Special thanks to Sai Nidhi Mataji and Shrushthi Nidhi Mataji
Srimad Gour Govinda Swami: Om namah bhagavati vasudevaya. Devotees: Om namah bhagavati vasudevaya.
Srimad Gour Govinda Swami: Srimad Bhagavatam, Eighth Canto, Chapter 10, Text One. śrī-śuka uvāca iti dānava-daiteyā nāvindann amṛtaṁ nṛpa yuktāḥ karmaṇi yattāś ca vāsudeva-parāṅmukhāḥ SB [8.10.1]
Translation by Srila Prabhupada. Śukadeva Gosvāmī said: O King, the demons and Daityas all engaged with full attention and effort in churning the ocean, but because they were not devotees of Vāsudeva, the Supreme Personality of Godhead, Kṛṣṇa, they were not able to drink the nectar.
Text Two. sādhayitvāmṛtaṁ rājan pāyayitvā svakān surān paśyatāṁ sarva-bhūtānāṁ yayau garuḍa-vāhanaḥ SB [8.10.2]
Translation by Srila Prabhupada. O King, after the Supreme Personality of Godhead had brought to completion the affairs of churning the ocean and feeding the nectar to the demigods, who are His dear devotees, He left the presence of them all and was carried by Garuḍa to His own abode.
Text Three. sapatnānāṁ parām ṛddhiṁ dṛṣṭvā te diti-nandanāḥ amṛṣyamāṇā utpetur devān pratyudyatāyudhāḥ SB [8.10.3]
Translation by Srila Prabhupada. Seeing the victory of the demigods, the demons became intolerant of their superior opulence. Thus, they began to march toward the demigods with raised weapons.
Text Four. tataḥ sura-gaṇāḥ sarve sudhayā pītayaidhitāḥ pratisaṁyuyudhuḥ śastrair nārāyaṇa-padāśrayāḥ SB [8.10.4]
Translation by Srila Prabhupada. Thereafter, being enlivened because of drinking the nectar, the demigods, who are always at the shelter of the lotus feet of Nārāyaṇa, used their various weapons to counterattack the demons in a fighting spirit.
Text Five. tatra daivāsuro nāma raṇaḥ parama-dāruṇaḥ rodhasy udanvato rājaṁs tumulo roma-harṣaṇaḥ SB [8.10.5]
Translation by Srila Prabhupada. O King, a fierce battle on the beach of the Ocean of Milk ensued between the demigods and the demons. The fighting was so terrible that simply hearing about it would make the hair on one’s body stand on end.
Six. tatrānyonyaṁ sapatnās te saṁrabdha-manaso raṇe samāsādyāsibhir bāṇair nijaghnur vividhāyudhaiḥ SB [8.10.6]
Translation by Srila Prabhupada. Both parties in that fight were extremely angry at heart, and in enmity they beat one another with swords, arrows and varieties of other weapons.
Purport by Srila Prabhupada. There are always two kinds of men in this universe, not only on this planet but also in higher planetary systems. All the kings dominating planets like the sun and moon also have enemies like Rāhu. It is because of occasional attacks upon the sun and moon by Rāhu that eclipses take place. The fighting between the demons and demigods is perpetual; it cannot be stopped unless intelligent persons from both sides take to Kṛṣṇa consciousness.
There is one thing, both parties in that fight were extremely angry at heart, and in enmity they beat one another with swords, arrows and varieties of other weapons. There are always two kinds of men in this universe, not only this planet but all higher planetary systems. All the kings dominating planets like the sun and moon also have enemies like Rahu. It is because of occasional attacks upon the sun and moon by Rahu that eclipses take place. The fighting between demons and demigods are perpetual. It cannot be stopped unless intelligent persons from both sides take to Kṛṣṇa consciousness. This is perpetual. There are always two kinds of men in this universe. What are those two kinds of men?
Devotee: Sura and asura.
Srimad Gour Govinda Swami: Sura and asura. There are two kinds of men. Who are, who is sura and who is asura? Mm?
Devotee: The ones who follow, follow what Kṛṣṇa says.
Srimad Gour Govinda Swami: Huh? Bolo?
Devotee: The ones who follow the, what Kṛṣṇa says. Hmm.
Srimad Gour Govinda Swami: He's sura. One who don't follow, he's asura. viṣṇu-bhaktaḥ smṛto daiva, āsuras tad-viparyayaḥ. This is quotation. You should quote this.
viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ. The opposite. Opposite. Huh? One is the devotee of Vishnu, he's daiva, he's demigod, he's sura. Huh? tad-viparyayaḥ, opposite, he's not devotee, he's asura, he's demon. Devotee, non-devotee. These two types. Sura, asura.
It's always there. This is perpetual for all of us. Always there. Hmm. And enmity is perpetual. As it is perpetual, the enmity is perpetual. There is always enmity between sura and asura, devotee and non-devotee, or demigods and demons. Hmm. Fighting between demon, demigods is perpetual. It cannot be stopped unless intelligent persons from both sides take to Kṛṣṇa consciousness. Hmm. Why they are fighting? What is the reason behind it? Huh? What the reason? Why they are fighting? Why there is enmity?
Devotee: Envy? Enviousness?
Srimad Gour Govinda Swami: Yes, enviousness, intolerance. There's a question of intolerance, enviousness. mātsarya , Same thing. When you speak about mātsarya, enviousness, that is intolerance. The other group or the person is advancing, is making advancement, huh, becoming more and more powerful, more and more opulent. "I cannot."
So, he becomes intolerant, envious, huh, "How, how I can beat him? How I can become more powerful, more opulent? How I can predominate him?" This mentality, isn't it? Mentality of predominating. This is the reason. One who becomes more and more powerful, more and more opulent, he rules. He predominates. The other group or other person becomes envious, intolerant.
