Bhagavat Saptah a week with a Saint

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Dhruva Maharaj

What did mother Suniti instruct the hurt Dhruva Maharaj?

Dhruva Maharaj was completely disturbed because his step mother did not allow him to go near his father and sit in his lap, because Suruchi’s son was sitting in the lap of Uttanapada. And Dhruva Maharaj thought that because he was there “I also want to go sit on the fathers lap.” So he approached the father and she was very sarcastically very angry with him.  Dhruva Maharaj being five years old boy he did not understand much but he definitely knew that there is something wrong somewhere and she is very angry with me. So, what can a boy do?  He just went to Suneeti his mother; he ran to his mother, and before he complained, Suneeti knew everything. But since Suneeti knew that she was not liked by the King and Suruchi is liked by the King so there is no end to these difficulties for Dhruva Maharaj. She had a full idea, but she couldn’t do anything and Suruchi somehow or other in anger had given very nice instruction to Dhruva Maharaj that you should go to forest, you mediate and when Kṛṣṇa is pleased with you then by His grace you come through my womb and take birth again and then you will be able to sit near your father. So she [Suneeti] thought, “How to teach this young boy what is the correct thing?” This is the most important part of Dhruva Maharaj’s instruction.

The whole story we are very clear about; because the King had two wives one was very dear, and one was not that dear. And both of them had sons, the elder one Suruchi had Uttama and Suneeti had Dhruva.  Now Dhruva had the difficulty to approach his own father and he went running back to mother. Mother was helpless.


dīrghaḿ śvasantī vṛjinasya pāram apaśyatī bālakam āha bālā

māmańgalaḿ tāta pareṣu maḿsthā bhuńkte jano yat para-duḥkhadas tat
[She also was breathing very heavily, and she did not know the factual remedy for the painful situation.  Not finding any remedy, she said to her son: My dear son, don’t wish for anything in-auspicious for others.  Anyone who inflicts pains upon others suffers himself from that pain.](SB 4.8.17)
In that difficult situation also the Vedic mother doesn’t misguide the child.  That is mother’s responsibility. Children hear more from the mother, they learn more from mother.  So Dhruva went to mother and she didn’t understand, she knew vrijnasya param, vrijnasya means difficulties there is no end to these difficulties, it will again and again they will occur because I am not liked by the King and Dhruva being my son, will always have these difficulties. So she said vrijnasya param apshyati. She couldn’t see how these difficulties could be over, apshyati baalakam aaha baalaa – baalakam to her own son she said, and she gave very nice instruction in these two lines, this is Bhāgavatam. 
You should go to the heart of the story and take out the real instruction in order to improve our fiber of our own existence. This is Bhāgavat Saptaha, otherwise mere repeating the stories or bhajans or kirtans may not take us that further. We are all intelligent living beings and because of our intelligence we want some food for our intelligence, and this is the food from Bhāgavatam for our own intelligence.  
She said “maamangalam taata paresu mamsthaa”, only four-five words are there. Maa amangalam – please don’t think any inauspicious thing for the other living entity, your mother. She has hurt you, but it’s the duty of the sane living entity that he should not be thinking any inauspicious thing about any other living entity. We cannot do any harm to any other living entity. 
This is Rāma’s kingdom “Rāma Rajya”. Here He rules and in His rule He loves every living entity, because every living entity is part and parcel of Him, and because every living entity is part and parcel of Him, He will never allow us to harm any living entity. Whatever happens - happens with His own permission, he knows what is happening.  So this teaching please remember “maamangalam taata paresu mamsthaa” – don’t desire any inauspicious thing for any other living entity. This is the way our existence must be improved. Otherwise every time we have some opposition, some living entity tries to harm us and we become enemy. No, that is completely barred in Bhāgavatam. And that is the human existence. The dog can’t understand, as soon as one dog barks, another barks. It can’t stop, but we can stop. One dog is barking the other dogs will stop other. We are not dog level. If you start barking then you are in the dog platform. Would you like to be at dog’s platform? No otherwise you will be kicked. This is the main thing to be understood. 

Story: Sadhu and the dog

There was one sadhu, so he was walking on a village road and the dog was barking after him. So sadhu started running, dog was running and Kṛṣṇa was in Goloka Vrindavan and grazing His cows.  He thought that “Sadhu is in difficulty, so I must go and save him”. 

