SB 6.1.19

Giriraj Swami: Today we are speaking on Śrīmad-Bhāgavatam, Canto Six, Chapter One, Text Nineteen

oṁ namo bhagavate vāsudevāya
oṁ namo bhagavate vāsudevāya
oṁ namo bhagavate vāsudevāya

Again, we read from Śrīmad-Bhāgavatam, Canto Six, Chapter One: “The History of the Life of Ajamila.”

TEXT 19

sakṛn manaḥ kṛṣṇa-padāravindayor

niveśitaṁ tad-guṇa-rāgi yair iha

na te yamaṁ pāśa-bhṛtaś ca tad-bhaṭān

svapne ‘pi paśyanti hi cīrṇa-niṣkṛtāḥ

TRANSLATION

Although not having fully realized Kṛṣṇa, persons who have even once surrendered completely unto His lotus feet and who have become attracted to His name, form, qualities and pastimes are completely freed of all sinful reactions, for they have thus accepted the true method of atonement. Even in dreams, such surrendered souls do not see Yamarāja or his order carriers, who are equipped with ropes to bind the sinful.

PURPORT by Srila Prabhupada

Kṛṣṇa says in Bhagavad-gītā (18.66):

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” This same principle is described here (sakṛn manaḥ kṛṣṇa-padāravindayoḥ). If by studying Bhagavad-gītā one decides to surrender to Kṛṣṇa, he is immediately freed from all sinful reactions. It is also significant that Śukadeva Gosvāmī, having several times repeated the words vāsudeva-parāyaṇa and nārāyaṇa-parāyaṇa, finally says kṛṣṇa-padāravindayoḥ. Thus he indicates that Kṛṣṇa is the origin of both Nārāyaṇa and Vāsudeva.

COMMENT

So in Śrīmad-Bhāgavatam, First Canto, there is a list of different incarnations of Krishna. But at the end Śrīmad-Bhāgavatam says that all of these incarnations are plenary portions or portions of plenary portions of Krishna. But, kṛṣṇas tu bhagavān svayam, Krishna is the original Supreme Personality of Godhead. 

PURPORT (continued)

It is also significant that Śukadeva Gosvāmī, having several times repeated the words vāsudeva-parāyaṇa and nārāyaṇa-parāyaṇa, finally says kṛṣṇa-padāravindayoḥ. Thus he indicates that Kṛṣṇa is the origin of both Nārāyaṇa and Vāsudeva. Even though Nārāyaṇa and Vāsudeva are not different from Kṛṣṇa, simply by surrendering to Kṛṣṇa one fully surrenders to all His expansions, such as Nārāyaṇa, Vāsudeva and Govinda. As Kṛṣṇa says in Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat: “There is no truth superior to Me.” There are many names and forms of the Supreme Personality of Godhead, but Kṛṣṇa is the supreme form (kṛṣṇas tu bhagavān svayam). Therefore Kṛṣṇa recommends to neophyte devotees that one should surrender unto Him only (mām ekam). Because neophyte devotees cannot understand what the forms of Nārāyaṇa, Vāsudeva and Govinda are, Kṛṣṇa directly says, mām ekam. Herein, this is also supported by the word kṛṣṇa-padāravindayoḥ. Nārāyaṇa does not speak personally, but Kṛṣṇa, or Vāsudeva, does, as in Bhagavad-gītā for example. Therefore, to follow the direction of Bhagavad-gītā means to surrender unto Kṛṣṇa, and to surrender in this way is the highest perfection of bhakti-yoga.

COMMENT

So in the Bhagavad-gītā Krishna also says, yaḥ śāstra-vidhim utsṛjya, the one who disregards the injunctions of this scriptures, yaḥ śāstra-vidhim utsṛjya; na sa siddhim avāpnoti, na sukhaḿ na parāḿ gatim, he will not attain happiness or perfection or the supreme destination. So it is essential that we follow the injunctions of shastra. And here in this purport, Srila Prabhupada is presenting the most important injunction of the shastra which is that we should surrender to Krishna:

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

And that principle, that by surrendering to Krishna one is freed from all sinful reactions is also stated in this verse of Śrīmad-Bhāgavatam, that even in dreams such surrendered souls do not see Yamaraja or his order carriers.

PURPORT (continued)

Parīkṣit Mahārāja had inquired from Śukadeva Gosvāmī how one can be saved from falling into the various conditions of hellish life. 

