Srimad Bhagavatam

Short Name
SB
Category
SB 5.19.4

SB Saptah Day 2 - Qualities of Lord Rama (Hindi)

Year
Location
Kolkata
Category
SB 8.3.1

SB Saptah Day 1B - Remembering Krishna is His Gift (Hindi)

Year
Location
Kolkata
Category
SB 1.18.48

SB Saptah Day 1A - Counteraction Complicates our Life (Hindi)

Year
Location
Kolkata
Category
SB 3.9.7

If you Sleep you Slip

Year
Location
Singapore
Category
SB 2.4.20

Never be a Source of Anxiety for Others - Part 2

Year
Location
Singapore
Category
SB 2.4.20

Never be a Source of Anxiety for Others - Part 1

Year
Location
Singapore
Transcription

Maharaj: SB 2.4.20, it is a beautiful verse, it is (Maharaj starts by reciting kaviṁ purāṇam anuśāsitāram to get the rhythm. Followed by SB 2.4.20)

SB 2.4.20
śriyaḥ patir yajña-patiḥ prajā-patir
dhiyāṁ patir loka-patir dharā-patiḥ
patir gatiś cāndhaka-vṛṣṇi-sātvatāṁ
prasīdatāṁ me bhagavān satāṁ patiḥ

See, 3 patir in one line. When these two dots, two dots in Sanskrit they are known as visarga. So, many times there is a grammatical rule that visarga is followed by certain syllable then it becomes half Ra. Here, śriyaḥ patir is the word, but it becomes śriyaḥ patir. (Maharaj continues to recite SB 2.4.20) dhiyāṁ means intelliget, He is the enjoyer of the intelligence also. All these nine patir are given different patirs, I am sorry six. And then in the third line, he says patir gatiś, there is no other protector for the dynasty of andhaka. The dynasty of andhaka was ruling in Dwarka and then vṛṣṇi, is His dynasty, Krishna’s dynasty. So, this is the sātvatāṁ patir, patir gatiś cāndhaka-vṛṣṇi-sātvatāṁ. And then in the last line, he requests means please You are protecting everybody, You be kind to me and be the protector of the devotees. prasīdatāṁ me, be satisfied with me, prasīdatāṁ me bhagavān satāṁ patiḥ. We will do after we finish the naṣṭa-prāyeṣv abhadreṣu. Read the equivalence.

These two verses:
SB 1.2.4
nārāyaṇaṁ namaskṛtya
naraṁ caiva narottamam
devīṁ sarasvatīṁ vyāsaṁ
tato jayam udīrayet

What is it: Before reciting this Śrīmad-Bhāgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla Vyāsadeva, the author.

The purpose of this verse is that we should have the blessings from everybody. And in the modern world it is known as the good-will. You sell the business and you buy the business with the good-will. Means he has created some good-will. And that good-will also is to be sold. This is good-will from all the corners. And that’s why one of the symptoms of the knowledge we saw that we should not be the source of anxiety to anybody else. That is the main thing to be understood. And by not being creating anxiety for others, we help ourselves. Because we want to be completely in a peaceful situation, that is what the soul hankers after.

Soul doesn’t like to run about here and there. And that’s why what happens that the hankering for the peace by the soul, is converted into the material manifestation as the laziness. Do you follow me, this subtle point we should understand. That soul hankers after peace, we don’t want any inebriety in our life, any disturbance in our life. And for that what we do, that we may amass the wealth, we may try to invest it somewhere, we may try to get something in return, without doing anything. That is our way. That somehow or other, yesterday you were telling that somehow or other we should serve there for three years (army) and forget about the whole thing. That is what the soul is hankering. This is the language of the soul.