The demigods got nectar, so now they become more opulent. Now they become deathless by drinking nectar. Nectar means, amruta means no death. Demons thought, "Now we'll die. We can become immortal, deathless, huh. We cannot become as opulent as the demigods." Now everything goes to that side. So, they became intolerant, so fighting was there. And sometimes it takes place, sometimes demigods become victorious, sometimes demons also become victorious.
So, when this thing, this churning of, uh, uh, milk ocean came, what is the background? It's the same background. The same background is, uh, is gone. We have already studied that part. Mm. At that time, demons were more powerful, more opulent. They have taken away the opulence of the demigods. They have taken away, demons. So, demigods were more bereft of opulence. They are bereft of opulence.
So, and that thing has come, will come again, you will find, it also come in this eighth canto, it's going on, this Vamana avatar will be there. This now Mohini avatar, pastime of Mohini avatar. Then pastime of Vamana will come. Bali, Bali was the king of the demons. So, Bali became so opulent, so powerful. And, uh, he, he predominated, huh, over, predominated over these demigods. Mm.
Demigods became bereft of opulence. So, the mother of the demigods is Aditi. Aditi became very distressed, "My sons were bereft of opulence." So, Aditi, took up a vow vrata with the instruction of her husband, Kasyapa. So thereby she pleased the Supreme Lord Narayana-Vishnu, then I will come as her son. Then Aditi, Kasyapa's son is Upendra, Vamana. Vamanadev will come.
So Vamanadev with three places, three places. Two places will take away everything from Bali, everything, all his opulence, all his wealth, property, everything. Then third place, just taken down, just down to the sutala, you see. That episode will come. That will have come. Thereby will give everything to the sons of, uh, Diti, the demigods.
Now Śukrācārya, Śukrācārya knows these things. When Bali was prepared to give this dhana, or charity, Vamanadev was asking for. "Hey, don't give, don't give. He'll take away everything from you. Don't, don't think as a, a tiny dwarf fellow, He is Supreme Lord Vishnu. He has come in a disguised form, huh, of a batu." batu means a brahmachari. Huh? "He'll take away." That question is there, always there.
Now, this background is also this. So, by the instruction of Supreme Lord, the demigods, mm, went to Bali and made a truce. "All right. We will not- we'll make a truce. Let us go and combinedly churn the- this milk ocean, nectar will come and both of us will share. Now, if we take nectar, then we'll become deathless. We will get all opulence, everything." So, with that purpose they went.
And demigods, um, demons also were very pleased. "All right. Very nice. Let us combinedly churn and get share." Therefore, they combinedly churned. But demigods, mm, cannot get this nectar because they are narayana paramukha. That's verses, we have already read it. Ah? Demons. Yes, demons. Ah, yes. Demons cannot get because they're narayana paramukha. It is here. First one. Huh? First one. Verse? Sixth one. Ah? Verse one? Yes. Yes. Yes. Yes. vāsudeva-parāṅmukhāḥ. Yes.
iti dānava-daiteyā nāvindann amṛtaṁ nṛpa yuktāḥ karmaṇi yattāś ca vāsudeva-parāṅmukhāḥ Śukadeva Gosvāmī said: O King, the demons and Daityas all engaged with full attention and effort in churning the ocean, but because they were not devotees of Vāsudeva, the Supreme Personality of Godhead, Kṛṣṇa, they were not able to drink the nectar.
That we have discussed already. So, Mohini Murthy came and cheated them, cheated the demons, Mohinī-mūrti distributed nectar in such a way the demons couldn’t get, still this Rahu disguised, that we discussed the head was cut off there is enmity all these things.
The same background of lording it over and enjoying, desire of enjoyment is there. We will enjoy we will enjoy more and more, we will enjoy whole don’t allow anyone to take share of it. This is the only background, only reason, why there is enmity, this desire, of mentality of enjoyment. Mentality of enjoyment. Therefore, there is enmity, there is fighting and there is this dualism. Dwandhabhava- This duality.
Quarreling, fighting enimity enviousness and intolerance. Now these demons became intolerant, they got nectar and become more prosperous, more opulent, more powerful than all, so they became intolerant. So, this battle came in between. And Prabhupad Maharaj says the fighting between the demons and demigods is perpetual; it cannot be stopped unless intelligent persons from both sides take to Kṛṣṇa consciousness.
Only Kṛṣṇa consciousness can solve this fighting mentality or enmity. This is the only solution because if they will be taught properly the science of Kṛṣṇa consciousness, they can understand the real constitutional position, What is the real identification, jīvera ‘svarūpa’ haya, kṛṣṇera ‘nitya-dāsa’, Who am I? What is my real identification, Kṛṣṇa dasa, Krsna is my eternal master, I am his eternal servant, yes this eternal relationship.
So, what is my duty? As a servant my duty is to the master and please him give him pleasure, give him happiness isn’t? Give him all sorts of pleasure and happiness. Give him all enjoyment because he is the only enjoyer. Kṛṣṇa says that thing in Bhagavad Gita, ahaṁ hi sarva yajñānāṁ bhoktā ca prabhur eva ca, upadraṣṭānumantā ca, bhartā bhoktā maheśvaraḥ. isn’t? I am the sanctioner of it, I am the maintainer of it. I am the enjoyer. Isn’t? Many times repeatedly Kṛṣṇa says that I am the enjoyer. Jiva cannot be enjoyer, Jiva cannot be enjoyer. Only Kṛṣṇa is the enjoyer. Everything belongs to Kṛṣṇa, nothing belongs to jivas or anybody.