So He prepared Himself to go, after while He sat down again on the stone. So, His friends were puzzled, they said: “Kṛṣṇa are You mad. You are standing and sitting again. What happened?” 
“My devotee was in difficulty.” 
“Why did you not go then?”
He said “I will tell you afterward.” 
Then what happened, in the mean time sadhu picked up a stone to beat the dog. So Kṛṣṇa thought that “now finished, he doesn’t need Me.” and then he said to the boys that “Now two dogs are fighting. There is no sadhu and a dog.” [Maharaj laughs]
Don’t poke your nose in Kṛṣṇa’s business

So please don’t let Kṛṣṇa regard us a dog.  No retaliation.  Maamangalam taata paresu mamsthaa Please don’t in dream also you don’t think any inauspicious thing to any other living entity.  Everybody has to suffer or enjoy according to his or her own karmas and Kṛṣṇa will decide their enjoyment and suffering.  Who are we to decide?  What authority we have? We don’t have any authority and unnecessarily we think that I am the controller and that’s why we think so many inauspicious things about the living entity. You please leave alone; everybody has to answer the reactions of his own karma. This Suneeti knew every well and that’s why she is known as su-neeti  “good morality”. These are the teachings of the morality that please don’t poke your nose in Kṛṣṇa’s business. Otherwise He will cut your nose.  As we don’t like, many times (we say) “You mind your own business don’t poke your nose here.”  (laughs) There He says you mind your own business and don’t poke in My business.   Please stop this. And in the last line she gives the universal teachings of Bhāgavatam.  These two lines are very important in Bhāgavatam and particularly Dhruva Maharaja’s incident.  We may learn so many things from his life. But this is the main instruction is that please completely purify your mind.  

Completely purify your mind

[Hindi] bilkul pavitra kardo aapka dimaag” Ye dimaag mein koyi gandi cheese matt rakho. Koyi gandi cheese na rakho. Aap dimaga mein gande cheese rakhoge to aapka chehra ganda ho jayega. Aur chehra batata hai appaka dimag mein kya chal raha hai. O chehra bol deta hai. Aap kshipa nahi sakte, because mind is the mirror. Aapka dimag mein kya chal raha hai gadabade O aapke chehre se pata chal jata hain.

[Completely purify your mind. Don’t keep any dirty things in your mind. If you keep dirty things in your mind then your face will look dirty. Your face will tell, what is going on in your mind. This face speaks. The face speaks. You cannot hide because mind is the mirror. What wrong is going on in your mind, can be found by looking at your face.]
So please genuinely try this that always any inauspicious idea should be thrown like a scratch. 
[Hindi] Ye fekhdo, e kachara hai, kachara hum rakhte nahi hain ghar mein, kachara jama karke hum fek dete hain. Kachara rakho to bimaree aajayegi. Kachara jitana jyada hoga itina bimaree ho jayege. Aur utana jyada museebate badege. Ye kachara mat rakho mann mein. Jo hain woh seeda seeda hain. Humare life bilkul seedi hain. Humare mein koy kone nahi hain idhar udhar. Bilkul seeda hain. Woh jitana seeda hoga utana clean karne mein bada aasaan hoga. Ye dimag kachare ke keliye nahi hain, ye dimag khali Kṛṣṇa leela keliye hain. Ismein aur doosara kuch na rakho.

[Throw this away. This is garbage. We don’t keep garbage at home. We collect garbage and throw it away. If you keep garbage then you get diseased. The more garbage you have the more you will get diseased and the problems will increase proportionately. Please don’t keep this garbage in your mind. Whatever is there, it is very straight forward. Our life is very straight forward. We don’t have any corners here and there. It is perfectly straight. And the more it is straight the easier it will be to clean it. This mind is not for keeping garbage, this mind is only for Kṛṣṇa Lila. Please don’t keep anything else in it.]

[Hindi] Kṛṣṇa ke kitane past times hain Rāma ke kitane past times hain, anekh incarnations hain, anekh prasang hain Bhāgavatam mein, Kaha humare ko samay, kahe kachada keliye koyi kona hain aapke dimag mein? Koyi nahin, ye fekhdo. Eh Suneeti ne kaha hai. aur phir last line mein ye reason deti hai e kyon aisa karna hain. Humme kyon nahi bura sochana hain aur living entities keliye. Aur jeevon keliye humme kyom bura nahi sochana hain? To wahan ye sikhsha de rahi hai. Ki please ye yaad rako hamesha “bhunkte jano yat para-duhkadas tat”. Bhunkte means they suffer, jann – means living entity, the living entities who are trying to inflict misery on others they suffer themselves.

