual advancement of life, he will go to some rascal, some avatara, some yogi, some bluffer, some magician, as spiritual salvation. Mandah manda-matayo. Why they are attracted by these rascals? Manda-bhagya, unfortunate. Krsna says directly, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. They will not hear Krsna. They will hear these rascals, so-called yogis, so-called avataras, so-called mahatmas. Manda-bhagyah. Therefore upadrutah. They are always, constantly, disturbed. This is the position. So therefore this age, Kali-yuga, is the ocean of faulty things. Dosa-nidhi. Nidhi means ocean. And you will find... Just like unfathomed water in the ocean, Pacific Ocean, similarly, this Kali-yuga is the ocean of unfathomed sinful activities. Kalau dosa-nidhe. But Sukadeva Gosvami said to Pariksit Maharaja, kalau dosa-nidhe rajan hy asti eko mahan gunah. In this age this ocean of faults, there is a very valuable thing. That is special concession to these fallen souls of this age. Because Krsna is so kind, He is always anxious to deliver us. Yada yada hi dharmasya glanir bhavati bharata, tadatmanam srjamyaham [Bg. 4.7]. He is father. He is the seed-giving father of all living entities. We are part and parcel of Krsna, mamaivamsah. So He is very unhappy. Of course, He cannot be unhappy. Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). But at least, because we are His sons and we are rotting in this material world for sense gratification, in this way He is very sorry. Therefore He comes and teaches us, sarva-dharman parityajya mam: [Bg. 18.66] "You rascal, why you are going here and there? Just surrender unto Me. I will give you..." But still, the rascals will not take. na mam duskrtino mudhah prapadyante naradhamah mayayapahrta-jnana asuri-bhavam asritah [Bg. 7.15] Because they have been trained up with the atheistic temperament they will never surrender. They will go on committing sinful life, duskrtina. They do not know what is the value of life, mudha. And in spite of getting this human form of life, still, they remain mudha. Therefore naradhama, lowest of the mankind. "No. They are passing M.A., B.A. examination, and so many titles, academic career." Mayayapahrta-jnanah. This kind of knowledge has no value. The value is already taken away. Therefore you will find highly educated person: he is committing sinful life, organized. Mayayapahrta-jnana. He does not know how to live. Why? The basic principle is asuri-bhavam asritah. Because they have taken the atheistic way of life, therefore they are suffering. So this is the position of this age, and the one benefit is that kirtanad eva krsnasya mukta-sangah param vrajet. If you chant this Hare Krsna mantra... Particularly says, kirtanad eva krsnasya [SB 12.3.51]. Krsna and Rama. Krsna means including Rama and other incarnations. This is the statement in the sastra. ramadi-murtisu kala-niyamena tisthan nanavataram akarod bhuvanesu kintu krsnah svayam samabhavat paramah puman yo govindam adi-purusam tam aham bhajami [Bs. 5.39] Krsna has so many expansion, ramadi-murtisu: Rama, Nrsimha, Varaha, ity adi. So Krsna is existing with innumerable expansion of His form. Advaitam acyutam anadim ananta-rupam adyam purana-purusam nava-yauvanam [Bs. 5.33]. So Hare Krsna and Hare Rama. Therefore it is enjoined by the sastra, "Chant these two names: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare." So Rama and Krsna is the Supreme Lord, and Hare means Hara. So Hara means the potency, pleasure potency of the Supreme Lord, Hara. It is addressed as Hare. So Hare Krsna means Radha-Krsna, and Hare Rama means Sita-Rama. So either you chant Hare Krsna or Sita-Rama, it is the same. And this is the only way. This is only. There is no difficulty. So however your condition may be fallen, take this instruction of the sastras and chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Thank you very much. (end) SB 5.1.30yāvad avabhāsayati sura-girim anuparikrāman bhagavān ādityo vasudhā-talam ardhenaiva pratapaty ardhenāvacchādayati tadā hi bhagavad-upāsanopacitāti-puruṣa-prabhāvas tad anabhinandan samajavena rathena jyotirmayena rajanīm api dinaṁ kariṣyāmīti sapta- kṛt