COMMENT

Yes in the previous Canto, the Fifth Canto, Śukadeva Gosvami had described the different types of hellish punishments. And Maharaja Parīkṣit, being a compassionate Vaishnava was concerned about how people could be saved from having to suffer hellish punishments. And there ensued a discussion about different types of atonement. And in fact, this verse that we are reading today and discussing today pertains to that discussion of different types of atonement. And the idea is that one can perform atonement to become free from the reaction of a sinful action. But the atonement does not destroy the desire to commit the sinful act. And therefore, after performing the atonement one may again engage in the sinful activity. 

And that type of atonement, becoming free from the reaction and then again engaging in the same simple action is compared to hathisnan- the bathing of an elephant. An elephant will go into the water and bathe very nicely and then it will come out of the water and roll in the mud and become dirty all over again. So Maharaja Parīkṣit, being the most intelligent disciple of Śukadeva Gosvami, was concerned that how can people become free from having to enter hellish punishments, not just by performing an atonement and then again engaging in sinful activities, but engaging in such a process that one will give up the desire to commit sinful activities.

PURPORT (continued)

Parīkṣit Mahārāja had inquired from Śukadeva Gosvāmī how one can be saved from falling into the various conditions of hellish life. In this verse Śukadeva Gosvāmī answers that a soul who has surrendered to Kṛṣṇa certainly cannot go to naraka, hellish existence. To say nothing of going there, even in his dreams he does not see Yamarāja or his order carriers, who are able to take one there. In other words, if one wants to save himself from falling into naraka, hellish life, he should fully surrender to Kṛṣṇa. The word sakṛt is significant because it indicates that if one sincerely surrenders to Kṛṣṇa once, he is saved even if by chance he falls down by committing sinful activities. 

COMMENT

Sakṛt means only once.

PURPORT (continued)

Therefore Kṛṣṇa says in Bhagavad-gītā (9.30):

api cet su-durācāro

bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ

samyag vyavasito hi saḥ

“Even if one commits the most abominable actions, if he is engaged in devotional service he is to be considered saintly because he is properly situated.”

COMMENT

Once in a very sweet way Srila Prabhupada paraphrased the principle of this verse saying that even if you see, and he took the name of one of his disciples, even if you see someone so and so on the street smoking a cigarette still [audio interrupted]

PURPORT (continued)

If one never for a moment forgets Kṛṣṇa, he is safe even if by chance he falls down by committing sinful acts.

In the Second Chapter of Bhagavad-gītā (2.40) the Lord also says:

nehābhikrama-nāśo ‘sti

pratyavāyo na vidyate

sv-alpam apy asya dharmasya

trāyate mahato bhayāt

“In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.”

COMMENT

And in his commentary Srila Prabhupada explains that the most dangerous type of fear is that one will fall down into the lower species of life. But even a little advancement on this path can protect one from the most dangerous type of fear.

PURPORT (continued)

Elsewhere in the Gītā (6.40) the Lord says,

na hi kalyāṇa-kṛt kaścid durgatiṁ tāta gacchati:

“One who performs auspicious activity is never overcome by evil.” The highest kalyāṇa (auspicious) activity is to surrender to Kṛṣṇa. That is the only path by which to save oneself from falling down into hellish life. Śrīla Prabodhānanda Sarasvatī has confirmed this as follows:

kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate

durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate

viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate

yat-kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ

The sinful actions of one who has surrendered unto Kṛṣṇa are compared to a snake with its poison fangs removed (protkhāta-daṁṣṭrāyate). Such a snake is no longer to be feared. Of course, one should not commit sinful activities on the strength of having surrendered to Kṛṣṇa.

COMMENT

Yes this is one of the offenses against the holy name—nāmno balād yasya hi pāpa-buddhiḥ—to commit sin on the strength of chanting Hare Krishna. By surrendering to Krishna one is freed from all sinful reactions. Similarly, by chanting the holy name of Krishna one is free from sinful reactions. But if one thinks in a cunning, calculating, cheating way that, Oh well, I will engage in sinful activities and then I will neutralize the effects by chanting Hare Krishna, by surrendering to Krishna, that will not work. Not only will one not be freed from the sinful reactions but the sinful reactions will be compounded by the offense against the holy name, the seventh offense- committing sin on the strength of chanting Hare Krishna.