[There are so many pastimes of Kṛṣṇa and Rāma, there are so many incarnations and stories in Bhāgavatam. Where is the time for this garbage? Is there any corner in your mind for this garbage? None at all, just throw this away. And this has been told by Suneeti. And at last line she has given the reason as to why we should behave that way. Why we should not think bad about other living entities? So there, she is giving us a lesson that please remember this always “bhunkte jano yat para-duhkadas tat”]

Bhunkte means they suffer, jann – means living entity, the living entities who are trying to inflict misery on others they suffer themselves.

[Hindi] Pehla woh unko peeda hoti hai. doosroko ko jo peeda dete hain woh kudh sehate hain e. Unko sehanedo.

[First they suffer. Those who inflict pain on others, they suffer themselves. Let them suffer.]

That’s it.  Don’t do anything, don’t think about it.

How tolerating saves time and brings you closer to Kṛṣṇa?

[Hindi] Aap itanahi karo woh samay aap bachalo, aur bacha kar aur Bhāgavatam mein invest kardo, yah Bhagavad-gītā mein kardo, yah temple mein chale javo, yah aapke prarthana room mein chale jaaye, vaha aap chanting karlo. O samay jo bach raha hai in bato se, O samay ismein daal do.

[You do just this much that you please save that time and after saving that time, invest it in Bhāgavatam or Bhagavad-gītā or visit temple or go to your room and chant. Whatever time you are able to save from this (tolerating pain inflicted by others), utilize it in these.]
That is the way to be very happy in this material world.  Otherwise, “dhukhalayam ashaasvatam
[Hindi] Ye jo life hai e bilkul ashaasvat hai, temporary hai, aur not only temporary is a full of misery. Ye misery door karneke ka raasta ye Dhruva Maharaj ke maa ne bataya aur paanch varsh ka balako bataya. Aur isne socha liya aur usne iske baad bhi kaha hain, ki “tere mata ne jo kaha tu vaisehe karr.” Mata ne kaha hai :tu jungal mein jaa aur bhagavanko prasanna kar le. Tu jaa chale jaa”.

[This life is very temporary and not only temporary is a full of misery. Dhurva Maharaj’s mother has told the way to drive away these miseries to a five year old. She thought and told: “Do as your step-mother has told you. Mother has told you to go to the jungle and do penance for Bhagawan. You please go”]

[Hindi] That mother is a real mother nahi to koyi doosre hote to “abi paanch sal ka baccha kaha jayega, mayyi rakhloom”. [That mother is a real mother, otherwise if it was some other then “This is a five year old child, where he will go? I should certainly keep him”]

No. She said “You go and try to find out Kṛṣṇa.” This is Dhruva Maharaj.

Chapter 10
  1. Dhruva Maharaj Meets Narada Muni

[Hindi] Then Narada muni met him raaste mein. Narada muni baad mein kahate “tu chota baccha hai tereko e sab sehana chahiye. Tereko maan apamaan ka kya badi bath hain. Tereko kuch nahi karna chahiye. Jaa, tu Suruchi se maafi maangle." Dhruva bole “Maharaj, aapke siksha bara bar hain magar mera steel alag hain. I am of different steel. Mujhe nahi chalega yeh. Mujhe to bagavan ko prapti karni hai.”Dhruva nichai deka iska determination dekha ki pakka nichai iska to isliye maha mantra ka e mantra dediya. “Om namo bhagavate vaasudevaya. Jaa baccha, you repeat it and you will achieve.” Phir Dhruva Maharaj jaane ke badh austerity dekiye ki tapa kitana accha kiya hai bacche ne. Hum yeh copy nahi kar sakenge. Aur kuch na kuch karna hain.

[Then Narada Muni met him on the way and he told, “You are a small child, you should tolerate all these. Honor and dishonor is not a big deal for you. You should not do anything. You go and apologize to Suruchi” Dhruva told “Maharaj, what you have told is perfectly fine but I am of different steel. This suggestion will not work for me. I have to attain Bhagavan” After seeing the solid determination of Dhruva Maharaj, he gave this mahamantra “Om namo bhagavate vaasudevaya. Go my child, you repeat and you will achieve.” Then Dhruva Maharaj left, and looks at his austerity. How well the child did the austerity. We won’t be able to copy this; however, we have to do something or the other.]

How to attain Kṛṣṇa?