vastaraṇim anuparyakrāmad dvitīya iva pataṅgaḥ. Palabra por palabra: yāvat — mientras; avabhāsayati — ilumina; sura-girim — el monte Sumeru; anuparikrāman — rodeando; bhagavān — el muy poderoso; ādityaḥ — dios del Sol; vasudhā-talam — el sistema planetario inferior; ardhena — por la mitad; eva — ciertamente; pratapati — hace resplandecer; ardhena — por la mitad; avacchā-dayati — cubre con oscuridad; tadā — en aquel momento; hi — ciertamente; bhagavat-upāsanā — por adorar a la Suprema Personalidad de Dios; upacita — por satisfacerle perfectamente; ati-puruṣa — sobrehumana; prabhāvaḥ — influencia; tat — esa; anabhinandan — sin apreciar; samajavena — con igualmente poderoso; rathena — en una cuadriga; jyotiḥ-mayena — deslumbrante; rajanīm — noche; api — también; dinam — día; kariṣyāmi — yo lo haré; iti — así; sapta-kṛt — siete veces; vastaraṇim — siguiendo estrictamente la órbita del Sol; anuparyakrāmat — rodeó; dvitīyaḥ — segundo; iva — como; pataṅgaḥ — Sol. Traducción: El rey Priyavrata fue un excelente gobernador del universo. Durante su gobierno, en cierta ocasión se disgustó con la órbita que seguía el muy poderoso dios del Sol, quien, rodeando el monte Sumeru con su cuadriga, ilumina todos los sistemas planetarios circundantes. Sin embargo, cuando el Sol está al norte del monte Sumeru, la parte sur recibe menos luz, y cuando está al sur, es la parte norte la que está menos iluminada. Al rey Priyavrata no le gustó esa situación, y en consecuencia, decidió llevar la luz del día a la parte del universo en que había noche. Para ello, siguió el recorrido del dios del Sol montado en una brillante cuadriga. De ese modo vio satisfecho su deseo. Pudo realizar esas maravillosas actividades debido al poder que había obtenido adorando a la Suprema Personalidad de Dios. Significado: En Bengala se dice: «Es una persona tan poderosa que puede hacer de la noche día, y del día, noche». Las raíces de ese dicho están en el poderío de Priyavrata. Sus actividades son una demostración del enorme poder que adquirió por adorar a la Suprema Personalidad de Dios. El Señor Kṛṣṇa es famoso con el nombre de Yogeśvara, el amo de todos los poderes místicos. En la Bhagavad-gītā (18.78) se dice que allí donde está el amo de todos los poderes místicos (yatra yogeśvaraḥ kṛṣṇaḥ), con Él están también la victoria, la fortuna y todas las opulencias. El servicio devocional es muy poderoso. Cuando un devoto ve satisfechos sus deseos, eso no se debe a su propio poder místico, sino a la gracia del amo del poder místico, el Señor Kṛṣṇa; por Su gracia, el devoto puede llevar a cabo proezas maravillosas, que ni el más poderoso de los científicos podría llegar a imaginar. Este verso deja constancia de que el Sol se mueve. Según los astrónomos modernos, el Sol está fijo en un lugar, rodeado por el sistema solar, pero aquí vemos que el Sol no permanece inmóvil; por el contrario, gira siguiendo una órbita establecida. Esto viene corroborado en la Brahma-saṁhitā (5.52): yasyājñayā bhramati saṁbhṛta-kāla-cakraḥ: El Sol gira siguiendo una órbita fija, conforme a la orden de la Suprema Personalidad de Dios. Según el Jyotir Veda, la ciencia astronómica de las Escrituras védicas, el Sol se desplaza durante seis meses por el lado norte del monte Sumeru, y durante otros seis meses por el lado sur. En este planeta tenemos la experiencia práctica de que cuando es verano en la mitad norte, en la mitad sur es invierno, y viceversa. Los científicos materialistas de hoy en día a veces dicen conocer la totalidad de los elementos que componen el Sol; sin embargo, no pueden ofrecernos un segundo sol, como hizo Mahārāja Priyavrata. A pesar de haber ideado una cuadriga muy poderosa, tan brillante como el Sol, Mahārāja Priyavrata no deseaba competir con el dios del Sol, pues un vaiṣṇava nunca desea desplazar a otro vaiṣṇava. Su propósito era mejorar considerablemente la existencia material. Śrīla Viśvanātha Cakravartī Ṭhākura señala que, en los meses de mayo y abril, los brillantes rayos del sol de Mahārāja Priyavrata era tan agradables como los rayos de la Luna, y en octubre y noviembre, aquel sol daba más calor que la luz del Sol. En pocas palabras, Mahārāja