Bhakti Vinod Thakur Prabhu Mahajan’s says `āmāra’ bolite prabhu! āre kichu nāi tumi-i āmāra mātra pitā-bandhu-bhāi Oh Lord, there is nothing that I can say that is mine, everything belongs to you, everything belongs to you Isn’t? You are my father, You are my mother, You are my friend, You are my brother. You are everything for me. Isn’t? everything for me.
nija-sukha lāgi’ kichu nāhi kori ār bhakativinoda bole, tava sukha-sār Bhakti Vinod Thakur Mahajana says, "I won't do anything for my own enjoyment, for my own pleasure, for my own happiness. I'll do everything for your enjoyment, for your pleasure and for your happiness." Because He's the enjoyer. He should be given pleasure. He should be given happiness. Thereby, jiva can get happiness and pleasure.
He is the source of all pleasure, all happiness. Sat-cid-ananda īśvaraḥ paramaḥ kṛṣṇaḥ, sac-cid-ānanda-vigrahaḥ, anādir ādir govindaḥ, sarva-kāraṇa-kāraṇam. Isn't it? īśvaraḥ paramaḥ kṛṣṇaḥ, sac-cid-ānanda-vigrahaḥ, anādir ādir govindaḥ, sarva-kāraṇa-kāraṇam. Brahman Samhita says. Kṛṣṇa is Supreme Personality of Godhead. He is sac-cid-ānanda-vigrahaḥ. What do you say?
Devotee: He's the embodiment of...
Srimad Gour Govinda Swami: Yes. Embodiment of... Devotee: Eternity, knowledge and bliss. Srimad Gour Govinda Swami: Yes. Eternity, knowledge and bliss. So He is the source of all bliss, all pleasure. Isn't it? So, if we will be constantly attached to Him, then we will get bliss and pleasure. Disregarding Him, we cannot get real peace, bliss or pleasure.
That is our teaching philosophy, Vaishnava philosophy. And eternal, we have eternal loving relationship with Kṛṣṇa. We should establish ourselves with that loving relationship. Hmm. So we'll get real bliss, real pleasure, real peace. ahaṁ hi sarva yajñānāṁ bhoktā ca prabhur eva ca. I am the master. I am the enjoyer. Last verse of fifth chapter of Bhagavad Gita.
bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati BG [5.29] Huh? Kṛṣṇa says, uh, gives this formula of peace, peace formula. How can one get peace? Hmm. How?
Devotee: By accepting Kṛṣṇa as bhoktā
Srimad Gour Govinda Swami: By accepting Kṛṣṇa as the only enjoyer, only master, and only well-wishing friend of all living entities, we get peace. Isn't it? He is the enjoyer. But here in this material world, jiva wants to be enjoyer, to lord it over this material nature and enjoy it, isn't it? By forgetting his own constitutional position. jīvera ‘svarūpa’ haya, kṛṣṇera ‘nitya-dāsa’. That is the real constitutional position of jiva, is eternal servant of Kṛṣṇa.
The servant's duty is to serve his master, isn't it? To serve his master with love. When we say to, to be established in one's constitutional position means to establish oneself in this position of servitor of Kṛṣṇa. And Kṛṣṇa should, should be served with love, priti, because we have this loving relationship with Kṛṣṇa, eternal, perfect, loving relationship.
So, service should be done with love. That means Kṛṣṇa should be given all enjoyment. He should be pleased. He should be satisfied. Then jiva will get some pleasure and satisfaction and peace. Otherwise, cannot get. This is what suhṛdaṁ sarva-bhūtānāṁ. I am the only well-wishing friend of all living entities. By abusing his minute independence, jiva comes in contact with maya, isn't it? comes in contact with maya by abusing his, minute independence.
Hmm. So he thinks himself as enjoyer. "I am the enjoyer. I am the master. I am the doer. Everything belongs to me. I am proprietor." This thing, I, mine, comes. janasya moho ’yam ahaṁ mameti. This is called moha, illusion or delusion. I and mine. But nothing becomes nothing belongs to jiva. Everything belongs to Kṛṣṇa.
Kṛṣṇa is the only proprietor because all the property belongs to Him. This one who has property is proprietor. Huh? One who has property is proprietor. Who is proprietor? Is Jiva proprietor? Has jiva any property? Jiva has no property. Jiva- rather, jiva is a property of Kṛṣṇa. Isn't it? So, Bhakti Vinod Thakur says, `āmāra’ bolite prabhu! āre kichu nāi."Oh Lord, there is nothing that I can say belongs to me. Everything belongs to you."
So Kṛṣṇa is the proprietor. Huh? Therefore, this is sarva-loka-maheśvara. He is the lord of all planetary systems, all spiritual planets as well as material planets, because everything belongs to Him. He is the only proprietor. Huh? Sole proprietor. But a conditioned soul who has become deluded, he says, "I am proprietor, everything belongs to me." Huh? "It's my body. Body belongs to me, my body." "My property, my family, my wife, my son, my daughter, my friend, my nation." Isn't it? "My country."
Go further, further, further. Huh? "Everything mine belongs to me. I am the proprietor." Then he said, "I am the monarch of all I survey. I am the monarch of all I survey." Then he says, isn't it? Huh? Because he has forgotten his own swaroop, his constitutional position, huh, he says like that, because he is deluded, because he is a bewildered soul, he says like that. That means now he is trying to lord it over God's property and to enjoy it.
So how can we get real peace, real happiness and real bliss, huh, when he is when he has developed this criminal mentality? Isn't it? Vishnu kriya na kahile paranu kahili vede kai kicu nai. Everything belongs to Lord Vishnu. It is his property. Now you are trying to possess Lord Vishnu's property and enjoy. That means
Devotee: You're a thief. ...
Srimad Gour Govinda Swami: you are a thief. You are a great criminal. You have developed such criminal mentality. Isn't it? So how can you get real peace, bliss and enjoyment? Can a criminal get it? Rather, criminal is put into jail, and a severe punishment is being inflicted upon him. Isn't it? How a criminal will get real peace, bliss and enjoyment. Is there enjoyment in the prison house?
