How to obtain causeless mercy of Krishna

Srimad-Bhagawatam, 7th canto.

"Srimad-Bhagavatam" gives us Krisna Himself, not a conception or theory of Krisna. Krisna

becomes a prisoner of our heart, if we are eager to hear about Him, and do it with a proper mood.
The progress in bhakti does not depend on our own endeavor, it depends on the mercy of the
Lord. Path of bhakti is completely causeless. And the seventh canto of "Srimad-Bhagavatam"
tells us what we are supposed to do to increase this chance to get causeless mercy of Krisna.
We are supposed to develop a very strong desire to become pure devotees, because it will solve
all our problems. While reading the sixth Canto a very strong desire to get pure devotion should
arise in our heart, and the seventh Canto describes two ways how to get it and how to develop a
certain nature, which is favorable to bhakti.
On very rare occasions bhakti is coming from the Supreme Lord, in most of the cases bhakti is
coming from the heart of a pure devotee. And for that you have to please the pure devotee, you
have to enter into some personal relationship with him. Bhakti comes by the submissive hearing
and service attitude. We will never be able to get rid of attachment to sense gratification on our
own until we open our heart to a pure devotee, listen to him and try to serve him.

SHORT SUMMARY

Hiranyakashipu aspires to attain immortality and devises a plan involving austerities and
flattering Lord Brahma. His ultimate goal is to gain power and usurp the position of Lord Brahma.
Demonic relationships characterised by manipulation and flattery for personal gain.

Hiranyakashipu's attempts to live without Krishna and create a world devoid of God's presence
are emphasized as futile.

Prahlad Maharaj, a contrast to Hiranyakashipu, desires to become a servant of the Lord rather
than seeking immortality.

Narasimha manifests in a pillar, affirming his omnipresence and responding to Prahlad Maharaj's
faith

The eighth and ninth chapters of the seventh canto are deemed very important, focusing on
Prahlad Maharaj's preaching and his pure devotion.

The tenth chapter involves a significant dialogue between Narasimha and Prahlad Maharaj.
Prahlad Maharaj refuses a boon from Narasimha, asserting that his service is not for rewards.

The competition between Narasimha and Prahlad Maharaj, with the notion that a pure devotee
like Prahlad can triumph in spiritual contests.

The immense power of pure devotion.

The first 11 chapters of the seventh canto describe how to obtain bhakti (devotion) through
service, listening, and humility.

The importance of pleasing and serving a devotee to attain spiritual progress is highlighted.
Varnashrama dharma is described as an indirect way to prepare the heart for meeting and
serving a pure devotee. The narrative concludes with the importance of purifying the heart from
material desires and surrendering to a Guru, stressing the role of pure devotion in spiritual life.

Power of Pure Devotion: The immense power of pure devotion is emphasized as not only
transformative but also contagious. The sixth canto of Srimad Bhagavatam aims to inspire a
deep and strong desire to achieve pure devotion. This form of devotion is portrayed as the
ultimate solution to all problems, replacing negative emotions with elevated feelings of love and
devotion towards the Supreme Lord.

Acquiring Pure Devotion: The seventh canto of the Srimad Bhagavatam addresses the critical
question of how to obtain pure devotion. It describes two methods of attaining pure devotional
service - one being direct and straightforward, and the other being more indirect.

Philosophy of Madhvacharya: Madhvacharya's philosophy emphasizes complete and total

dependence on the Supreme Lord. Madhvacharya, considered an incarnation of Hanuman and
Bhima, highlights that everything, including creation, sustenance, destruction, control, ignorance,
knowledge, bondage, and liberation, originates from the Supreme Lord.

Role of Individual Effort and Divine Will: A key philosophical question is raised about the apparent
partiality of the Supreme Lord in bestowing liberation and enlightenment. The Bhagavad Gita and
Srimad Bhagavatam are referenced to understand the dynamics of individual effort, destiny, and
divine will.

Impetus Behind Actions (UTI): The seventh canto discusses the concept of 'UTI', which is the
impetus or driving force behind one's actions. This canto explores how an individual's nature,
developed over time, can be rectified to align with bhakti and how this nature influences one's
destiny.

Nature Compatible with Bhakti: The importance of developing a nature that is not only
compatible with bhakti but is also favorable to it is discussed. The seventh canto elaborates on
how bhakti is bestowed and the nature one must cultivate to receive and nurture it.

Beyond Pure Devotion and Demonic Mentality: The seventh canto's message goes beyond the
mere contrast between pure devotion and demonic mentality. It focuses on the subtle aspects of
developing a disposition conducive to receiving bhakti.