Priyavrata tenía un poder excepcional, y con sus actividades, ese poder se extendía en todas direcciones. SB 5.1.26eteṣāṁ kavir mahāvīraḥ savana iti traya āsann ūrdhva-retasas ta ātma- vidyāyām arbha-bhāvād ārabhya kṛta-paricayāḥ pāramahaṁsyam evāśramam abhajan. Palabra por palabra: eteṣām — de éstos; kaviḥ — Kavi; mahāvīraḥ — Mahāvīra; savanaḥ — Savana; iti — así; trayaḥ — tres; āsan — fueron; ūrdhva-retasaḥ — completamente célibes; te — ellos; ātma-vidyāyām — en conocimiento trascendental; arbha-bhāvāt — desde la infancia; ārabhya — comienzo; kṛta-paricayāḥ — muy bien versados; pāramahaṁsyam — de la perfección espiritual máxima de la vida humana; eva — ciertamente; āśramam — la orden; abhajan — cumplieron. Traducción: Tres de ellos, Kavi, Mahāvīra y Savana, llevaron una vida de perfecto celibato. Educados en la vida de brahmacārī desde su más tierna infancia, estaban muy bien versados en la perfección máxima, que recibe el nombre de paramahaṁsa-āśrama. Significado: En este verso es muy significativa la palabra ūrdhva-retasaḥ. ¶rdhva-retaḥ es aquel que puede controlar la vida sexual y que, en lugar de desperdiciar el semen en eyaculaciones, puede emplear esa importantísima sustancia que se acumula en el cuerpo para enriquecer el cerebro. El cerebro de la persona que puede controlar perfectamente la vida sexual adquiere unas capacidades maravillosas, especialmente en cuanto a memoria. En el pasado, a los estudiantes les bastaba escuchar una sola vez las enseñanzas védicas de labios de su maestro para recordarlas palabra por palabra, sin necesidad de libros, que, por esa razón, en esos tiempos no existían. También es significativa la palabra arbha-bhāvāt, que significa «desde la más tierna infancia». También significa «de ser muy cariñoso con los niños». En otras palabras, la vida de paramahaṁsa se consagra al beneficio de los demás. Tal como un padre sacrifica muchas cosas llevado por el afecto que siente por su hijo, las grandes personas santas sacrifican toda clase de comodidades personales para beneficio de la sociedad humana. A este respecto, un verso que habla de los Seis Gosvāmīs dice: tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau Debido a su compasión por las pobres almas caídas, los Seis Gosvāmīs abandonaron los elevados puestos que ocupaban como ministros e hicieron votos de mendicantes. Redujeron sus necesidades físicas a la mínima expresión; no poseían más que un taparrabos y un cuenco para pedir limosna. De ese modo permanecieron en Vṛndāvana para cumplir las órdenes de Śrī Caitanya Mahāprabhu recopilando y publicando numerosas obras vaiṣṇavas. PADMA - DEVASAYANI EKADASHI Maharaja Yudhisthira dijo: “¡Oh, Kesava!, ¿Cuál es el nombre del Ekadashi que ocurre durante la quincena brillante del mes de Asadha (Junio-Julio) ¿Quién es la deidad adorable en este auspicioso día? y ¿Cuál es el proceso para observarlo?” El Señor KRSNA respondió: “¡Oh, guardián de este planeta tierra!, Voy a contarte la maravillosa historia que el Señor Brahma una vez narró a su hijo Naradaji.” Un día Narada le preguntó a su padre: “¿Cuál es el nombre del Ekadashi que ocurre en la quincena brillante del mes de Asadha? Amablemente dime como puedo observar este Ekadashi y de ese modo complacer al supremo Señor Vishnu.” El Señor Brahma respondió: “¡Oh, gran orador!, ¡Oh, mejor de todos los sabios!, ¡Oh, devoto puro del Señor Vishnu!, Tú pregunta es excelente y no hay nada mejor en este o cualquier mundo que este Ekadashi, el día del Señor Hari. Este ayuno anula los peores pecados si se observa apropiadamente. Por esta razón, te contaré acerca de Asadha-Shukla Ekadashi. Ayunando en este Ekadashi purifica a uno de todos los pecados y complace todos los deseos. De esa forma, cualquiera que se descuide de observar este ayuno es candidato para entrar al infierno. Asadha Shukla Ekadashi es también conocido como Padma Ekadashi. Solo para complacer a Hrsikesa, el amo de los sentidos, uno debe ayunar este día. Escucha cuidadosamente ¡Oh, Narada! Como te relato esta maravillosa historia de las escrituras concernientes a este Ekadashi destructor de toda clase de pecado y de todo obstáculo en la senda de la perfección