[Hindi] Pahale ye bichara jo patte jhaad ke patte hote the wo todke kha leta tha. Usise chala liya ekh mehina chala liya, ek mahina chalaya. aur kudh baitgaya dhyan mein. Phir baad mein sochne laga ke todna padata hain jama karna padata hain aur khana padata hain. Heh bahuth time jata hain issme. Doosre mehine mein khali jo patte neeche girjate the wohi leke khaa jatatha. Phir ekh mehana eisa nikal gaya. Phir isko laga hain e patte ko jama karne mein aur kane mein bahut time lag jata hain, hume paani peekar rahaloonga. To pane peekar rehane lage teesra mehine mein. Bhagavan ka dhyan na choda. Phir isko laga ki pani penabhi mushkil bath ho jati hain. Kyonki uttana samay jata hai. Phani bhi bandh kardiya chowdha mehane mein. Phir saans lekar chalta raha. Aur saans se humara jeevan chal sakta hai. Saas (you know) aur Saans do shabh hain humare [Maharaj laughs]. Saans bhi badi priya hain aur saas bhi badi priya hain. Hum idhar saas ke bare mein nahi bath kar rahe hain. Hum Saans ki kar rahe hain. So we breathe in and we can survive. Yeh Breath se bhi chalte rahti hai.

[First, the poor child, used to eat the leaves of the bushes. He sustained this for one month while meditating. Later, he thought “I have to pluck, gather and eat”, so in the second month he ate only fallen leaves. One month passed this way. Then we thought “This collecting of leaves and eating is also consuming time; now I’ll sustain myself just by drinking water.” So he started living on just water in the third month, without leaving this focus on Bhagavan. Then he thought that even drinking water is problematic because that much time is wasted. He stopped drinking water also in the fourth month, he carried on just breathing. By breathing our life can moves on. We have two words Saas and Saans. [laughs] Saans (breath) is also very dear and Saas (mother-in-law) is also very dear. We are not talking about Saas, we are talking about Saans. [laughs] We breathe in and we can survive. By breathing also we survive.]
[Hindi] To Yeh jab eisa bhi usne dekha ki breath se bhi kaam ho raha hain to doosare sabh bath bandh kar di. Kehane ka matlab ye hai ki Bhagavan keliye kuch na kuch chodane ki avshyaktha hai. Aur isliye purshotham māsa hey bada pavitra hain. Isme kuch na kuch tyag karne ki avshyaktha hain. Kuch Kuch niyam lelo. Ey mehane main ey nahi karenge. Doosra hey niyam ho na ho ittana karo ey mehane main aapke dimaag mein koyi buri bath na aye. Kisike bare mein ninda na aye aapki mann mein. Kiske bare mein koyi amagala vichaar na aye. Ittana to kariye. Ye dimaag ko saaf karne ko prayatan kare. Aur ey mehnath karenge aap?

[So when he saw that by just breathing he is able to manage, then he stopped all rest (survival activities). What is implied here is that for Bhagavan there is a need sacrifice some thing or the other. That is why Puruṣottama māsa is very pure, we need to sacrifice something or the other in this month. Take some regulations that “In this month I won’t do this…” Secondly, whether you have any regulation or not do alteast this much that in this month you won’t bring any bad thoughts in your mind. No criticism for others comes in your mind. Not think anything inauspicious for others. Please to atleast this much. In this month try to keep the mind clean. Will you do this much endevour?]

[Hindi] Kyoki issme bada satisfaction hai. Santosh hai.. jitana jyada santosh rahega uttana jyada kaam hota rahega. Please kuch na kuch karein. Ye purshotham māsa ka upayog kare.

[May be you will continue because there is lot of satisfaction in this. Santosh is there. As much satisfaction you will have, that much work will keep happening. Please do something. Take benefit of this Puruṣottama māsa.]

Pray to Kṛṣṇa like mother Kunti

[Hindi] Yeh bath hain ke dekhiye. Aur iski vaje se Kunti ne jo hammein diya hain unki jaisa kisine nahi diya hain. Aur jab asaan reeta inhone doondi ki “bhai main kaise prayathana karoon? Tu itna bada aadmi hai tu to matter hai material manifestation kiya hai tune adhyatmika shristi bhi utpanna ki hai. How we can attain to you?” Aur doosre sloka mein ye bada asaan rasta bata rahi hai. Chant kareye please.

[Look, this is the point. And because of this, whatever Kunti has given, nobody has given anything like that and when she found a very easy way that “How can I pray to you? You are such a big person. You have created material manifestation and spiritual creation. How we can attain to you?” And in the second verse she is telling a very easy way. Please chant.]
[Maharaj leads recitation of SB 1.8.18-22, starting with SB 1.8.21]
kṛṣṇāya vāsudevāya devakī-nandanāya ca

nanda-gopa-kumārāya govindāya namo namaḥ
[Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devaki, the boy of Nanda and the other cowherd men of Vrndaavana, and the enlivener of the cows and the senses.](S.B 1.8.21)
kunty uvāca