TRANSCRIPT
Dear devotees, and those of us who are trying to become devotees, we are making a very
glorious attempt to understand the flow of the narration of Srimad-Bhagavatam, which is
supposed to ultimately bring us to the Lotus feet of Krishna. It's a very amazing result of hearing
Srimad-Bhagavatam. Indeed, Bhagavatam gives us Krishna, not just the conception of Krishna,
not just the theory of who Krishna is, but as it is said in Bhagavatam itself, it becomes the
prisoner of our heart. If we do it properly, if we hear Srimad-Bhagavatam properly, the first
condition, of course, is that we should be eager to hear.

Therefore, in his mangalacharan to this book, he incites this eagerness within us. He wants to
say the implication of the second verse of Srimad-Bhagavatam is that you know, they have to be
really eager to hear about Krishna because the result of hearing this book is very amazing. There
is no need for any other book, he says very clearly there. Then, you can understand by reading
this book or by hearing this book the vastava vastu, the essence of all Essences, the absolute
truth which is completely, totally, absolutely destroying the root of all the threefold miseries.

What is the use of any other book because this book is created by Srila Vyasadeva. Therefore,
Srila Vyasadeva, in his maturity, it's a mature fruit of his endeavor. So, it's the last, the crown
creation of Srila Vyasadeva, and if you hear it with the proper mood, and if you are pretty big,
means inoffensive, if you have the proper some purity of the heart, if you're simple, if you are not
crooked inside, then you will be able to get Krishna immediately. So, that's the whole thing, is that
we're trying to understand how the flow of Srimad-Bhagavatam goes, so that we can swim along
with this flow, and hope that sooner or later, this flow of Srimad-Bhagavatam of narration of
Bhagavatam will bring us to the Lotus feet of Lord Krishna. And actually, this is the only thing
which we should do because Bhakti, can you mute your microphones, please? Bhakti is the path
of mercy, and it's just like swimming along with the flow.

So, we are trying to swim along with this flow of Srimad-Bhagavatam and understand how this
flow of Srimad-Bhagavatam gradually brings us closer to Krishna. What are the stages and
destinations which we pass by flowing with Srimad-Bhagavatam before we arrive at this amazing
destination, being together with Krishna in the spiritual world, not theoretically, but practically. So,
we arrived already with you together by your nurse and by your blessings. Ultimately, we are here
on the seventh Canto of Srimad-Bhagavatam, so we're more or less past the half of Srimad-
Bhagavatam, and technically speaking, we already achieved Bhakti by above degree, according to
the scheme which Prabhupada gave.

So, we all are Bhakti by bodies. We have this by bath or special power of Bhakti. This is what
reading or studying of the first six Cantos of Srimad-Bhagavatam is supposed to give us,
Bhaktiva above, a very special power which Bhakti gives, the very special opulence which is only
specific to Bhakti. And now, we're on the seventh Canto, the beginning of the second part of
Srimad-Bhagavatam, and the seventh Canto structurally is very simple, you know, after all these
complicated cantos like fourth Canto with so many intricate stories connected, or sometimes
seemingly disconnected with each other. After fifth Canto, which was also quite a difficult
structure, so it can do, of course, is relatively simple because it's more or less a repetition of the
same topic.

We arrived at the seventh cantos, seventh Canto is surprisingly simple, at least from the first look
at the seventh Canto. It only has one story, and it has two very clear and very distinct parts which
again, if a superficially look, seemingly disconnected, you know, the first story is, of course, the
very famous story of Prahlad and Hiranyakasipu and their class and ultimate victory of Prahlada
pure bhakti over the demonic mentality of Hiranyakasipu. And I mentioned last time that we have
to see where is the conflict in the Canto to understand the essential message of the Canto.

And again, superficially looking at the seventh Canto, we can see over can uh videos or come to a
conclusion

that it's about the clash between pure devotion and demonic mentality. But not really so; it's not
about the clash of demonic mentality and pure devotion because we all know that these two
mentalities are incompatible with each other. So, it would not be such a glorious achievement to
describe it, and on top of it, in the second part of Srimad-Bhagavatam. The essential message of
the seventh Canto of Srimad-Bhagavatam is much more subtle and much more important for us
to understand.

How this and then, all of a sudden, after glorification of Prahlada and his pure devotion and
everything else, all of a sudden, the narration of Srimad-Bhagavatam switches the gears in a very
abrupt way, and we have the second part which is starting from the 11th chapter of the seventh
Canto until the end of the seventh Canto for five chapters, is describing Dharma sastra, which
basically describes the principles of Dharma.

This seems to be a kind of downgrading the topic; we already reached a very highly elevated
topic of ecstatic symptoms and his complete, total surrender and devotion to the Lord, and all of
a sudden we're talking about the duties of the social orders of varnas and ashramas and the
duties of wife and duties of vanaprasthas and sannyasis and brahmacharis. More or less, the
structure of the second part of the seventh Canto reflects the normal structure of any Dharma
sastra, whether it's Laws of Manu, Laws of Yajnavalkya, or Vishnu Smriti, you know, more or less
repeats the same sort of structure which seems to be something out of place.