espiritual. ¡Oh, hijo!, Había una vez un rey santo en la dinastía del Sol que su nombre era Mandhata. Debido a que él siempre salía en defensa de la verdad fue nombrado emperador. Cuidó a sus súbditos como si estos fueran sus propios hijos, a causa de su piedad y gran religiosidad no había pestes, sequías o enfermedades de ninguna clase en su reino. Todos sus súbditos, no solo estaban libres de todo tipo de disturbios sino que también eran muy opulentos. El tesoro de propiedad del reino fue legítimamente obtenido y de ese modo el emperador gobernó feliz por muchos años. Una vez sin embargo, debido a algunos pecados cometidos en su reino hubo una sequía por 3 años. Los súbditos se hallaron acosados por la sequía. La carencia de buenos granos alimenticios les hacía imposible a ellos ejecutar sacrificios védicos, ofrecer respeto a los antepasados, a los semidioses y a ocuparse en la adoración ritualista o en estudiar la literatura védica. Finalmente todos ellos fueron ante su amado rey y en una gran asamblea dijeron: “¡Oh, rey!, Tú siempre estas velando por nuestro bienestar y felicidad. De modo que, humildemente suplicamos por tu ayuda ahora. Todo ser viviente y cada cosa en ese mundo necesitan agua. Sin agua, cualquier cosa se hace inútil o muere. Los Vedas llaman al agua Nara y debido que la Suprema Personalidad de Dios duerme sobre el agua, su nombre es Narayana, Dios hace su propia morada sobre el agua y toma su descanso allí. En la forma de una nube, la Suprema Personalidad de Dios se hace presente en el cielo y vierte torrentes de lluvia, por la cual crece toda clase de granos alimenticios que mantiene viva a toda entidad viviente. “¡Oh, rey!, La severa sequía ha sido la causa de la falta de valiosos granos y así nos hallamos en una condición miserable y la población está decreciendo. ¡Oh, gran gobernante de este planeta!, Por favor, encuentra alguna solución a este problema y tráenos la paz y prosperidad una vez más.” El rey respondió: “Ustedes dicen la verdad, los granos son como Brahman, la Verdad Absoluta, que vive dentro de los granos y de ese modo sostiene a todos los seres vivientes. Realmente es debido a los granos que la entidad viviente se encuentra viva en este mundo. Ahora, ¿Cuál es la razón de que exista esta terrible sequía en nuestro reino?. Las sagradas escrituras discuten este asunto muy detalladamente. Si un rey es irreligioso, él y sus súbditos tendrán que sufrir. Yo he meditado sobre la causa de nuestro problema por mucho tiempo, pero después de haber meditado sobre mi carácter en el pasado y en el presente, puedo honestamente decir que yo no me hallo en pecado. No obstante, para la dicha de todos mis súbditos haré todo lo posible e imposible para enmendar la situación. Pensando en este modo el rey Mandhata reunió a su ejército y su séquito. Me ofrecieron reverencias y entraron al bosque. Él erró por todas partes buscando grandes sabios en sus Ashrams e inquiriendo acerca de cómo resolver la crisis de su reino. Por último llego a dar con el asrama de uno de mis hijos, Angira Muni cuya refulgencia iluminaba en todas las direcciones. Sentado en su hermita Angira parecía un segundo Brahma, luego el rey juntó sus manos y le rezó para su beneficio. El rey Mandhata estaba muy complacido de ver al exaltado sabio, cuyos sentidos estaban completamente bajo control. El rey inmediatamente desmontó su caballo y ofreció sus respetuosos reverencias a los pies de loto de Angira Rsi, luego el rey suplicándole por bendiciones juntó sus manos y tal personalidad sagrada reciprocó con el rey derramando toda clase de bendiciones con sagrados mantras védicos. Luego le preguntó acerca del bienestar de las siete ramas de su reino. Después de decirle al sabio como estaban pasando las siete ramas de su reino, el rey Mandhata luego preguntó acerca de su propia felicidad, luego Angira Rsi pidió al rey que le explicara por qué había emprendido tan penoso viaje por el denso bosque y el rey comenzó a contarle acerca de todas las aflicciones que su reino estaba pasando. El rey dijo: “¡Oh, gran sabio!, Yo he gobernado y he mantenido a mi reino siguiendo todos los mandatos védicos, pero pese a ello se ha