namasye puruṣaḿ tvādyam īśvaraḿ prakṛteḥ param

alakṣyaḿ sarva-bhūtānām antar bahir avasthitam
[Srimati Kunti said:  O Kṛṣṇa, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world.  You are existing both within and without everything, yet You are invisible to all.](S.B 1.8.18)
māyā-javanikācchannam ajñādhokṣajam avyayam

na lakṣyase mūḍha-dṛśā naṭo nāṭyadharo yathā
[Being beyond the range of limited sense perception, You are the eternally irreproachable factor covered by the curtain of deluding energy.  You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized.](S.B 1.8.19)
tathā paramahaḿsānā munīnām amalātmanām

bhakti-yoga-vidhānārthaḿ kathaḿ paśyema hi striyaḥ
[You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit.  How, then, can we women know You perfectly?](S.B 1.8.20)
kṛṣṇāya vāsudevāya devakī-nandanāya ca

nanda-gopa-kumārāya govindāya namo namaḥ
[Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devaki, the boy of Nanda and the other cowherd men of Vrndaavana, and the enlivener of the cows and the senses.](S.B. 1.8.21)
namaḥ pańkaja-nābhāya namaḥ pańkaja-māline

namaḥ pańkaja-netrāya namas te pańkajāńghraye
[My respectful obeisances are unto You, O Lord, whose abdomen is marked with a depression like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as cool as the lotus and whose feet are engraved with lotuses.] (S.B. 1.8.22)
Everything in relation to Kṛṣṇa is spiritual

[Hindi] Kṛṣṇa ke bare me ye ekh yaadh rakhne hain. Inkke sambandh mein jo bhi kuch aa jata hain ye sabh adhyatmik hojata hain.

[Regarding Kṛṣṇa please remember this one thing. Whatever comes in relation to Him that becomes spiritual.]

It is turned into spiritual nature.  His garland is also spiritual.  His bed stage is also spiritual.  His umber (pitamber) is also spiritual.  Everything becomes spiritual.  Not only is that, but mrdanga which we perform in kirtan is also spiritual.  That’s why we pay obeisances to mrdanga also. The living entities who run after Kṛṣṇa also they lose the material inebrieties. They also become spiritual. Please, this is the easiest way to become spiritual from the material rut. And that’s why we insist that at least the rememberance must continue. 

Verses that will take you back to Godhead

[Mararaji recites SB 1.8.20-21, while describing its importance]

Srila Prabhupāda has written in so many places there only these two verses will take you back to Godhead.  The only two verses, this “kṛṣṇāya vāsudevāya…..” and “namaḥ pańkaja-nābhāya…” please chant loudly.  kṛṣṇāya vāsudevāya [three times] – The loudly you chant; you have the stomach muscle exercise. You have to have the exercise of the stomach muscles. So the louder you chant you will feel more hungry. Prasadam is ready. [laughs] So please loudly you chant. 
kṛṣṇāya vāsudevāya [three times] / devakī-nandanāya ca

nanda-gopa-kumārāya / govindāya namo namaḥ [three times]

namaḥ pańkaja-nābhāya
This naabhi, naval area of Kṛṣṇa we very well know, is source of all material manisfestation and that’s why the lotus flower comes out of it and Brahma is born on it, the engineer of material manifestation. We will come to it after some time. So this is how naabhi is very auspicious.

namaḥ pańkaja-nābhāya namaḥ pańkaja-māline

namaḥ pańkaja-netrāya namas te pańkajāńghraye

[Hindi] Unke charan bhi kamal hain, charan kamal. [His foot is also lotus] charan kamal. namas te pańkajāńghraye


[Maharaj made everyone to recite these 5 verses (1.8.18 to 1.8.22) very loudly.]

[SB 1.8.18]

kunty uvāca

namasye puruṣaḿ tvādyam īśvaraḿ prakṛteḥ param

alakṣyaḿ sarva-bhūtānām antar bahir avasthitam
[SB 1.8.19]

māyā-javanikācchannam ajñādhokṣajam avyayam

na lakṣyase mūḍha-dṛśā naṭo nāṭyadharo yathā
[SB 1.8.20]

tathā paramahaḿsānā munīnām amalātmanām

bhakti-yoga-vidhānārthaḿ kathaḿ paśyema hi striyaḥ
[SB 1.8.21]

kṛṣṇāya vāsudevāya / devakī-nandanāya ca

nanda-gopa-kumārāya / govindāya namo namaḥ [3 times]
[SB 1.8.22]

namaḥ pańkaja-nābhāya namaḥ pańkaja-māline

namaḥ pańkaja-netrāya namas te pańkajāńghraye
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare.
Please keep these papers with you will daily recite till we are here.
Chapter 11

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