As soon as you read the language of the soul, eventually you will go towards the self-realisation, self is soul, self-realisation. This is the secret of self-realisation. Because you must have time, vivikta-deśa-sevitvam aratir jana-saṁsadi, that is the nature of the soul. vivikta-deśa-sevitvam, we may move about all over the world, but we want to be in a solitary place. We want to lock ourselves in one room maybe, we want to be on ourselves, that is vivikta-deśa. We may stay in the guest house here, but even then, we want to lock ourselves. Everybody tries for that, and this is self. And then as soon as you realise, as soon as you put into practise, that you really lock yourself in the room, then that is realisation. And then the devotional service is tested, how long you can be on your own. (Laughter) If we are on our own, and if you don’t have attraction to the scriptures, sastras or the names of the Lord, then you cannot be for a single second.

There are many living entities, they cannot bare the loneliness. And in the western world particularly they are all lonely, without any loving attention by anybody, and that’s why they go mad. Their mental hospitals are full, and we are also following the same pattern now. Their nature has become completely perverted by the material atmosphere. Otherwise, soul as it is, hankers after peace. And then we cannot read this, and we want peace, so we sleep, we don’t get up at all. Or we get as late as possible. That is our tendency. When the material atmosphere is mixed with the hankering of the soul, then laziness is there. And those mandāḥ, this is the first symptom of Kali Yuga; laziness is the first symptom. And we fail to understand one thing, that our body is completely useless. This is really a punishment for us. To carry the bag of stool and urine twenty-four hours a day with us and to love it very much. We like our body so much, the whole world is running after the satisfaction of the bodily needs, and they increase it.

This is perverted peace, which is required by our spiritual satisfaction, but this is perverted by the material atmosphere and the laziness arises.Please, remember this so that we at least who are sitting under the roof of Prabhupada claiming to be devotees, we at least forgo this. Discard this perverted reflection of the peace. Because every spiritual reality has the perverted reflection. What is it in BG 15th Chapter, ūrdhva-mūlam adhaḥ-śākham, ūrdhva-mūlam the roots are upside and adhaḥ-śākham, the branches are downwards. This is our perverted reflection. Prabhupada writes in the purport that on the bank of the lake, the trees stands naturally; the roots are down and the leaves are up, the branches are up. But as soon as there is perverted reflection in the water, then because of the medium of water, the whole thing is topsy turvy. So, the same in the the spiritual hankering is vivikta-deś, we want the solidarity place. But we don’t get solidarity place, what we do then, in Bombay, the rooms are very small, and maybe ten people are staying there. So, he will not get up at all if he sleeps. Because he wants the solidarity thing. And aratir jana-saṁsadi, and then we have to disassociate from the normal karmi people. That is the hankering of the soul. So, what we do then, in a perverted reflection, we don’t want to associate with them, so, we fight, we create misunderstandings, this is the perverted thing.

Where else the pure thing is that we are completely pure. And once we come to these terms, as soon as you read in-between the lines of Bhagavad Gita and Srimad Bhagavatam, you get the right direction; bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī. And perverted things, will drive you away from the devotional service, where else the reality, will force you to be connected to the Supreme Personality of Godhead through bhakti. bhaktyā mām abhijānāti, unless you have devotional service, you cannot know Him, this is naṣṭa-prāyeṣv abhadreṣu. abhadre is mixing of the material nature, that is abhadre. Because that is not our nature, and we are mixing it. This is the main thing to be understood in this verse.

Come on recite, it is a beautiful verse.
SB 1.2.18
naṣṭa-prāyeṣv abhadreṣu
nityaṁ bhāgavata-sevayā
bhagavaty uttama-śloke
bhaktir bhavati naiṣṭhikī

And as we have seen, the whole of the 2nd Chapter (SB) is important. And as the same time, these five verses are very important. Because we saw yesterday, through the pages of Bhagavad Gita that this is the process of going to Krishna. And it starts from śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ, yesterday we did. And we remembered one paragraph out of it, and he has given very nice, the first sentence Prabhupada gives that we should be out of the sins, and we saw one Bhagavad Gita verse for that. Which verse:

BG 7.28
yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

Then, He gives the reason of the sins. Why we commit sins. The sentence by Prabhuapda. What is it, you try to lord it over. And as soon as this tendency of lording it over is there, then you definitely commit the sins. If this tendency is absent, then the sinless life will begin. And unless the mind is cleared out of the sinful ideas, otherwise the activities will follow. The root is mind, root is mind of the sinful activities. And this mind really because it is dragging us to the sinful activities, mind is material. And being the material instrument, it will always drag you to the material things. And this is the main reason why we perform the activities which we don’t want really.