This is the only reason. So, this is the only reason. But Kṛṣṇa is so merciful. suhṛdaṁ sarva-bhūtānāṁ because he says, "I am the only well-wishing friend." Minute jivas abuse his minute independence. So, he has not developed criminal mentality. Hmm. "He is enjoying my property, huh, but not giving enjoyment to me."
Still, Kṛṣṇa is your friend, only well-wishing friend. What He does for such bewildered souls, forgetful souls, what He does. Huh? He manifests His Kripa Leela. He is so merciful. He manifests His Kripa Leela. Huh? Merciful pastime. What is that? Hmm. What is that? Merciful pastime. Hmm. And what are the, what do you say, paraphernalia for that merciful pastime?
Devotee: He comes with his own
Srimad Gour Govinda Swami: Yes. Yes. Yes.
Devotee: and, uh, his own boat, manifests, he is reminding us of the actual relationship between the spiritual world by manifesting it in this world.
Srimad Gour Govinda Swami: Paraphernalia for His merciful pastime are His name. Holy name. His deity form vigraha. His merciful incarnation. His abode, In this prapanca. In this material world he desends with his dham. He never comes alone. He decsendswith His dham, His associates And all the parapherila.
And He gives, He manifests His Leela here, transcendental Leela. And that is recorded that is shastra. That is shastra. He gives shastra, māyā-mugdha jīvera nāhi svataḥ kṛṣṇa-jñāna jīvere kṛpāya kailā kṛṣṇa veda-purāṇa mayā-mukta-jīvera nāhi kṛṣṇa-smṛti-jñāna-jīvera kṛpāya kaili kṛṣṇa-veda-purāṇa.
māyā-mugdha jiva, the conditioned soul has forgotten Kṛṣṇa completely, thinking himself the master, himself the doer, himself the enjoyer. But Kṛṣṇa so merciful, Kṛṣṇa is the only well-wishing friend, So, he gives you this veda puran, where it is said you are not the enjoyer Krsna is only enjoyer, you are not the propritetor, Kṛṣṇa is the only proprietor, Property doesn’t belong to Him, property doesn't belong to you. There is nothing that you can say belongs to you. It's Kṛpā-līlā, that is His mercy.
sadhu‘śāstra-guru-ātma’-rūpe āpanāre jānāna, ‘kṛṣṇa mora prabhu, trātā’ — jīvera haya jñāna. How He teaches you, how He tells you, how He speaks to you, that He is your protector, He is your master, He is your deliverer. How He says, how He speaks, how He says these things. 'sādhu-guru-ātma'-rūpe āpanāre jānāna, 'kṛṣṇa mora prabhu, trātā'-jīvera haya jñāna.
First thing śāstra, He gives śāstra, Vedic literature, then guru, His dear devotee, Vaiṣṇava ācārya, tattva-ācārya, will teach you, will impart you this tattva-jñāna. That is the mercy of that Vaiṣṇava……Krsna is everything for me. Then you can understand. This is Kṛpā-līlā, Merciful pastime.
So, He lives here. Though He comes here, manifests everything, His Leela, everything, and when He goes back to His abode, He leaves here all these things. What is? His deity form, His name, His dhāma, abode. So, we have Vṛndāvana-dhāma, Mathura-dhāma, this Māyāpur-dhāma, Navadvipa-dhāma, Purusottama-dhāma. All dhāmas are there, abodes in this material world.
That is Kṛṣṇa's mercy. He lives here. His name, His deity form, vigraha, dhāma, His transcendental first times recorded in śāstra, His devotees. Sādhu, śāstra, and Paraphernalia for His service. He lives here, everything. That is the Paraphernalia for His merciful incarnation, Kṛpā-līlā. That is His merciful pastime, Kṛpā-līlā.
Sādhus are here. anugrahāyeha caranti nūnaṁ bhūtāni bhavyāni janārdanasya. Out of mercy, the dear devotees of Janardana Kṛṣṇa are wandering here. To deliver the pamaras, the bewildered souls. To impart them tattva-jñāna. To shower their mercy on them.
And if someone is very fortunate, bhāgyavān brahmāṇḍa bhramite kona bhāgyavān jīva, someone is fortunate, he will come and do sādhu-saṅga. Association of sādhu. By the association of sādhu, getting the mercy of sādhu, then he can understand who is he, what is his constitutional position, then he understands that I am Kṛṣṇa-dāsa.
I am Kṛṣṇa-dāsa. Kṛṣṇa is my eternal master, Kṛṣṇa is the sole proprietor, Kṛṣṇa is my protector, Kṛṣṇa is my deliverer, Kṛṣṇa is everything for me. There is nothing mine. Everything belongs to Kṛṣṇa. Then he can understand. Kṛṣṇa is the only enjoyer, I am not the enjoyer. My duty is to give enjoyment to Him, to please Him, to give Him all pleasure, to give Him all enjoyment, to give Him all satisfaction, that's my duty.
Then he can understand, then there will be no question of enmity, no question of quarrelling or battle, no question of enviousness, intolerance. Why? Why? Why there will be enviousness? Why there will be intolerance? I am not the enjoyer. Why intolerance? Jiva thinks himself as enjoyer, oh, he is getting much enjoyment, I am getting less. Oh, intolerance is there. He is growing more opulent; I am not having any opulence. So intolerance is there. Enmity is there. Enviousness is there. It is only there.
So, therefore Prabhupāda Mahārāja says, the fighting between demons and demigods is perpetual, cannot be stopped unless intelligent person from both sides take Kṛṣṇa consciousness. The Kṛṣṇa consciousness is only solution. If the intelligent person, the leaders of the both parties, will come and do sādhu-saṅga and get this knowledge, tattva-jñāna, accepting bonafide guru, understand their own position, their constitutional positions, then it will stop.