Therefore Srila Prabhupada says in the purport,

PURPORT (continued)

Of course, one should not commit sinful activities on the strength of having surrendered to Kṛṣṇa. However, even if one who has surrendered to Kṛṣṇa happens to do something sinful because of his former habits, such sinful actions no longer have a destructive effect. 

COMMENT

This is very encouraging. If one surrenders to Krishna one gets all benefits.

PORPORT (continued)

Therefore one should adhere to the lotus feet of Kṛṣṇa very tightly and serve Him under the direction of the spiritual master. 

COMMENT

So yes, we have to surrender to Krishna but we cannot imagine what surrender entails, we need the spiritual master, and of course the shastra, and the saintly persons to guide us. 

PURPORT (continued)

Therefore one should adhere to the lotus feet of Kṛṣṇa very tightly and serve Him under the direction of the spiritual master. Thus in all conditions one will be akuto-bhaya, free from fear.

COMMENT

So this phrase, akuto-bhaya refers to a very beautiful verse in Śrīmad-Bhāgavatam in which Śukadeva Gosvami says that,

“O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all,”

Fearless that Is akuto-bhaya.

“The doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.”

So yes, constant chanting of the holy names after the ways of the great authorities is the doubtless and fearless way of success for all, akuto-bhaya. And in essence, chanting the holy names of Krishna and surrendering to Krishna are the same, especially in Kali-yuga it has been recommended

harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā

One should chant the holy names, chant the holy names, chant the holy names of Hare Krishna; there is no other way, no other way, no other way for success in this age of kali.

So my dear devotees, we have achieved this rare and precious human form of life. We should not waste it in animalistic activities- eating, sleeping, mating and defending. But we should use this precious human form of life to realize our lost relationship with Krishna, our eternal relationship with God by following the directions given in the shastra; Bhagavad-gītā, Śrīmad-Bhāgavatam, and chanting the holy names.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna.

So thank you all for joining. And now if any of you have any questions or comments you can raise your hand; your physical hand or your virtual hand, and we will discuss further.

So yes, I see some hands are up. Navadvipa Chandra dasa?

Devotee: Hare Krishna guru Maharaja. Please accept my humble obeisances. All glories to Srila Prabhupada. Guru Maharaja, my question was, at the time of initiation the spiritual master takes the sinful reactions of the disciple, so what is the reference for that?

Giriraj Swami: Well, the spiritual master is a representative of Krishna. So when you surrender to Krishna—ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ—so Krishna takes the sinful reactions. And the spiritual master is the representative of Krishna when one surrenders to the spiritual master and takes initiation, so the spiritual master accepts the sinful reactions of the disciple. But Srila Prabhupada explains that Krishna is like a big fire and the spiritual master is like a small fire. With a big fire it doesn’t matter how much you put into it, the big fire will consume it. But with a small fire it may not be able to easily consume what is put into it. And so therefore, the spiritual master may have to suffer on account of the sinful activities of the disciple. And that should be a warning to the disciple that he should be very careful not to engage in any sinful activities so that his spiritual master doesn’t have to suffer for his sinful activities.

Devotee: Thank you. Guru Maharaja, I have one more question, is it okay?

Giriraj Swami: Yes.

Devotee: So the series that the Sixth Canto that happened where Parīkṣit Maharaja is saying that atonement is compared to hathisnan, and at that time Maharaja Parīkṣit objected. So my question is, why didn’t he object when Śukadeva Gosvami gave bhakti as an option? So why at that time he didn’t say that it is a hathisnan? We see in our life that one who takes to bhakti is not that he immediately gives up performing sins, so how do we understand that?

Giriraj Swami: Can you repeat the question? I didn’t quite follow it.

Devotee: So when Parīkṣit Maharaja described karma, so then, Śukadeva Gosvami described karma as an option, atonement as an option, Parīkṣit Maharaja rejected it saying that it is a hathisnan, like bathing of an elephant. So why didn’t he object when Śukadeva Gosvami gave bhakti as an option? Because we do see that in our lives even when we take to bhakti it takes some time to get rid of the anarthas. So how do we understand that?

Giriraj Swami: Well, there are three stages in bhakti: sādhana-bhakti, bhāva-bhakti and prema-bhakti. And there are six general characteristics of devotional service as mentioned in The Nectar of Devotion. And two of those are prominent even in the stage of sādhana-bhakti, and those two are that: devotional service brings all auspiciousness, and included in all auspiciousness is happiness. So even in the stage of sādhana-bhakti one can feel happiness from devotional service. And it frees one from suffering, frees one from sinful reactions. And that takes place even in the state of sādhana-bhakti. So yes, bhakti is auspicious in all respects. 