What is that verse, we saw that, forcefully, we are forced to commit sins.  What is that verse: 

BG 3.36
arjuna uvāca
atha kena prayukto ’yaṁ
pāpaṁ carati pūruṣaḥ
anicchann api vārṣṇeya
balād iva niyojitaḥ

Anicchann, we don’t want to commit sins, but helplessly we commit. And he is asking, Arjuna is asking question that why am I forced to commit the sins, I don’t want to commit the sin. And this is how, even if you ask the bank robber, he will say that I am completely innocent. He has committed a robbery, but if you ask him, he will say that I am completely innocent. I don’t know why I did it. After committing sins also, we don’t want to obey. That is the thing. I mean it is not obey, but to agree that I have committed sin. Because the sin doesn’t touch the soul. This is the reality. Atma has nothing to do with it. Only the modes of material nature are playing. And because of the modes of material nature, through the medium of the modes of material nature, the pure thing is reflected in the ūrdhva-mūlam, topsy turvy.  This is the main thing to be understood.

And as soon as we understand this, then we are inclined to go to the spiritual side more than the material side. This inclination is ever present in everybody. Somebody nourishes it and somebody doesn’t nourish it. And that’s why Prabhupada recognised this tendency when he was in Vrindavan. He thought that if there are devotees in India, so there must be devotees outside. So he said that I am not successful here, so I must go wherever I can be successful. So, at the later age, he travelled all the way, thousands of miles. This is the main thing to be understood. And as soon as the people are trained to be inclined to the spiritual side, the society becomes peaceful. Because you become peaceful, the individual becomes peaceful. Individual is the part and parcel of the society. The whole society is made up of the individuals. So, first the individuals are to be trained and that is our responsibility. You go through, what is that sentence in Caitanya-caritāmṛta:

CC Adi 9.41
bhārata-bhūmite haila manuṣya janma yāra
janma sārthaka kari’ kara para-upakāra

This is the main thing, and bhārata varsha means not those who are born in India, but those who are connected to Vedic literature. That is bhārata janma. Don’t make it narrow, yatra bhāgavatā vision,  sādhavo viśadāśayāḥ. viśad, always we have to take the general meaning, viśad, very wide meaning. And the wide meaning is whoever is connected to Krishna, whoever once utter Krishna, he becomes born in India. This is the main thing to be understood. And as soon as we come to this conclusion, then without wasting our time, we come to these scriptures, we put our heads into this. Everything is ready, Prabhupada mercy just we have to pick it up, that’s it. And our culture is there already. We have traditions, knowingly or unknowingly we see so many things.

Why people just come about and move about here, there is no need. The other day the family from London came, he learnt the hard way. I know that he is very arrogant by nature. I know him since I think twenty years. (Laughter) I was in Soho Street. I was also coming, and he was also coming since he was a kid. Then he was married. And after marriage then his wife was also very young at that time, so she came and asked my advice and I remember even now and they were also remembering. So, this is how, but then I don’t know how because young age is there, and the money is coming and this was converted into arrogance. And as soon as arrogance is there, I and he was so apart. We were in London but he was in south, south part of London and we were in the north, this our Bhaktivedanta Manor; it is in north. So as if it was a different continent. To that extent we didn’t see each other. (Laughter)

And then eventually what happened, that always the ineberities in our life punishes us through the sickness. And then he is very young, hardly I think he is not even forty. But he had two heart attacks and then bypass and now he looks completely old. And he is only maybe thirty-eight years or forty years at the most. This is how we don’t know that by ignoring the needs of the soul, we are punishing our own body. That we don’t know. Ignoring the needs of the soul, reduces our life. prāyeṇālpāyuṣaḥ sabhya kalāv asmin yuge janāḥ. In Kali Yuga, yesterday you showed me the sentence, that our body, our life doesn’t decrease that much without food, but it decreases by irregular habits. There are no regular habits and that’s why we lose the life. This secret of between the connection of the life and the religious activities we don’t understand. We think, we separate it as a compartment; that alright in the morning I will do this and during the day I will do anything. That is not allowed. And if you do it, you harm yourself. na te viduḥ svārtha-gatiṁ hi viṣṇuṁ, we don’t know that our own svārtha-gatiṁ is Vishnu. This yesterday we saw from the purport. Now we go through the purport. Come on read.