Or I don't know, maybe it's the foundation of spiritual life while all of a sudden this is being told in
the seventh Canto. So, this has certain questions, a few questions which somebody may ask by
trying to understand what is the message of the seventh Canto, and I will try to answer this
question soon course of my narration. I also want to say from the very beginning that I will have
to end exactly at 12:30 Indian time, so let's see what we will be able to do within this time which I
have today.

So as I told you many times, this verse and the sixth Canto primarily describes a portion of which
is how the mercy or the nourishment of the Supreme Lord manifest in our life and not only in our
lives and lives of all the devotees. And um, we came to know how Lord Krishna maintains mixed
devotees and gives them some sort of protection and how he relates or how he deals with the
pure devotees like Pritasur and the amazing example of a pure devotee of the previous skin to
six counties of course such a meal so we came to know and we studied a little bit what
proportional means.

Personal basically means the Lord's Grace. So, the implication, a very important foundational
principle which is there, is that the progress in bhakti does not really depend on your own
endeavor. Ultimately, it only depends on the mercy of the Lord, and because it depends on the
mercy of the Lord as opposed to your own endeavor, one is wondering what am I supposed to
do, how shall I get, how shall I obtain this Mercy. On the other parts it's very clear, you know, in a
pass of karma, everything depends on your piety, on your Pious Deeds. You do as much past this
as possible and you get the result accordingly. On a pass of Guyana, you try to meditate upon the
Brahman or the supreme law or whatever not, really Supreme Lord, but you try to meditate, and
this is also your own endeavor. You try to purify your heart. Of course, to meditate you already
have to have a pure heart, but depending on the extent of the purity of the heart, your meditation
goes deeper and deeper and deeper. And you see it initially, you sit for five minutes, then you sit
for 10 minutes, then you sit for one hour, then you sit for two hours, then you sit for two weeks
non-stop, and you meditate and concentrate your mind. Depending on its purity, your ability
grows and accordingly to your endeavors, you get the results. That's a very important principle
and very understandable principle for us, the principle of cause and effect. You do something,
this is the cause, you want to obtain something, this is the effect, and the more properly you do
something which is causal, the quicker and you get the result and the result will be more
impressive. So that's a very understandable cause and effect relationship on other paths. Parts
of bhakti is bewildering, but being completely causeless, this pass of bhakti is totally spiritual
because anything which is causal, anything which has cause, which implies cause and effect
relationship as material. Therefore, the ocean which separates the spiritual World from the
material world is called the causal ocean. Everything which is on this side of the causal ocean
has this causal nature, and we are so programmed to be causal that we always, even in the path
of bhakti, try to find some cause or do something which will give us the results as quickly as
possible. And then, if somebody says to us that bhakti is causeless, we say it's impractical, what
do I do? But the seventh Canto answers this question: what you are supposed to do, maintaining
the causeless nature of bhakti, which is the most important. The seventh Canto tells you what is
your duty, and which, if you perform, increases greatly your chances to get the causeless mercy
of Krishna. Of course, there is no cause and effect relationship, but nevertheless, there is
something which actually is the cause of causeless bhakti, and this is what the seventh Canto is
all about: what is the cause of causeless bhakti and not only the cause of causeless bhakti but
the cause of the nature which we have.

So, why it is described, it's a very fundamental question in the path of bhakti, why it was not
described before. Simply because the previous Canto, really, if we study it properly, the sixth
Canto of Srimad Bhagavatam, is supposed to awaken within our heart a strong, strong desire to
get pure bhakti because the description of pure bhakti which is given in the sixth Canto is
unparalleled. As I said, the story of Pritasur is the lakshanam of the whole Srimad-Bhagavatam
because it describes the amazing power of pure bhakti, which torn the complete demon, which
lives in the heart of a complete outright demon, who is killing everyone and everything, but still,
he's a pure devotee, he's glorified, and he is what is the most amazing quality which is coming to
us because of bhakti is that he's totally fearless. I'm talking about Pritasur; he's totally absolutely
fearless, and he's completely free. You know, when you read the descriptions of the 16th of
Srimad-Bhagavatam, you will be totally flabbergasted, amazed at how free he is and how Indra is
bound, how even mixed devotion doesn't make you free because you're still bound, you're bound
by negative emotions, by the fear, by Envy, by anger. This is all depicted in the sixth Canto. Indra,
he is going through all these dramas, internal dramas, all these negative emotions in his heart,
and in front of him is a demon, and this demon, he's just smiling, and this demon is about to be
killed, and he is not afraid, and he's welcoming his death, and he's saying, oh, so nice, dear Indra,
and you will kill me, and I will go back to Godhead, and you will stay here in this material world.