No, we are not enjoyer, we are not proprietors, nothing belongs to us, everything belongs to Kṛṣṇa. We are the servants, we are not the masters, we are not the doers. We are the servants. Our duty is to serve the Supreme Lord Kṛṣṇa and give Him all enjoyment, all pleasure, all happiness, then we will get peace, prosperity, happiness, everything. Then there will be no enemy.
So, this is Kṛṣṇa's kṛpā-līlā, His merciful in pastimes, the leaves of the speech here. His śrī-vigraha, His name, His dhāma, His kathā, material pastimes, His devotees, sādhu, śāstra, and His paraphernalia for His service. Without sādhu-saṅga, the bewildered soul cannot understand. Forgetful soul cannot understand this thing. So, this is Kṛṣṇa's merciful pastime, kṛpā-līlā.
Then you can understand that nothing belongs to me. What I deserve, Kṛṣṇa will give me. He knows the best. What is my need? I don't know. Therefore Bhaktivinoda Ṭhākura sings this thing. nija-sukha lāgi’ kichu nāhi kori ār, bhakativinoda bole, tava sukha-sār, Oh Lord, I won't do anything for my own enjoyment and happiness and pleasure. I won't do. bhakativinoda bole, tava sukha-sār, I'll do everything for Your enjoyment, Your pleasure, and Your happiness.
So, when one can understand this, when one understands this, then there will be no fighting, no enviousness, no enmity. Will there be? No. Yes?
Devotee: All the fighting because it's like peace fighting for stolen bread.
Srimad Gour Swami Maharaj: Yes, fighting for enjoyment.
Devotee: They have, they, they have stolen something and they are quarreling over, "It's mine, no it's mine."
Srimad Gour Swami Maharaj: Yes. Everyone, everyone wants to be enjoyer, wants to be proprietor, wants to be master, isn't it? Therefore, this enmity, this rivalry, this quarreling, this battle, fighting, everything is there. It's perpetual. Enviousness, intolerance is there.
The sadhu sastra teach us, kṛṣṇa-prītye bhoga-tyāga, you say. This is teaching for us. Sadhu teaches, sastra teaches kṛṣṇa-prītye bhoga-tyāga. Give up all your enjoyment for the pleasure of Kṛṣṇa, because Kṛṣṇa is the all, only enjoyer. Therefore, we give up our enjoyment. We have this sadhana process, sadhakas, the beginning stage of bhakti, sadhana-bhakti. Vydhi -bhakti Beginning stage of bhakti, first stage of bhakti. Sadhana-bhakti, Vydhi Bhakti Huh?
So, we have strict regulations. Sadhana vidhi. No sense enjoyment, no. That's... No sense enjoyment. No fish eating, meat eating, no sex- sexual enjoyment, no illicit sex, no gambling, no intoxication. free 24 hour open liquor. Isn't it? Cold wine. Beer, big people. Oh, so much enjoyement. No, I say no, no, no, no. Huh? No enjoyment, no sense enjoyment. Give up all this thing, kṛṣṇa-prīti . Then say what he said. We have this thing four regulatory principles, strictly follow. Then fasting on Ekadashi day. No eating, no eating. Fasting.
Two days a month, every fortnight, one fasting day comes, Ekadashi comes, no eating. Give up all your eating, give up all your enjoyment, for what? kṛṣṇa-prītye for the pleasure of Kṛṣṇa. kṛṣṇa-prītye bhoga-tyāga, Mahaprabhus teaching, Mahaprabhu came as teacher, Acharya, the teacher, sadhu, guru, he came to teach us. kṛṣṇa-prītye bhoga-tyāga, Kṛṣṇa is the only enjoyer, give HIm enjoyment. You are not enjoyer. So, give up all your so-called enjoyment for Kṛṣṇa’s pleasure. Do you understand Jagannath?
Give up your so-called enjoyment for Kṛṣṇa‘s pleasure. Therefore we say, Kama Kṛṣṇarpane, Oh, Kṛṣṇa, please take away my lust. This lust is there, hṛd-roga-kāma, this is my heart disease. So, I want to enjoy. Please take it away from me. Kāma-kṛṣṇārpane. Therefore, we say, Kāma-kṛṣṇārpane. Please take all these lusty desires from me. Please enjoy me. You are the only enjoyer, enjoy me. I am to be enjoyed by You. I am not enjoyer. This is Kāma-kṛṣṇārpane.
Therefore, kṛṣṇa-prītye bhoga-tyāga. For the pleasure of Kṛṣṇa, you give up all your enjoyment. That's kṛṣṇa-prītye bhoga-tyāga. So, we have strict regulation, strict discipline. Disciple is under strict discipline. Sādhanā says, we have to practice this thing, sādhanā. Then, there will be no question of this enviousness, intolerance.
What I deserve, my master will give me. He knows me best. He knows best. I don't know what is my need. He knows the best. What I deserve, He will give. He is the giver. By His arrangement, by His will, everything takes place. I am His servant. My duty is to serve Him, render loving service unto Him and give Him all pleasure and enjoyment. Then when this thing will come, then there is no question of enmity, no rivalry, no intolerance, no fighting, no battle, nothing. Why? This is the only reason those who have developed such mentality of lording it over and enjoying it, they are demons. They are demons. They are demons. And one who has such desire, insatiable desire, insatiable desire for enjoyment, this desire is so insatiable.
In ninth canto you will find Yayati Maharaj says, yat pṛthivyāṁ vrīhi-yavaṁ hiraṇyaṁ paśavaḥ striyaḥ na duhyanti manaḥ-prītiṁ puṁsaḥ kāma-hatasya te SB [9.19.13] Those who are very lusty persons, greedy persons, very lusty, very greedy, if they will get all the wheat, rice, barley, all the corns of the whole world, if they will get all the metals, all silver, all gold, all copper, the whole world, if they will get all the beasts, birds, animals of the whole world, if they will get all the women of the whole world, still they will not be satisfied.