And that is the association. And good association is known in the language of Bhagavat as satsang. And the sat word, sat means eternal, and those who run after eternal, they are known as satvatas; that is devotees. Somehow or other, the temporary things, we are touching to the minimum extent. We are using soap powder, but we are using to the minimum extent to just wash the dhoti or this or that. Or wash our utensils or wash something, cleaning here and there. It is not that we are running after the soap powder. Or it is not that we are hankering to have the washing machine or this machine or that machine. We just wash ourselves somehow or other and why we are washing because if the clothes are then then our devotional service will be very nice. Otherwise, if with the dirty clothes, if we can perform clean consciousness then we will do that. But dirty clothes in clean consciousness goes ill together. So that’s why to that extent we have to touch. This is our way.

And then as soon as you minimise your needs, to the very minimum, so that the body and soul is kept together, and that is our culture. And that’s why Indians everywhere, they get established within a year or two. Because whatever money they earn in foreign countries, it goes long for them. And then somebody becomes a money lender. (laughter) Come on man, speak out. (laughter) He will calculate everybody’s money, not his. (Laughter) This is how because we are very simple, we know that somehow or other we have to pass, and we know the destination also. This is how. So this tendency again, you please try to think about these things. You know tac chṛṇvan su-paṭhan, study and vicāraṇa-paro, you just think about it. Now this is our tendency, this is Vedic tendency, that somehow or other use the minimum and using the minimum get out of the ineberities of the material nature and concentrate on the supreme whole, spiritual whole. That is our Vedic culture. But now this is the reality.

But when it is perverted in the material reflection, then we forget out goal that we have to go to the spiritual whole. That we completely forget. But the tendency of the minimum remains there and then he becomes miser. You follow me. Miser is a very good attitude, so far you are attracted to the spiritual whole, that miserliness is required, but without the spiritual whole, then you don’t spend, and you look to this, and you look to that. Then he becomes mad. And then we grow bearded because we don’t use the blades. (Laughter) And then grow bearded, the beard also not full here only. (Laughter) That Bhrigu Rishi had lost the bearded, man those Virbhadra, that Shiva’s representative just snatched the bearded and moustache. (Laughter) So he had to add the beard of the goat. (Laughter) So, this perverted reflection, forces us to be rejected by the society. If you are too miser, then people know that this is one.

Once there was a rich man, I knew and he was extra rich at that time. He had some two lakhs of rupees in the bank. And two lakhs means we were looking to the sky, because one rupee was very big. Ahh ha ha two hundred thousand rupees he has. (Laughter) And he will go to buy the ghee in the market. So, he knew that ghee is required for the body, so what he will do, suppose there are twenty shops, so every shop he will go and say; is your ghee alright. They will say yes, that so far as we know, the tin is packed. He will say, open it, I want to taste it. So, he will put (his finger) and a big lump of ghee he will eat. And in twenty shops he will eat, twenty lumps and then forget about buying and coming back home. (Laughter) This is perverted reflection of this minimum requirement. (Laughter) Minimum requirement is alright, but so far as you don’t trouble others, why to eat his ghee man. (Laughter) And every shop he will go and find out some fault that your ghee doesn’t taste alright, and the lump is gone already inside. (laughter)

To avoid these tendencies, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam, this is the remedy of it. What is it:
SB 1.2.13
ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam

We have to be situated in our own dharma. And try not to be mad, because we are attracted to the supreme whole. And then we are completely under our control. That is the main thing. And as soon as you have that control, then perverted reflection is completely absent and you become sane. With attraction to Krishna, you become sane. Otherwise, like that person, you become insane and then you want to grab here and grab grab there and you want to grab there. These things we have to understand. And why we understand these things, because we are understanding the process to go to Krishna. This is the process to go to Krishna.

