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rmad-Bhgavatam 1.2.

13 Vndvana, Octuber 24, 1972

Pradyumna Translation: "O best among the twice-born, it is therefore concluded t hat the highest perfection one can achieve, by discharging his prescribed duties , or dharma, according to caste divisions and order of life, is to please the Lo rd Hari." [SB 1.2.13]

Prabhupda: Ata pumbhir-dvija-reh varrama-vibhgaa. Vara and rama. This var ing in the human society. Unless one accepts these principles of vara and rama, the y're animal society. That is not human society. Four varasthe brhmaa, katriya, vaiya, and dra, four divisions of the society; and rama, spiritual orderbrahmacr, ghastha, astha, and sannysa. This is Vedic culture, vara and rama. That is accepted as human society. In the Viu Pura also it is said, varramcravat puruea para pumn viur rdhyate panth nnyat tat-toa-kraam [Cc. Madhya 8.58]

The whole aim of life is to achieve the favor of Viu. O tad vio parama padam. That i he g-Veda mantra. To reach Viu. But they do not know the goal of life. Na te vidu svr tha-gati hi vium [SB 7.5.31]. They do not know. Anyone, or any society who does not know the aim of life, they are in the darkness. Actually, at the present moment especially, the whole human society has missed the point. They are trying to be happy by material adjustment. By social adjustment, by political adjustment, by economic adjustment, or by religious adjustment, they are trying to make the wh ole human society happy, but Bhgavata says, duray ye bahir-artha-mnina. This is somet ing which is beyond the fulfillment of hopes. This hope will never be fulfilled. Duray. Bahi r-artha-m&# 257;nina. Because they have accepted the external energy of the Supreme Personality of Godhead, bahir-artha." Just like this body. Your body, my body, this is bahir-artha, external. Just lik e my, this wrapper. This is external. Real person is the soul. But they have no information of the soul, neither information of Viu, the origin of soul. They are interested with the external body. That is called bahir-artha. Bahi means externa l. Artha means interest. Just like you have seen, our, in our Bhgavata, the pictu re, that one lady is taking care of the cage, and the bird within is dying. So b ahir-artha-mn means this, that we are taking care of the body, external body, but not taking care of the soul within. This is the civilization of cows and asses. Sa eva go-khara [SB 10.84.13]. Go means cows, and khara means asses. Therefore he re it is said, ata pumbhir dvija-reh.

Dvija-reh. In that meeting of Naimiraya, there were all best brhmaas, the katriy aiyas. They are supposed to be twice-born. One birth by the father and mother, an d the other birth is by the guru and Vedic knowledge. The guru is the father and Vedic knowledge is the mother. This is in Aryan civilization, this varrama, vara: b rhmaa, katriya, vaiya, dra. dras are once-born. They have no ceremony for twice-bor one who is not twice-born, he's a dra. If the twice-born ceremony is not observed , is not observed, then it is dra. Or act..., practically at the present moment, e ven in India, these ceremonies are not accepted or they do not care for it. And what to speak of other countries. Therefore the conclusion of the stra is kalau dr a -sambhava. In this age of Kali, there are only dras. Practically there is no brhmaa, no katriya, no vaiyas. Maybe some vaiyas. But this is the position.

But here it is said, varrama-vibhgaa. Unless one, unless the society comes to the ins itution for accepting these four varas and rama, it is not human society. And in th e human society there is understanding of God, not in the animal society. Theref ore as the institution of varrama is now abolished, people are becoming godless. Be cause varrama means the institution or a set-up of society where gradually one can understand Viu and worship Viu. Viur rdhyate. That is the system. Not that so-calle aa and so-called katriya, they have no information of Viu, and they are declaring, " I am brhmaa," "I am katriya." They are called, according to stra, brahma-bandhu, dvij a-bandhu. Dvija-bandhu. One who is born of a brhmaa family or a katriya family or v aiya family, but do not act as brhmaa, katriya, and vaiyas, they are called dvija-ban dhu. They are not accepted as dvija. Str-dra-dvija-bandhn tray na ruti-gocar [SB 1