So, this amazing image of the power of pure devotion is supposed to be very contagious. We
actually are supposed to develop a very strong urge and desire to become pure devotees
because it will solve all our problems, with no negative emotions whatsoever, only elevated
emotions of devotion towards the Supreme Lord. That's a very important part of the message of
this sixth kind of Srimad Bhagavatam, a portion of what is the mercy. So, while reading the sixth
Canto, a very strong desire for how to get this devotion, how to obtain it, and why Indira couldn't
obtain it, is supposed to arise in our hearts. And the seventh canto answers these very important
questions: how to obtain pure devotion, what is the only way to get pure devotion?

Well, not only one way, actually. The seventh canto describes two ways how to get the pure
devotional one, very direct and straightforward, to obtain pure devotion, and another one is a
roundabout way. So, I'm more or less going a little ahead and telling how these two parts of the
seventh canto are connected. They're connected because they're describing the ways of
obtaining pure devotion, two different ways of obtaining pure devotion.

I'm now in Bangalore, which is the seat of Madhvacharya and his followers, and I'm associating
closely with some of the representatives of the Madhava Sampradaya. And it's perhaps
appropriate to mention Madhvacharya and his philosophy now. Why? Being the incarnation of
Hanuman and Bhima, he very much stresses in his philosophy the point of complete total
dependence of Jiva upon the Supreme Lord. Everything we get, we get from the Supreme Lord.
We cannot do anything ourselves; the only thing we can do is try to serve with all our meager
endeavors. For example, in commenting on Brahmasutra, which is one of his major
achievements, if not the major achievement in his Brahmasutrabhasha, he says that 'are
welcome on the second sutra of Brahmasutra'. He says, what is the definition of Brahman? Who
is Brahman? Brahman is the one from whom Janma Adi is coming. Janma means the creation of
this material universe, and usually, we know what Janma Adi means: the creation, sustenance,
and destruction of the material world. He says no, it also means niyamita, which is complete
power or control of this world. It also means, besides niyamita, it means everything is coming
from the Supreme Lord. Your ignorance is coming from the Supreme Lord, and your knowledge is
coming from the Supreme Lord. We're all depending on him. This is the definition of Brahman,
according to Madhvacharya. And he says two more things are coming from the Supreme Lord:
moksha and bandha, the bondage and liberation, are also coming from the Supreme Lord. So, he
stresses, according to the tenets of his philosophy, total complete dependence on the Supreme
Lord, that everything is coming from him. But then the question arises, if everything is coming
from him, isn't he partial? Why do some people get bhakti, and others cannot become devotees?
Why are some people enlightened and others ignorant? Why do some people get liberation, and
others do not?

Madhvacharya very much stresses the point at the end of the 16th chapter of Bhagavad Gita that
Krishna says that for those demonic people, I'm putting them in the demonic species of life for
eons, for eternity. I am just pushing them down because they're demonic, and they will belong to
this. And you get the image of the Supreme Lord who is the absolute autocrat and very
whimsically revolves some souls and completely, you know, unjustly, or maybe not completely
unjustly, but nevertheless very partially pushing them down because he's the Supreme Lord;
ultimately, everything belongs to him. So, that's his point. And, of course, Srimad Bhagavatam
gives a different emphasis on this

which is very important for us to understand. Bhagavatam explains very beautifully and clearly
what our part is in this whole drama of life. This is appropriate to describe in the seventh canto
because the seventh topic of Bhagavatam is UTI, which means the impetus that pushes us to act
the way we do. What is this force inside our heart that basically defines our life and destiny?

How to make sure that this nature, which we developed or acquired, will be improved or rectified,
and is it all a completely whimsical decision of God that we have a certain nature? As Krishna
himself says to Arjuna, "You're fortunate because you have this divine nature, so you will be
liberated." So, you know, we're fortunate we got this divine nature, but what about others? And if
it's so, then what is the use of preaching? Does preaching really have some tangible effect, or by
preaching are we just more or less separating those fortunate souls who already have an
inclination towards bhakti from all those unfortunate demonic souls who will never be able to get
Krishna's mercy?

There are so many related questions to this, and it's very important for us to understand the
proper answer to this and to properly emphasize certain things. So, this is what the seventh
canto is all about: how to develop a certain nature that is compatible with bhakti, which is not
only compatible with bhakti but also favorable to bhakti. Bhakti will be given to us, no doubt
about it, but the seventh canto is about how bhakti will be given, through which channel bhakti
will be given, and how to behave or obtain the nature that will be favorable for us to receive
bhakti, ultimately to be the recipients of bhakti. So, that's the much more subtle message of the
seventh canto, rather than a description of the clash between pure devotion and demonic
mentality.