SB 1.2.17
śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ stho hy abhadrāṇi
vidhunoti suhṛt satām

This is the first stage, next is

SB 1.2.18
naṣṭa-prāyeṣv abhadreṣu
nityaṁ bhāgavata-sevayā
bhagavaty uttama-śloke
bhaktir bhavati naiṣṭhikī

Then third one is the result of the bhakti, 
SB 1,2,19
tadā rajas-tamo-bhāvāḥ
kāma-lobhādayaś ca ye
ceta etair anāviddhaṁ
sthitaṁ sattve prasīdati

We come into the mode of goodness,
SB 1.2.20
evaṁ prasanna-manaso
bhagavad-bhakti-yogataḥ
bhagavat-tattva-vijñānaṁ
mukta-saṅgasya jāyate

evaṁ prasanna-manaso, then your mind is completely prasanna. And if maan becomes prasanna, then that is the symptom of bhakti, brahma-bhūtaḥ prasannātmā, unless you are attracted to the spiritual values of the existence, you will not be really happy. And that is completely absent in the modern world. We think that because we have colour TV, I am happy. We think that because we are having A/C we are very happy. And those perverted things, they are destroying our health. That we don’t understand the connection between our healthy life and the spiritual goal is very intimate. And that is what Prabhupada teaches us; that you please forget the material things to the completely minimum, completely minimum. I don’t know really to what extent we have to go to minimise these things. Even now we are extravagant. Within our limits also, you can find out that we are extravagant. And this extravagance, really spoilt our health. Because then you have to run around after the material earning and that is not the nature of our soul.

sa vai puṁsāṁ paro dharmo, our transcendental religion is bhaktir adhokṣaje and it should be completely ahaituky. But because we have increased the needs, so we go to Shambu, we go to Nagesvar Bhagavan and say please I have come to you, let me have a good wife, and he says alright I will give you something. And he exactly punishes us by giving the obnoxious one. This is how, because we are asking the material things and material things can never satisfy. Yes, they will satisfy us, but with Krishna Consciousness, otherwise no. And then the Krishna Conscious person, because they are satisfied in their own situations, their figure is completely different from the ordinary people. That’s why it is desirable that we sweep the floor in the temple, in the association of the devotees, then to sit in the sofa set in a hotel. Because, this will give you the satisfactory look. And as soon as you are completely satisfied, because you are meeting the need of the soul, and because the soul is there, the body is developing. That we forget.

Even from the first day of the conception, the soul was there. And because of the soul, the body developed. Where else what we do, we want to develop the body and then we will develop the soul. Again, ūrdhva-mūlam adhaḥ-śākham. We like this fifteen chapter. (Bhagavad Gita) ūrdhva-mūlamm that’s it. We want the roots upside and branches downwards. It is our silly attitude and that’s why we are not prasanna then. And we never can become happy by running after these things then, there is no happiness. Happiness is a myth in the material world. And myth means it is just a concocted thing, in the reality there is nothing. That is myth, mythology. So, once we understand this, then we come to the pages of Bhagavatam with all attention and we try to concentrate and make our life successful. Show out from our behaviour and our figure that we are completely satisfied and then if Krishna gives you His mercy, kripa, Krishna kripa, then you can go to the public at large and then try to explain the same thing which you have been given a very good life. āpani ācari, what is it, āpani ācari prabhu jīvere śikhāya. Chaitanya Mahaprabhu teaches us āpani ācari, you put into practise first and prabhu jīvere śikhāya. If we don’t put into practise, then what are you going to teach to others. People see you and people don’t hear you alone. This is the main thing. It’s clear. Have you anything to ask. Jai Srila Prabhuapda Ki Jai.