This Mahbhrata was compiled by Vysadeva for this purpose because str, women; dra, the fourth class of the society, laborer class, worker class; str, dra; and dvija-bandh u, and persons who are born in the families of brhmaa, katriya, but they do not act , they are called dvija-bandhu. For them, this Mahbhrata was compiled. It is calle d "Fifth Vedas." Four Vedas: Sma, Yajur, Atharva..., Sma, Yajur, k, Atharva. So thi s Vedic language cannot be understood by the less intelligent class of men who a re known as woman, dra, and dvija-bandhu, str-dra-dvija-bandhnm [SB 1.4.25]. In the gavad-gt also it is said, m hi prtha vyapritya ye 'pi syu ppa-yonaya striyo vaiys tath drs te 'pi ynti par gatim [Bg. 9.32]

So when one becomes Ka conscious, it does not matter whether he's a str or a dra or a dvija-bandhu. Te 'pi ynti par gatim. They also can be elevated to the highest platf orm of perfection.

So that is Ka's special favor. Ordinarily, this is the formula. This formula. What is that? Dvija-reh, ata pumbhir dvija-reh. This is the ordinary formula. Ata pu r dvija-reh varrama-vibhgaa. It is based on the varrama division. Svanuhitas ir hari-toaam [SB 1.2.13]. Everyone must have perfection, but people are not inter ested what is the perfection of life. Neither they know what is the position of perfection. The perfection is hari-toaam, to satisfy the Supreme Personality of Go dhead. It doesn't matter what you are. If you are brhmaa, by your activities, saty a amo damas titik, by your austerity, knowledge, yo u satisfy Ka, the Sup..., Viu, preme... Ka and Viu, the same. Viu-tattva..., Ka is the origin of viu-tattva. A abhava [Bg. 10.8]. Ka says. He is the origin of Viu also. Sarvasya. Because in the cr ation, Brahm, Viu, and Mahevara. The origin of original demigods of this creation. B rahm is the creator, Viu is the maintainer, and Mahevara, or Mahdeva, or Lord iva, is destroyer. The three deities in charge of three departmental activities. So Ka says , aha sarvasya prabhava. That means He's the origin of Brahm, He's the origin of Viu, He's the origin of Lord iva. Aha sarvasya pra..., matta sarva pravart ate. So there fore, here it is said, hari-toaam. If we satisfy Hari, the Supreme Personality of Godhead, He includes everything. Sarvasya prabhava. You do not require to satisfy separately other demigods. There is no need.

The example is given: yath taror mla-niecanena tpyanti tat-skandha-bhujopakh [SB 4. ]. Just like pouring water in the root of the tree, automatically you water the branches, the twigs, the leaves, the flowers, and everything. This is the way. P ropahrc ca yathendriym. You supply foods to the stomach, and automatically the energ ill be distributed to other parts of the body. You do not require to supply food to the eyes, to the ear, to the nose. No. Simply supply food to the stomach and the energy will be distributed. Similarly, sasiddhir hari-toaam [SB 1.2.13]. If yo u simply satisfy Hari, the Supreme Personality of Godhead, then you satisfy all others. Tasmin tuo jagat tua. Just like you know the story, in Mahbhrata, that Duryo na planned ... Duryodhana... Once Duryodhana satisfied Durvs Muni very nicely, and

Durvs Muni wanted to give him some benediction, "Now you take some benediction, w hatever you like." So Duryodhana was very cunning. His only aim was how to cheat the Pavas. So he said, "My dear sir, I shall ask you some day. Not now." So "All r ight." So when the Pavas were in the forest and Duryodhana's plan was how to tease them. So he approached Durvs Muni, "My dear sir, you wanted to give me some benedi ction. I have come for it." "Yes" "Now, you go to the Pavas with your all disciples , sixty-thousand disciples, and you go when Draupad has taken her food." So Durvs M uni one day... Because he wanted to give that benediction, he approached the Pavas in the forest. And it is the duty of the katriya to receive the brhmaas. So they we re, they were, they had finish ed their lunch, and Durvs Muni came. So how they ca n deny? They are katriyas. "Yes, my lord. You can, you are welcomed. Just take yo ur bath, and we are making arrangement..." What arrangement they will make? In t he forest? So they were perplexed.