No, you will be satisfied. He says na duhyanti manaḥ-prītiṁ, puṁsaḥ kāma-hatasya te, yat pṛthivyāṁ vrīhi-yavaṁ hiraṇyaṁ paśavaḥ striyaḥ, na duhyanti manaḥ-prītiṁ, puṁsaḥ kāma-hatasya te, They will never be satisfied. Their desire for enjoyment will never be satiated. Unsatisfied. Isn't it? Cidananda, Cidananda will get everything, still unsatisfied. No, more, more, more, more. Then he says,
na jātu kāmaḥ kāmānām upabhogena śāṁyati haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate SB [9.19.14] If you pour ghee into blazing fire, it will never extinguish. It becomes more obliged. And say, give more, give more ghee, more ghee, more ghee. Never becomes this extinguished. Similarly, the more you give enjoyment to senses, more they demand. Give more, give more, give more. Why one wife, hundred wives, thousand wives, let me enjoy. Isn't it?
This Yayati says, Yayati Maharaj says, give to his own experience, own. Because Yayati was cursed by his father-in-law, Śukrācārya. Yayati married the daughter of Śukrācārya, Devayani, Devayani. But one Dasi, he had one Dasi, Sharmistha. Sharmistha. So, Yayati fell in love with Sharmistha. So that is intolerance. Women's nature. How? My husband fell in love with that Sharmistha, my maid servant. So, she told her father, Śukrācārya, you see.
Then Śukrācārya cursed, cursed Yayati. You became impotent. You become old. You become invalid. Finished. No enjoyment. You cannot enjoy. Impotent. Old. Invalid. Yayati became. Then his wife thought, oh my husband became impotent. My husband became old. My husband became invalid. How can I enjoy? Who will give me enjoyment? So I am, indirectly, I am bereft of enjoyment now. Then he again, she again pleaded.
Oh my father, I am now bereft of enjoyment. My husband became invalid, old and impotent. Then father said, affectionate father, yes. Alright this can be exchanged, exchanged. If someone can mercifully take his invalidity, old age, everything, and give his youth to him, then he will enjoy. This question of exchange comes. At that time, Yayati had many, some young sons, they are all young.
He requested, you, oh my boy, will you please take away my invalidity, my old age, you know, youth, then I enjoy. Who will give? Ah! Though his father all denied. No, no, no, no! I'll take your invalid old age and we become with spirit of enjoyment. Nobody wants this. So, his youngest son, Puru gave him, alright, father, I'll give you, you take my youth, I'll accept you. Invalid, old age, everything. He accepted the exchange.
So, Yayati became again young. And he enjoyed his wife, Devayani, hundreds, hundreds, hundreds, hundreds of years. Still no satiation, no satiation. No satisfaction. Then he says this thing. This is his own statement.
yat pṛthivyāṁ vrīhi-yavaṁ hiraṇyaṁ paśavaḥ striyaḥ na duhyanti manaḥ-prītiṁ puṁsaḥ kāma-hatasya te SB [9.19.13] na jātu kāmaḥ kāmānām upabhogena śāṁyati haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate SB [9.19.14] If you pour ghee into blazing fire, it will never be extinguished. It will become more and more ablaze and demand more, more, more. If you give enjoyment to your senses, they will never be satiated. They'll demand more, more, more, more, more.
Then he says, you see, not only this thing, not only this thing, then Yayati Maharaj says, yā dustyajā durmatibhir jīryato yā na jīryate tāṁ tṛṣṇāṁ duḥkha-nivahāṁ śarma-kāmo drutaṁ tyajet SB [9.19.16] Though who are very much inclined towards this material enjoyment or sense enjoyment, it is very difficult on their part to give it up. Very difficult. On their part to give it up, this sense enjoyment. Even if the person becomes too old, going to die. He's going to die. He's on the verge of death. Huh?
He's completely invalid, completely invalid now. Still his desire for enjoyment is so strong in him. But desire for enjoyment is there. His senses are now invalid. He has become so old, he's going to die. He cannot enjoy with his senses. But desire for enjoyment is so great in him. He cannot give it up. He wants to enjoy such old person, invalid person. He's going to die till he wants to enjoy. Enjoy a beautiful woman, still one.
Especially this sexual desire for sexual enjoyment is so great. That story, there is a story. That Birbala, you know Birbala? He was in the court of Akbar, Emperor Akbar. He's what? Joker. Joker. Jester. Isn't he a jester? You're a jester? You curse joke. Very nice. Funny story, say. And makes Akbar laugh.
So, once he said this thing. Once he said this thing. This what Bhagavat says, Yayti Maharaj says. Like this desire for sexual enjoyment is so strong even a very, very old man, invalid person cannot give it up. He wants to enjoy a woman. He's going to die still, so desire is in him. He wants to enjoy. Emperor Akbar, no, no, this is not true. Oh, he has become so old, his senses are now invalid, impotent. How he'll be? No, no, this is not true. All right, let us test it, have a test, exam. All right.
Then Birbala said, you please trace out the most, most, invalid person in your kingdom. The oldest person who is going to die, you just trace out. Let us go to him. So it was traced out. Oldest person in his kingdom is lying in his deathbed. He cannot move also, so invalid, so old. He's almost, almost dead. He's going to die. Birbala said, all right, let us go. You'll go, I'll go, and we should take your young daughter with us. Emperor Akbar had a young daughter, sixteen years old daughter, very young daughter, beautiful daughter. She should be, she should put on nice ornament, nice sari, everything, decorate herself very nicely, attractive. Yes, she will go with us. So, three of them went. So, three of them went there. Then message was sent to that old man, Emperor Akbar is coming to visit you. Then that old man said, Emperor Akbar is coming to the wife of our father. So, Birbala, Akbar and his young daughter entered into that room.