Maharaj: We were saying about this, that, even we just have to blink our eyes, till that time also if we can’t remember Krishna, then our existence becomes completely useless from the spiritual point of view. And regarding the material, we have already remembered; there is no point in arguing that a materialistic man can be happy. How nice it is. There is no point, Prabhupada says, there is no point in arguing. The materialistic have their own arguments, that I am very happy. So, Prabhupada says that there is no point in arguing that the materialistic man can be happy. This is how we should remember. Then next sentence also we remembered. Be it Brahma or an insignificant ant can be happy in the materialistic way.

Brahma is also having body. And that’s why as soon as you have the material body; birth, death, disease and old age are definitely there and tritap is there; adhyātmika, adhidaivika and adhibhautika. These tapas, you cannot really cannot forgo, you cannot get rid of, be it great brahma, or an insignificant ant. They all have to undergo these turbulence of the material life. These is the continuous turbulence. And helplessly we are entangled into it. āpannaḥ saṁsṛtiṁ ghorāṁ, we just sang. āpannaḥ, we didn’t want it, but we have to take it. We don’t want so many things in our life, particularly the sicknesses, but eventually the sickness takes place. And then the body struggles hard to ward off the sickness. Apart from the medicines, the body has the mechanical system, and the body resists our sicknesses, because this lump is always sick. And the spiritual spark which we have, that warmth always wards off the sicknesses. But even then, in the end, we lose and the material energy wins.

This is how people just they helplessly close their eyes, they don’t want to die, but they have to. Both the kidneys fail and don’t know the water is retained in the body and if the water cannot be coming out then we have to have the dialysis or something, there are so many ways, It may prolong a day or two or maybe a month or two, but the end is definite, end is definite. This material infection cannot continue. And if we can remember this then we don’t do anything else. At the time of death, if somebody tells you that he is going to give you a million dollars, what difference does it make. You say forget about it, I am going now. (Laughter) Somebody says, I will marry you and you will say forget about it, I am now no more. Somebody tells me that this building is yours, it doesn’t make any difference at the time of death. It doesn’t sink in our mind; this idea doesn’t sink in. Till the body is working, we are definitely running to the materialistic life. Definite, without fail. And body we have to carry anyway. So till he is awake, I mean to say moving about in his body, in a reasonably good condition, he will definitely try to grab.

In Bhagavatam, there is a nice example in the 10th Canto, that verse if you come across, please tell me also. The very nice example is given there, that this snake eats the frog, and he is already eating the frog. The frog is in the jaws of the snake. So, within a second, he is going to swallow it. Frog is just in the jaws of the snake. But frog has a tongue, it can stretch and catch the insect. So, if the frog in that position also, see this insect, it will just stretch its tongue and take it. It doesn’t know that he is going to go away, why should he kill him. (Eat the insect.)  But this is till the last moments come, if there is something, he will grab it. Dhrita, we are all Dhritarashtras. He was grabbing the rashtra. We grab so many things. And one day leaving everything we go.

Now if we remember this, leaving thing, then that will guide our life in a right way. You know that lady’s example I always give from Singapore. There is one middle aged lady, she had come, she has one or two children I think and she is working in the prisons. You remember. And she came once or twice, I think she was coming regularly for the program. And then I asked what you are doing, and she said that I am working in the prison. So. I asked being a lady how can you work in the prison. So, she said I am working in the wing where in there are sentence for death. They hang or electric chair or whatever it is. So, I told that they must be very rowdy, what can be more punishment than death, there cannot be any punishment. So, they can do anything they like. So, she told me, that no, that those who know after one week they are dying, they become very good.

Because death sets us on a very nice line. Because of the death then automatically there is a detachment, combined with detachment from the material association, we have learnt. We cannot disassociate with the materialistic tendencies until and unless we remember the death. Now suppose somebody does something, then we know we are to go, and he is also to go. Nobody survived here. So, this will set us on a right track. Otherwise, we will be fighting, we will be screaming for this material possessions. For a few feet of land, they will kill each other. And they go away, and the land is still there. Bhumi devi tells this to Brahma in 10th Canto again that all these Manus, big Manus, they were also fighting with each other for me. All the kings, the great samraths, they were also fighting for me. And they are fighting for me at the moment and so many countries are fighting with each other that you have taken our land, and you have done this, and you have done that. Kashmir is the prime example. And we are still struggling for the peaks in Kashmir they are neither useful to Pakistan nor they are useful to India. Nobody can go there in this season, winter season. But that peak Pakistan has taken, this peak India has taken. And Muslims and Hindus and this and that and that and that.