Of course, the seventh canto starts with the first chapter, where this question about the partiality
of the Lord is asked. Was the Lord partial or not? Maharaja Parikshit asked this question, and
Sukha Dev Goswami begins describing the conversation on the same topic between Narada
Muni and Maharaja Yudhisthira, who was completely amazed by Krishna's display of mercy upon
Sishupal. Even though Sishupal was an envious demon, blaspheming Lord Krishna, Krishna made
his soul's departure visible when it left his body, which is usually not a visible event. In the case
of Sishupal, Krishna ensured everyone saw his soul entering Krishna's body, the body of his
enemy.

This is what is being described in the first chapter. Maharaja Yudhisthira is asking how this was
possible and requests an explanation of the mystery behind it all. He asks directly whether the
Lord is partial or impartial. If the Lord is partial, it's a flaw; if impartial, it's his beauty. But how can
he be impartial when he apparently sympathizes with the demigods and opposes the demons?

The story behind Hiranyakasipu and Sishupal, along with Ravana and Kumbhakarna, is described
in the first chapter of the Srimad Bhagavatam. What I want to say is, if you want to understand
the whole seventh canto, this first chapter is enough. It tells you everything you need to know.

Before we delve into the details of the other chapters, let me state immediately what actually
defines our nature. By looking inside our heart, by consulting an astrologer and listening to their
descriptions of our personality traits, we sometimes wonder how and why this happened. The
seventh canto, not going into the details of the law of karma, formulates the most important
basic principle of karma, or our acquired nature. The most important principle in the seventh
canto is that if we acquire the curses of devotees, and not just pure devotees but any devotees, if
we're not careful in dealing with them, we will develop a demonic mentality. Conversely, if we
obtain the mercy of devotees, especially pure devotees, this is the most direct and immediate
way to obtain bhakti in our lives. This answers the question asked at the beginning of this
presentation: where does bhakti come from? Bhakti is not usually coming directly from the
Supreme Lord; in most cases, bhakti comes from the heart of a pure devotee. To acquire it, you
must please the pure devotee, enter into some personal relationship with them, and listen
submissively. This is how bhakti is transmitted from the heart of a pure devotee to another living
entity.
The first chapter of the seventh canto of the Bhagavatam is extremely important. It teaches us
that we have already obtained a certain nature, and depending on our interaction with devotees,
this nature can be magnified or altered. If devotees curse us or dislike us, or if we consistently
fight or offend devotees, the demonic traits in our personality will be strengthened, possibly
fructifying in the next life as a demon. However, if we obtain the mercy of devotees, our
devotional nature will be magnified. Thus, by obtaining this UTI, the impetus to act in a certain
way, if we have a pious nature, our duty is to magnify it by concentrating our minds on Krishna
and performing devotional service. This will gradually bring about complete success.

The second chapter of the seventh canto, focusing on Hiranyakasipu, the king of the demons,
illustrates the futility of demonic preaching. Hiranyakasipu preaches spiritual philosophy, but his
heart remains unchanged. This chapter contrasts the effective preaching of Prahlad Maharaj,
who speaks from the heart, with the ineffective preaching of Hiranyakasipu, who uses knowledge
for manipulation and self-interest. The message is clear: to be a successful preacher,

one must possess bhakti and preach with the right motivation and attitude. Preaching isn't just
about knowing the philosophy; it's about communicating from the heart and influencing others
positively. If we preach like Hiranyakasipu, using it as a tool for manipulation, we develop a
demonic mentality. The seventh canto teaches us the importance of being conscientious about
our motivation for preaching. Are we preaching like Prahlad Maharaj, or are we preaching like
Hiranyakasipu?

In the first chapter of the seventh canto of Srimad-Bhagavatam, we learn the significance of our
interactions with devotees. Offending or neglecting devotees can awaken demonic forces within
our mind, strengthening our demonic tendencies. Conversely, acquiring the mercy of devotees by
serving them and opening our hearts to them nourishes our devotional nature.

It is crucial to understand how our mentality is shaped by our previous and present actions,
especially in how we relate to devotees. Our thoughts about God's fairness or partiality,
especially in times of adversity, can reveal our demonic nature. The Bhagavatam instructs us
that such thoughts arise from our previous offenses and can manifest as a demonic mentality.
The solution is to focus on developing a positive devotional nature by engaging in devotional
service and concentrating the mind on Krishna.

We are currently on the third chapter. In this chapter, Hiranyakasipu formulates a brilliant plan to
become immortal and performs austerities, ultimately meeting with Lord Brahma. While meeting
with Lord Brahma, he starts flattering him, as he actually wants to occupy Brahma's position.
When he sees Lord Brahma, he flatters him, and Lord Brahma also flatters Hiranyakasipu. Lord
Brahma glorifies Hiranyakasipu to pacify him, and Hiranyakasipu tries to get something from
Lord Brahma by flattering him. This is how demonic relationships are developed: manipulating
and exploiting other people by flattering them to get something from them.