So Ka, kaunteya pratijnhi na me bhakta praayati... [Bg. 9.31]. Ka's vow is that always His devotees are protected. So when they were perplexed, Ka came. Ka came tha "What is the problem?" They explained, "This is the problem." Then asked Draupa d that "You have already finished..." Because Draupad had an, a benediction that s o long she does not take his (her) lunch, any number of men come, she, she will be able to feed. That was his (her)... But she had finished her lunch. then Ka said , "Just go, find out some foodstuff, any little in the kitchen." They said, "No, everything is finished. There is no food." "No, just try to see." Then, in one pot, they saw a little k, a vegetable, was stuck up. So they brought it and Ka took i t, immediately. So as soon a s Ka took, all the Durvs Muni and company, they, they fe lt that their belly is filled up. Tasmin tuo jagat tua. So they were feeling ashamed that "How we shall go? We cannot take any food?" So they fled away from the Gang es.

So the process is this, actually. If you can satisfy Ka, if Ka says, "All right," the every, everything is all right. Bas. This is Ka consciousness movement. Somehow or other, you satisfy Ka. Sasiddhir hari-toaam [SB 1.2.13]. Then you have all perfectio . Very simple method. You try to satisfy Ka, and your everything satisfied. Every, everything is perfect. Ka also says that. It is not very difficult to satisfy Ka. K o kind, He says, patra pupa phala toya yo me bhakty prayacchati [Bg. 9.26]. Ka say want to feed Me. That's all right. You collect little flower, patram, a little leaf... Whatever you... Not that all. An y one of them." Patra pupa phala toyam, a l ittle water, yo me bhakty prayacchati. Real thing is bhakti, love, devotion. Not that Ka is asking you, "Bring volumes of luci, puri, kacuri, halav." No. Ka wants yo love. Real thing. Bhakty. Yo me bhakty prayac... Ka is not beggar, neither Ka is hu that He has come to your place to eat something. That's not the position, Ka's. Ka w nts only your love. Just like father takes the responsibility of the whole famil y. He works hard day and night to maintain the family. He expects only love from his wife and children. That is the impetus of economic development. Otherwise h e's earning daily thousands and lakhs of rupees. It is not that he will eat. He will eat that four cpis. That's all. Worth six annas. But he works so hard just to be satisfied that his wife, his children love. When he comes at home, he sees th em very satisfied.

Similarly, Ka has expanded this family. Eka bahu sym. He has become so many living en tities. What is the idea? nandamayo 'bhyst (Vednta-stra 1.1.12). Because He's nandama a, He wants to enjoy the love exchange between the living entities. That is His purpose. Otherwise, why He has created? He wants love. But these rascals, they h ave forgotten that thing. They are saying, "There is no God. I am God. I am enjo yer." Instead of loving God, they are becoming "God." This has killed the whole situation. Therefore Ka comes, and He wanted to reestablish that reciprocal exchang e of love which is called bhakti. You love Ka, and Ka loves you. Ka loves you, eve ut your love. Otherwise, how you are eating? You, why, you cannot live even for a moment without K a's mercy. That's a fact. Eko bahn yo vidadhti kmn. So Ka co

Ka, when He says, dharma-sasthpanrthya sambhavmi yuge yuge, this is real dharma. Dh

means dharma tu skd bhagavat-pratam [SB 6.3.19]. Dharma means the what is enjoined by the Lord, God. What God says, that is dharma. God says, "Do this." That is dharm a. Not that you manufacture your dharma. God says, Ka says, man-man bhava mad-bhakto mad-yj m namaskuru [Bg. 18.65]. Sarva-dharmn parityajya mm eka araam... [Bg. 18.6 s is dharma. Anything beyond this, all nonsense. They are not dharmas. Dharma kai tava. Cheating, simply cheating. Therefore Bhgavata says, dharma projjhita atra kait ava: "All rascaldom dharma is thrown away, kicked out." This is dharma. Dharma tu skd bhagavat-pratam [SB 6.3.19]. This is dharma.