Birbala said, let us stand in this side of the bed of that man and let your daughter stand on the other side of the bed. Both of them stood in this side of the bed and Akbar's young daughter stood on the other side of the bed. The old man looked at the young daughter, he didn't look at Akbar. Then you see, he is looking at your daughter, not to you. You see, he is looking at your daughter, not at you. Akbar, Emperor Akbar has come to him. He never looks, he never looks at Emperor Akbar, rather he looks at his young daughter.
You see, this is how the desire is there. Such a, such an old man, such an old man, they say, yā dustyajā durmatibhir jīryato yā na jīryate, tāṁ tṛṣṇāṁ duḥkha-nivahāṁ śarma-kāmo drutaṁ tyajet. Yayāti Mahārāj said, if you want to be really happy, if you want to be really happy immediately give up this desire of enjoyment, sense enjoyment, which is the cause of all sorts of misery. This desire for sense enjoyment which is the cause of all sorts of misery. If you want really to be happy, immediately you give it up. Immediately you give it up.
That he says. But it is very difficult to give it up. Not an easy thing, isn't it? Not an easy thing. You all, you all experience that thing. This is practical, true, not theoretical, isn't it? Jagadguru is very difficult to give up. Out of Jagadguru you have to have Jagadguru. Cidananda, everything, everything, every body you see, body, you all experience this thing. Acyutananda, running after witch, Acyutananda running after witch, ugly witch, you see, so difficult, so difficult. How can one give it up? How can one give it up?
It is said, na jātu kāmaḥ kāmānām upabhogena śāṁyati haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate SB [9.19.14] They are going to say. If you give enjoyment to your senses, there will never be satiated. More you give them, more you want. You cannot make them satisfied by giving enjoyment. Rather, voluntarily, you give up this desire of enjoyment, voluntarily. How can one give up voluntarily?
When he will be taught the science of Kṛṣṇa consciousness, he will understand that what is real pleasure, who am I, what is my real constitutional position, what is my real identification, who am I? Who is the real enjoyer? I am not the enjoyer. The real enjoyer is Kṛṣṇa. I am not the enjoyer. And what is the reason of my suffering? Because of this. I am not enjoyer, but I am thinking myself as enjoyer and try to enjoy everything. That is the only reason of my suffering.
When you will be taught this thing, when you know this thing, when this tattva-jñāna will be imparted to him, guru out of mercy imparts, accepts him, imparts this tattva-jñāna to him, then he will give it up. kṛṣṇa-prītye bhoga-tyāga For the pleasure of Kṛṣṇa, give up all your lust and enjoyments. Please him. Then you will get real pleasure and real bliss. Because he is the source of all pleasure and bliss. Keep yourself constantly attached to him, who is the source of all pleasure and bliss. Then you will get real pleasure and bliss.
Otherwise, how can you get? When one understands this thing, so there will be no question of enviousness, rivalry, intolerance, fighting. Only this rivalry, intolerance, fighting comes out of this sense enjoyment. This is the background. Demons became envious now, became intolerant now, because now demigods grew more opulent, more powerful. We are deprived of it. Let us fight and take away from them. Then fighting.
So, when one becomes Kṛṣṇa conscious? Therefore, Śrīla Prabhupāda Mahārāja says, it cannot be stopped unless intelligent person from both sides take to Kṛṣṇa consciousness. This is the only solution. There is perpetual enmity, fighting, rivalry, enviousness between śūra and aśūra, deva and dhanava. Yes? And this is the only solution.
nirmatsarāṇāṁ satāṁ vedyaṁ Second verse. Second verse of Bhāgavatam says this thing. And before studying Bhāgavatam, we quote it. dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ vedyaṁ. That is all. Who can understand this bhāgavata-dharma-tattva? Bhāgavata teaches this thing. dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ vedyaṁ. Bhāgavata teaches one dharma, that is bhāgavata-dharma. It is not kaitava-dharma. It is not cheating dharma. Kaitava-dharma means cheating dharma.
What is cheating dharma? kāma-mokṣa four dharma-artha kāma-mokṣa These are four processes of cheating dharma. kaitava-catuṣṭo And Bhāgavata doesn't teach that thing. Bhāgavata doesn't teach that. Bhāgavata teaches bhāgavata-dharma. ātma-dharma Dharma of the soul parama-dharma supreme-dharma vaiṣṇava-dharma That is vaiṣṇava-dharma.
To surrender unto the Supreme Lord Kṛṣṇa and give Him all enjoyment. Surrender all loving service unto Him. That is Bhāgavata teaches. This is bhāgavata-dharma, supreme-dharma, parama-dharma, ātma-dharma.
sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ahaituky apratihatā yayātmā su-prasīdati SB [1.2.6] Then the ātmā, soul will be pleased. Soul will get pleasure if you render loving service and adhokyata. Bhāgavan, you are servant. Then, your soul will get pleasure. But you are running after and giving pleasure to your body and mind not to soul. Isn't it? Then that is jagad ātmā. Very difficult. Also, Mahārāja, very difficult to give pleasure. What shall we do? Isn't it? Very difficult. Yes, difficult. Yayati Mahārāja says difficult. Bhāgavata says difficult. Yes.
When you understand this thing, what is real pleasure? Pleasure of the soul, not pleasure of the body. Body and mind, pleasure of the soul. Bhakti, bhakti is the activity of the soul, not activity of the body and mind. Ātma-vṛtti, bhakti is ātma-vṛtti, is vṛtti, is occupation, or activity, dharma. Occupation of the soul, not the occupation of body and mind. yayātmā su-prasīdati, sa vai puṁsāṁ paro dharmo yato bhaktir, adhokṣaje ahaituky apratihatā yayātmā su-prasīdati. That verse. That is parama-dharma, that is supreme dharma, this is bhāgavata-dharma.