Hiranyakasipu sincerely tries to become immortal through the Neti Neti process. When he asks
Lord Brahma for a boon, he requests not to be killed by any creature created by Brahma, not to be
killed during the day or night, inside or outside, and not to be killed in any conventional way. As
Vaishnavacharyas point out, this is equivalent to the Neti Neti process where people try to
understand who God is by defining what He is not. Hiranyakasipu, similarly, tries to outsmart God
by specifying how he should not be killed. However, God is omnipresent and will prove to
Hiranyakasipu that despite his efforts to avoid death, He is there and will ultimately defeat him.

The fourth chapter describes how Hiranyakasipu, after obtaining boons from Lord Brahma, starts
misusing his power and exploiting everyone in the universe. The demigods complain to Lord
Krishna, who assures them that Hiranyakasipu will be finished once he offends his son, Prahlad,
who is a pure devotee.

The fifth chapter is key to understanding the essence of the seventh canto. It explains the
process of acquiring bhakti from the heart of devotees and how to connect with them. In this
chapter, Hiranyakasipu, in a pleasant mood, calls his son Prahlad and asks him about the best
thing he learned in Gurukul. Prahlad, addressing his father as the best of the demons, advises
him to give up attachments to impermanent things. He suggests going to the forest, to
Vrindavan, to seek shelter in Krishna. However, the most important instructions come afterward,
where Prahlad Maharaj explains how one can acquire bhakti.

Prahlad points out that people with uncontrolled senses don't understand their self-interest and
seek pleasure in external things. He emphasizes the importance of taking shelter under the
guidance of pure devotees, as opposed to being misled by materialistic teachings. Prahlad
Maharaj's verses are key for understanding the seventh canto as they explain both how to
acquire the wrong, demonic nature through sense gratification and how to acquire the right,
devotional nature by serving and listening to pure devotees.

Prahlad Maharaj's preaching to his schoolmates highlights the futility of sense gratification,
demonstrating that true happiness and fulfillment come from devotion to Krishna. He shares his
own experience of receiving knowledge while in his mother's womb, emphasizing the
transformative power of listening to and serving pure devotees.

The eighth chapter depicts the spectacular scene of Lord Vishnu killing Hiranyakasipu,
illustrating that pride and offenses against devotees lead to one's downfall. It's a stark reminder
to control our demonic tendencies and avoid offending devotees, as these actions inevitably lead
to destructive consequences.

"We are on the, uh, on the third chapter. In the third chapter, uh, at 1:01:41, Hiranyakashipu, uh,
devises a brilliant plan to become immortal, uh, and uh, performs austerities. He meets with Lord
Brahma ultimately, at 1:01:58, and while meeting with Lord Brahma, he starts flattering him. He
actually wants to occupy the position of Lord Brahma, but when he sees Lord Brahma, he flatters
him, and moreover, Lord Brahma also flatters Hiranyakashipu. Lord Brahma starts glorifying
Hiranyakashipu to pacify him, and Hiranyakashipu is trying to get something from Lord Brahma
by flattering him.

This is how these demonic relationships are being developed: when you're manipulating other
people, trying to exploit them, you flatter them, uh, to get something from them. And of course,
uh, uh, he is trying to, uh, very sincerely, become immortal at 1:03:03. Uh, he is trying to become
immortal by, uh, the Neti Neti process at 1:03:15.

So, when Hiranyakashipu asks for a boon from Lord Brahma, he says, 'Please, uh, you know, I
should not be killed by some of your creatures. I should not be killed during the day; I should not
be killed during the night; I should not be killed inside; I should not be killed outside; I should not
be killed this way or that way.' It's, um, as Vaishnavacharyas point out, it's the equivalent of the
Neti Neti process, when people are trying to understand who is God by saying, 'He's not this; he is
not that; he is not this.' So Hiranyakashipu, in a similar way, says, 'You know, let God, who is God?
The God is not this and not that and not this and not that, but God, God is not not this and not
that. God is there, and he will prove to Hiranyakashipu that no matter how much you try, I am
there, and I will kill you, even though you try to avoid it.'

Then, the fourth chapter, of course, describes how Hiranyakashipu, after obtaining the boons
from Lord Brahma, starts misusing his power, starts exploiting everyone in the universe, and the
demigods complain to Lord Krishna, 'Please help us.' And Lord Vishnu says, 'Don't worry; when
Hiranyakashipu will offend his son, who is a pure devotee, he will be finished, not before that.' So
that's also an interesting point: that you may go on offending, offending, offending, but sooner or
later, you know, you will offend a pure devotee because your pride will be increasing, and
increasing, and increasing. You start with some small devotees, this and that, finding some faults
in them, and you'll end up by offending someone like Sila or somebody else. So we have to really
control this demonic tendency which is there within our heart, and otherwise, we will be finished;
we will definitely be finished. Uh, so, uh, and the fifth chapter is very important.