Therefore here it is same thing is confirmed. Svanuhitasya dharmasya sasiddhir hari -toaam [SB 1.2.13]. You are religious. That's all right. But the purpose of religi on is to satisfy the Supreme Lord. That is perfection. It doesn't matter. Becaus e it is said, varrama-vibhgaa. A brhmaa, brhmaa-vara, he can satisfy Ka by hi truthfulness, by his knowledge of the stras. He can preach the knowledge of the str a to the world. He can eat on behalf of God. Therefore according to Vedic civili zation, there is brhmaa-bhojana. Brhmaa-bhojana means whatever a brhmaa eats, it mean God is, Ka eats through the brhmaa. Therefore brh..., brhmaa... In Vedic civilizat here is no daridra-bhojana. There is no such word. Now they, they have manufactu red: refugee-bhojana, daridra-bhojana. But the, the real is brhmaa-vaiava-bhojana. B ecause through the mouth of the brhmaa and Vaiavas, those who are real brhmaa... So t is is the sasiddhir hari-toaam [SB 1.2.13]. You may remain a brhmaa. That's all right .

Just like Arjuna. Arjuna was a katriya. He was not a brhmaa; he was katriya. He was not a sannys; he was a ghastha, king. His business, he knew how to kill. So by kill ing he satisfied Ka. Sasiddhir hari-toaam [SB 1.2.13]. This is the whole purpose of B agavad-gt. He was unwilling to kill, and Ka was inducing him, "You must kill." And wh en he agreed to kill, then Ka became satisfied. He became perfect. These are the ev idence. The purpose is to satisfy Ka. When he was denying to fight, that was his ow n satisfaction. "I shall not kill my grandfather, my nephews, my brother on the other side. If they die, I shall be unhappy. So what is the use of killing them? " These are all sense gratification, so-called nonviolence. A devotee does not k now what is violence and non-violence. He wants to satisfy Ka. That's all. They do not know what is morality or immorality. They want to satisfy Ka. Just like the gops . At dead of night, they went to Ka. This is immorality. But they did not know what is morality or immorality. They must go to Ka. Sasiddhir hari-toaam [SB 1.2.13].

So anyone, in whatever position he may be, it does not matter. Everyone should t ry to satisfy Ka. Mad-yj m namaskuru. Man-man bhava mad-bhakto mad-yj m namasku ]. This is perfection of life. Always think of Ka, man-man. "Always become My devotee ," mad-bhakta. "Always worship Me," mad-yj. "Always offer your obeisances unto Me, " m namaskuru. "But I have got other religion, Sir. Why shall I think of You only? I have to think of Goddess Kl. Otherwise I cannot eat meat." Therefore Ka says, sarv a-dharmn paritya... "It is all nonsense. Give up all this nonsense." Sarva-dharmn parityajya mm ekam [Bg. 18.66]. "Simply unto Me." Ekam. "Don't bother with other demigods. They are My servants. Yo u are not to satisfy My servants." Of course, those who are real servants, that is different.

So this is the real dharma, sasiddhir hari-toaam [SB 1.2.13]. If you, someway or ot her, can satisfy Ka... Just like Arjuna, by killing, he sat... Killing art is not v ery good art. But because by killing he satisfied Ka, Ka gave him certificate, bhakto 'si priyo 'si me [Bg. 4.3], "Oh, you are My very dear friend." Because Ka's purpose was to kill the demons. Paritrya sdhn vinya ca duktm [Bg. 4.8]. So Arjuna hel demons and fulfill the desire of Ka. And therefore he became perfect by killing. S o if you do anything which is sanctioned by Ka, or by His bona fide representative, that is real dharma. Sasiddhir hari-toaam [SB 1.2.13]. Thank you very much. Hare Ka. (end)