Because nobody remembers the death. That is what Prabhupada just woke us up, that you are going and that is definite. And if we remember that we are going, then the renunciation is very easy. We will do our own work or we have something to possess but then the excessive greed will be completely absent. And excessive greed is absent, then you know that too much of greed, too much of hankering after usurp, usurp, usurp, usurp, that man becomes mad. Eventually he loses his health. This is the truth. And to remind about our death, Srimad Bhagavatam is expert. With every page, there are two things they have described. One is you please stop sense gratification; control, that is a must. And the second thing He reminds us, is that we have to go. These are two things. Then somehow or other, we pass our time and go.

Suppose now you are here, and on the 6th you are going, so you know that you are going. So you are on Purusuttom’s chamber. (Laughter) Anything, book you can take, just sleeping you can take the book and in sleeping you can keep the book. (Laughter) I don’t know but I dreamt that it is chamber. Because he can’t get up. (Laughter) So, everything should be handy. So, you also become like him because of sanga. (Laughter) So, Samanjas also doesn’t matter, I am suffering from fever, I will take the book out. (Laughter) Because you are not attached to the place, some inconvenience is there but you have a very clear idea that on the 6th I am going. So, he says it doesn’t matter, today we have inconvenience, I will be alright in Singapore. (Laughter) Because you know that you are going, so you don’t worry about the inconveniences. Sri knows that he is going to go to his chamber in Philippines within a short time. Then it doesn’t matter. Dirty dhoti is alright, dirty kurta is alright. Somehow or other we go to bed, come back from the bed and you saw those boats, how crude they are. They jump and there is no place to jump, man you will just go to the ocean instead. (Laughter) That boat. Bet Dwarka, you went isn’t it. There are no proper steps also. If you glide down, you glide down. Finish. (Laughter) This is the main thing, but somehow or other we tolerate, because Singapore in in our mind. That I am going to go, my flat is there, my bathroom is there, my sitting room is there, my everything is there. So, you don’t mind the inconvenience, come and jump in the boat. Because that is not permanent.

So, that which is not permanent, we tolerate because we know that we are going. Otherwise, the tolerance will be absent. How can we tolerate. If it is permanent, then we have to make arrangements. Comfortable arrangements. So, this globe also, no matter how good it is, everyone has to go. Nobody has stayed here, or no one will stay here in future. And we will also have to go. Once we know this, then we will make endeavour with our heart to progress towards the Lord. Otherwise, we don’t chant at all. And we may chant haphazardly, our mind is not with it at all, because we have forgotten that we are going. And particularly that’s why the Vedic culture insists that the male persons should set the example, because they are not that attached to the house. And in the old age if you are attached, even a small child will regard you as mad. Small child will say, Dada, you are going. (Laughter) Your hair is grey, your teeth has fallen down, so why are you too much attached to this. And this is very easy to understand. But as I told you, till we are healthy in the body, we never envisage these things. Real intelligence is to see beyond these youth years, they will just go like this. (Maharaj makes a blowing action.) Just like that. In Gujarati the youth is very correctly known as Javani.

Jai Srila Prabhupada Ki Jai
Jai His Holiness Srila Mahavishnu Goswami Maharaj Ki Jai

Category
SB 4.9.6

Allow Krishna to Enter your Life

Year
Location
Singapore
Category
SB 4.9.6

Krishna is the Supreme Rejuvenating Force

Year
Location
Singapore
Category
SB 4.29.39-40

Be Introverts in Devotional Service

Year
Location
Singapore
Category
SB 3.9.5

Taste the Aroma of His Lotus Feet (Hindi)

Year
Location
Abu Dhabi
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