The fifth chapter is actually the key chapter. If we try to get or to extract the essence of the, uh,
seven cantos, of course, the first chapter is fundamental; it's the foundation. The fifth chapter
exactly describes the process, which I, um, all the dimensions: how to acquire bhakti from the
heart of devotees, how to connect with the devotees, what is the process by which we can
connect with the devotees. And we know this fifth chapter, uh, describes how Hiranyakashipu,
once being in a very pleasant mood, called his son Prahlad and set Prahlad down on his lap, and
he was smearing his head and being so affectionate to his little son, who had just started going
to Gurukul. He said, 'Please, let me know what

is the best thing which you have learned in Gurukul.'

And of course, Prahlad says, 'O best of the demons, just give up your attachments. When you're
attached to asat, to the impermanent things of this world, you will always be sad-asamudvigna;
you will always be disturbed, and you will never feel peace. Just get out from this dark well of all
your attachments of your material life and go to the forest, go to Vrindavan, translate this
Phenom, and obtain the shelter of Krishna.'

But this is not the most important instruction of this fifth canto. The most important instructions
come after that – very important instructions. It's basically three verses by Prahlad Maharaj,
where he explains how one can get bhakti. Why do some people, even meeting with the devotees,
not become devotees themselves, or they become very slow, and nothing changes within their
heart? Because you will never be able to develop Krishna Consciousness, or this special mati,
special intelligence which is attached to Krishna. You will never be able to do it on your own
endeavor, by reading books or whatever. It will not happen if somebody else tells you. It will not
happen, you know? Somebody in America will not be able to give you Krishna Consciousness.
Those who are not devotees themselves, those who don't have bhakti, they cannot impart this.
Why? I don't hear this from, uh...

And because you will always be attached to this tedious experience of sense gratification, you
will only enter into this dark region by, uh, by chewing what has already been chewed. In other
words, you will never be able to get rid of this attachment to sense pleasures on your own.
So, the next verse says that, you know, these people who have uncontrolled senses, they don't
know their own self-interest; they don't know what they need and, therefore, durasa. They always
try to find values or pleasures or something good in the external things, as if there is something
which is valuable outside. They always run after cars, money, and this and that. But this is all
bahirartha. They take shelter of these external things, but here, Prahlad Maharaj is commanding
us: they always think about this; they don't know their swarthagatim. And durasa, they always
take this wrong shelter, something which doesn't give you shelter.

Oh, no, sorry, not durasa. I was confused by some picture, wrong preacher, whom I heard in the
beginning of my Krishna consciousness. He would always say durasa. They have futile hopes to
become happy by pursuing this external happiness.

And then, the most important verse of this chapter, and probably of the whole seventh canto,
says, 'Take sincerely the Lotus, the dust of the lotus feet of a pure devotee. Only then can you
purify your consciousness. You will never be able to get rid of anarthas. Sometimes people say,
'Oh, I have this anartha; I have that anartha.' And then the preachers say, 'Okay, let's do this
training, or that training.' It just doesn't work.

So, it will not happen. The purification from anarthas will not take place within your heart. The
only way is to open your heart to a pure devotee and to listen to the pure devotion, try to serve
the pure devotee. That's the only way, the, uh, how you can get bhakti.

So, therefore, why I say that these verses are key verses for the understanding of the seventh
canto, is because they explain both how to acquire the wrong nature, the demonic nature, by just
by repeating sense gratification, by being engaged in the sadhana of sense gratification, and by
taking the guidance of those who are blind, and the diet of those who are basically materialistic
themselves, who are attached. By trying to learn from them, rather than finding somebody who is
akincana and sincerely trying to serve his lotus feet, and by this way obtaining bhakti.

So, that's what I wanted to point out: that these verses are very essential, besides many
important verses in this seventh canto. Like...

And actually, the next chapter, the sixth chapter, is Prahlad Maharaj preaching to his
schoolmates, and he starts from this verse which Prabhupada put into the introduction of Srimad
Bhagavatam or preface.

'Even though this human form of life is so adruvam, adruvam, it's temporary; nevertheless, it can
give you eternal benefit. It can give you artha-dam, it can give you real wealth. But for that, you
have to start now. You have to start practicing Bhagavad Dharma now, today, this very second.
Bhagavad Dharma means thinking about the Lord, hearing about the Lord, serving the devotees
of the Lord, trying to obtain their mercy.'

So, this is how Prahlad Maharaja preached to his schoolmates, explaining to them the futility, or
triviality, of sense gratification – that you can get sense enjoyments in many species of life, but in
human form of life, you can get something special. Yeah, of course, you may not get such a
variety of food, and in a dog's body, of course, on a garbage pile, there is a lot of variety of food
that you can choose. But the point is, the experience which the dog has, or the human being has,
the dog has by eating stool or by eating some garbage, and the human being by eating the most
exquisite dishes from special cuisine, Chinese cuisine, or whatever, the experience is the same.
The happiness which you get is the same; there is absolutely no difference. But in a human form
of life, you can get something else, and that's the point of Prahlad Maharaja's preaching.