presentado la sequía, para resolver este misterio he venido a tí por ayuda. Por favor, ayúdame a aliviar este sufrimiento a mi pueblo.” Angira Rsi le dijo al Rey: “La presente era de Satya Yuga es la mejor de todas las eras, porque en esta era el Dharma se sostiene sobre sus 4 patas. En esta era, todo el mundo respeta a los Brahmanas como los miembros más elevados de la sociedad, también todos cumplen con sus deberes religiosos y solo los Brahmanas (los nacidos por segunda vez) son permitidos ejecutar austeridades y penitencias védicas. Aunque todo esto es normal. ¡Oh, rey de reyes! Hay un Shudra que ilegalmente está ejecutando los ritos, las austeridades y las penitencias en tu reino. Por lo tanto, debes castigar a este trabajador fruitivo con la muerte, para así remover y quitar la contaminación y restablecer la paz nuevamente a tu pueblo. El rey respondió: “¿Cómo puedo yo matar a un inofensivo ejecutante de austeridades? Por favor dame alguna solución espiritual.” El gran sabio Angira dijo: “¡Oh, rey!, Tú debes observar ayuno en Ekadashi que ocurre durante la quincena brillante del mes de Asadha. Este auspicioso día es llamado Padma Ekadashi y por su influencia con seguridad caerá suficientes lluvias sobre tu reino. Este Ekadashi concede perfección a los observadores fieles y quita toda clase de obstáculos en la senda de la perfección. ¡Oh, rey!, Tú, tus parientes y súbditos deben observar este sagrado ayuno de Ekadashi, luego todas las cosas en tu reino indudablemente retornarán a la normalidad.” Después de escuchar estas palabras el rey ofreció sus reverencias y retornó a su palacio. Cuando Padma Ekadashi llegó el rey Mandhata reunió a todos los brahmanas kshatryas, vaishyas, y shudras del reino y los instruyó para que observaran estrictamente este Ekadashi. Después de haber observado el día ayuno, las lluvias cayeron tal como el sabio les había predicho y en el debido curso del tiempo, hubo abundante cosecha, y rica cosecha de granos. Por la misericordia Suprema del Señor Kesava, el amo de los sentidos, todos los súbditos del rey Mandhata se volvieron extremadamente felices y prósperos. Por lo tanto, “¡Oh, Narada!. Aquel que observa este Ekadashi estrictamente, se le otorgará toda clase de felicidad y la liberación última estará asegurada para el devoto fiel.” El Señor Sri KRSNA concluyó: “Mi querido Yudhisthira el Padma Purana es tan poderoso que, aquel que solo lea o escuche sus glorias se libera completamente de pecado, ¡Oh, Pandava!, Aquel que desee complacerme debe estrictamente observar este Ekadashi que es también conocido como Deva-sayani Ekadashi. ¡Oh, poderoso entre reyes!, Aquel que quiera liberación debe regularmente observar un ayuno en este Ekadashi que también es el día donde comienza el ayuno de Chaturmasya.” De esa forma termina la narración de las glorias de Asadha Shukla Ekadashi también conocido como Padma Ekadashi o Deva-sayani Ekadashi del Bhavisya-uttara Purana. NOTAS 1 - Se dice que tres cosas no pueden existir sin agua: Las perlas, los seres vivientes y la harina. La cualidad esencial de la perla es su lustre y esto es dado por el agua. La esencia del hombre es su semen que esta principalmente constituido por agua, y sin agua la harina no puede ser transformada en masa y no se podrá cocinarla y mucho menos comerla. Algunas veces el agua es llamada Jala-Narayana el Supremo Señor en la forma de agua. 2 - Las 7 ramas del dominio del Rey son: el rey mismo, sus súbditos, sus riquezas, su fuerza militar, sus aliados, los brahmanas, los sacrificios ejecutados en su reino y las necesidades de sus súbditos. 3 - Las 4 piernas de Dharma son: la veracidad, la austeridad, la misericordia y la limpieza. 4 - Deva-sayani o Vishnu sayani indica el día cuando el Señor Vishnu va ha dormir con todos los semidioses. Se dice que después de ese día uno no debe ejecutar ninguna nueva ceremonia auspiciosa hasta Devottan Ekadashi que ocurre durante el mes de Kartika (Octubre - Noviembre) porque los semidioses comienzan a dormir y no pueden ser invitados a la arena de sacrificios y porque el Sol está viajando a través de su curso del sur. |
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