Where soul gets pleasure. Not body. As long as soul is there in your body, the body is healthy, conscious. Otherwise, it is a dead matter. What is this body? It is a dead, clump of dead matter. Isn't it? Kripa-teja-maru-bhumi. Five material elements, dead matter. Isn't it? Your soul, it is an servant of Kṛṣṇa. Huh? How you, you really get pleasure if you render loving service unto Kṛṣṇa. yayātmā su-prasīdati. Huh? So this is ātmā-dharma. Bhāgavata teaches this ātmā-dharma.
And who understands this ātmā-dharma, tattva, parama-dharma, nirmatsarā. Nirmatsarā means sattam vedyam , one who is non-envious. Nirmatsarā, who is not envious. Such a devotee can understand. sattam means devotee. And Vaiṣṇava is non-envious. Who is really Vaiṣṇava sādhu, he is not envious. He is not; he is not. If becoming a Vaiṣṇava, coming to path of this Vaiṣṇavism, one becomes envious. He is not a Vaiṣṇava. He is a hypocrite. Just posing. Just posing. He is a hypocrite.
He is a cheater. He is a cheater. As for example, this Baka dharmika, Virādhi Vaiṣṇava, isn't it? Cat becomes Vaiṣṇava, a cat. Cat. put on tilak, put on tilak, and hold a chanting bead, Hare Kṛṣṇa, Hare Kṛṣṇa. And catches a danda, I am Vaiṣṇava, sannyāsī now. Then rats came, oh, Virādhi Bābā, new Bābā. What happened? No, I have become Vaiṣṇava. I am not eating rats, no, no fish, no meat. Oh. The cat has become Vaiṣṇava now.
Virādhi Vaiṣṇava is the Bābā. Virādhi Bābā, Virādhi Vaiṣṇava, cat Bābā. He has put on tilak, cat Bābā, mew Bābā. And he is holding a danda, and a chanting bead, and chanting Hare Kṛṣṇa. Then these rats became fearless, oh, now he will never eat us. Let us go and play around him and climb on his body. Then rats came together. Then he got opportunity.
This is hypocrite. Virādhi Vaiṣṇava, boko dhārmī. Baka dhārmī, baka. How do you say baka? Bakāsura? Crane, yes. Crane became Vaiṣṇava. Yes, crane became Vaiṣṇava. And today, how do you say, some cotton on his beak and drinks water. The fish, now fish came, oh, baka bābā, baka. Bābā, what happened? No, you are drinking water with the cotton. Oh yes, because you will, you will enter into my beak, so I want to eat you.
I have, I have become Vaiṣṇava. Don't you know? This tilaka is there, chanting bead is here. I have become Vaiṣṇava. if I put, unless I put the cotton on my beak and eat, drink water, next you will enter. I wont to eat you now. The fish, he can say, oh, now you have to kill us. So, the fish came and played before him, fearlessly. Then that crane thought, oh, in order to catch one little fish I have to stand hours together with concentrated attention.
Catch only one little fish. But now they are coming to me and playing with me, great opportunity, golden opportunity. And after another, very easily, without any effort, he gets. And this is baka dharmika .He's a hypocrite. He's a hypocrite. Such a person is envious, though he's Vaishnava, sadhu. He's envious. He cannot understand this parama dharama tattva nirmatsaryanam sattam vedyam.
Only such non-envious devotee can understand this tattva parama dharama tattva, bhagavat dharma tattva, that Bhagavat teaches. Otherwise, nobody can understand. Who is completely free, completely free from this desire of enjoyment. Completely free from the desire of this sense enjoyment. Only is absorbed, completely engaged, 100% engaged in loving service of Kṛṣṇa, giving all enjoyment to Kṛṣṇa.
Hmm, and not enjoying the enjoyer. Why will we- why become envious? Huh? Why become intolerant and envious? No. No. That's it. This is the only reason of intolerance, become intolerance and envious and enemy, developing enmity. No, this is not the reason. The reason behind it is this sense enjoyment, thinking oneself the enjoyer, not Kṛṣṇa the enjoyer. How I can get more and more enjoyment?
I give no share to anybody. Only I remain and enjoy till then. Mrukasura asked for that boon from Lord Shiva, if I put... "Please give me this boon. If I put my hand on somebody's head, he will be, he will immediately be burned to ashes." Finished. So, I remain alone and enjoy everything, whatever in this world. It all belongs to me now. That's it. Right enjoyment, huh? Isn't it? This is the only reason.
Hmm. Both the demons and demigods are not free from this desire of enjoyment. Though they are demigods, though they are serving the Supreme Lord, Lord Narayana Vishnu, though Lord Narayana Vishnu has given them, hmm, such opportunity, hmm, to occupy higher planets, such long life, duration of life, kalpa ausa. So much enjoyment, we understand. Material enjoyment is there in heavenly planets, they have gotten everything. Still, they are not free from this desire of enjoyment.
That I was saying, if someone performs 100 horse sacrifice, Indra became becomes envious, becomes his enemy and creates so much hindrance. In disguise, Indra comes and steals his horse, in the case of Prithu Maharaj. Prithu Maharaj performed ninety-nine horse sacrifice. When he was going to perform the hundredth horse sacrifice, Indra, ah-ha, came in disguise as a monk sannyasi. Hypocrite sannyasi. And stole his, hmm, sacrificial horse. You see? That is there in fourth canto, Srimad Bhagavatam.
Huh? Huh? Demigods become envious because, "Oh, I am Sadakratu. I am Sadakratu." He will become Sadakratu. "I am the person who has performed 100 horse sacrifice. therefore, I have become Indra now. Now he is doing, so he will occupy my position. I will be deprived of this, my position, all enjoyment." Therefore, he became envious. He became enemy. This is the only reason. When by, hmm, taking this Kṛṣṇa consciousness, when one can understand, "No, I am not enjoyer."