And then, of course, in the next chapter, he explains his own example, saying how he obtained
this knowledge in the womb of his mother, even though, you know, he was not doing much in
terms of service. His only service was to listen to Narada Muni, but because he listened in the
proper attitude, being completely open to the words of Narada Muni, it transformed his nature.

So again, we have to go really quickly on this. And you know, the chapter eight is a very
spectacular scene of killing Hiranyakashipu, the last encounter between Prahlad Maharaja and
Hiranyakashipu. So, 'Show me, O godless atheist, do they always say, 'Show me your god. Where
is your god? Where is your god? Is he here? Yes, he is here.' It is said once, he explained that,
when Hiranyakashipu..."

"It is said once, he explained that, uh, when Hiranyakashipu asked, 'Is He in this column? If He is
in this pillar...' and Narasimha looked at this pillar to which Hiranyakashipu pointed out. And at
that moment, uh, Narasimha manifested Himself in the pillar and kind of twinkled to Prahlad
Maharaj, 'Yes, I'm here.' He just said 'Yes,' giving him a sign, 'I'm here, I'm present, don't worry.'
And, of course, Prahlad Maharaj knew it, and you know, this, the eighth chapter and the ninth
chapter, is, of course, a very important chapter of the whole seventh canto of Srimad
Bhagavatam where, as I already said, Prahlad Maharaj is beautifully describing the mood of a
preacher. Uh, he is the pure devotee, and he wants to spread this notion of pure devotion
because he knows how important it is. And also, a very important point is that Hiranyakashipu
wanted to become immortal by crooked means, by making exceptions, by trying to exclude
Krishna from the picture. How to make the world where there is no Krishna? This is the atheistic
endeavor, the very important atheistic endeavor. That is, they want to live happily in this world
without Krishna. So exactly this was the boon or the request of Hiranyakashipu towards Lord
Brahma. How to exclude Krishna from the world where He is not, but He is everywhere? So, it's a
futile attempt. He wanted to become immortal, and he failed. Prahlad didn't want to become
immortal; he wanted to become the servant of the Lord, knowing this philosophy, and he became
immortal. And Hiranyakashipu wanted to exclude Krishna from the picture of the world, from his
world, and Prahlad Maharaj wanted to include Krishna. He knew that Krishna is already included
in this world.

So, then, the 10th chapter, the last chapter of this part of the first part of the seventh canto of
Srimad-Bhagavatam, is, of course, a very important dialogue between Narasimha and Prahlad
Maharaj. Narasimha is asking him to ask for a boon, and Prahlad Maharaj chastises Him, saying,
'You know, You're a bad master because You're saying that I was serving You for this reward, and
only a bad master tries to kind of pat or flatter his servant, and a bad servant does this. I'm not a
bad servant, so stop it.' And you know, there is some competition between Narasimha and
Prahlad Maharaj, of course. Somebody will say Narasimha was victorious; somebody will say
Prahlad Maharaj was victorious, but we are followers of Chaitanya Mahaprabhu. So, when a pure
devotee competes with the Supreme Lord, we always say that the pure devotee wins. So, this
wonderful part of Srimad Bhagavatam, describing the immense power of pure devotion, is
finished in our short, very short description, and I'll probably say a few words about the second
part, how they are connected, in my next class. Uh, this, uh, five last chapters of the seventh
canto are important, and uh, as I already said to you, the first 11 chapters explained the direct
way how to obtain bhakti by pleasing the devotee, by serving the devotee, by taking the dust of
his lotus feet upon one's head, and by listening to him. That's what it means to take the dust of
his lotus feet upon your head, by carefully listening to him and opening your heart.

And the second part is describing the indirect way. What if you didn't have a chance to meet with
a pure devotee? Nevertheless, the Lord provided a very beautiful arrangement for you to
gradually prepare your heart to meet with the pure devotee and to listen to the pure devotee in
the proper mood. And this arrangement is called varnashrama dharma. Varnashrama dharma is
an indirect way to obtain the mercy of the Lord, through his devotees, by preparing yourself to
meet with the pure devotee. That's what varnashrama is all about. It's not about, um, you know,
covering your head, that all the women should be in the kitchen with covered heads and nothing
else would happen. And this, you know, anyway, varnashrama dharma is how to purify,
preliminarily, one's heart from these incision desires of sense gratification, and to prepare to
meet the pure devotee in a proper mood and surrender to Guru.

That's it. I have to finish; I am already overdue my time. I have to run somewhere else, so thank
you very much. [Music] Sorry for this, uh, thank you so very much."