Devotee: Thank you.

Giriraj Swami: Hare Krishna.

Devotee: Hare Krishna.

Giriraj Swami: Any other questions or comments? Alright, if not then we can conclude our meeting.

Devotee: Maharaja, again today is also tirobhāva day for Vrindavan dasa Thakura. Can you briefly tell us something about him?

Giriraj Swami: Yes, Srila Vrindavan dasa Thakura was a contemporary of Sri Chaitanya Mahaprabhu, though younger. And he wrote the book Śrī Caitanya-bhāgavata, which contains many of the pastimes of Lord Chaitanya. And Srila Kṛṣṇadāsa Kavirāja Gosvami in his Caitanya-caritāmṛta refers to Vrindavan dasa Thakura’s Śrī Caitanya-bhāgavata. And in some places he says that he will not elaborate on a particular pastime because Srila Vrindavan dasa Thakura has already discussed that pastime in Śrī Caitanya-bhāgavata. And Vrindavan dasa Thakura was the nephew of Narayani devi who was given Chaitanya Mahaprabhu’s remnants directly. So he comes from a very auspicious lineage, devotees of Lord Chaitanya. So yes, it is an auspicious day indeed.

Devotee: The reason I had requested you to speak on his work, because we are discussing the book Second Chance. And in our group we had a lot of discussion about how this happened that Ajamila got. . . We are still on the ninth chapter of that book. But you have clarified that in the stage of sadhana we get auspiciousness and freedom from suffering goes away. So that was the reason why Ajamila got free from the Yama-pāśa. 

Giriraj Swami: Yes.

Devotee: Thank you Maharaja. Any other question, we had a lot of questions in our discussion group so we can probably ask Maharaja about this how Ajamila got so lucky.

Giriraj Swami: Yes. At the time of death, Ajamila chanted the holy name of Narayana indicating his son. And at that time the agents of Yamaraja came and the agents of Narayana came, the Yamadutas and the Vishnudutas. And there was a discussion between them about who had jurisdiction over the soul of Ajamila. The Yamadutas said that they had jurisdiction because he was so sinful, whereas the Vishnudutas said that they had jurisdiction because Ajamila had chanted the holy name of Narayana. 

And our acharyas comment that although he chanted the holy name of Narayana to indicate his son Narayana, but it reminded him of the original Narayana whom he had worshipped in his youth. So he was spared and his chanting was considered to be nāma-ābhāsa, in the clearing stage. He didn’t chant to get free from sinful reactions but he chanted out of helplessness, so his chanting was nāma-ābhāsa. And the result of chanting in nāma-ābhāsa is one becomes free from sinful reactions and free from hellish punishment.

But his chanting was not pure. So Ajamila, after being saved at the time of death went to Haridwar and performed proper sadhana. And then when he was perfect in his sadhana, perfect in his chanting, then the same Vishnudutas who he had seen came again to take him back home, Back to Godhead because he had finally become qualified to go back home, Back to Godhead. 

Devotee: Thank you Maharaja. Any other questions for Maharaja?

Devotee: I have one question. Hare Krishna Maharaja. My question is, whether you are a devotee or not, at the time of your death if you think of Krishna or somebody’s chanting Krishna’s holy names does that mean that next life is going to be are done, you are going Back to Godhead or does it mean that you get a better life next time to finish your devotional service where you left off?

Giriraj Swami: If you are thinking of Krishna at the time of death by hearing or chanting His holy names then you will go to Krishna. You won’t have to take birth again.

Devotee: Whether you have been practicing Krishna consciousness or not?

Giriraj Swami: Yes. But it is very unlikely that someone who has not been practicing Krishna consciousness will think of Krishna at the time of death. But it is possible that if one has family members or loved ones who are devotees and are chanting at the time of death, even if the person himself is not a devotee, that is a very unlikely or unusual scenario. But yes, we can pray for that departed soul to go to Krishna. But most likely that person would have to take birth as a devotee and engage in bhakti-yoga and then go back home, Back to Godhead.

Devotee: So that gives the soul a better chance for next life or Krishna will provide that next chance. It is up to us to grab it or not.

Giriraj Swami: Yes.

Devotee: Thank you Maharaja.

Giriraj Swami: There is no loss or diminution and a little advancement saves one from the most dangerous fear. Yes.

Devotee: What if Maharaja, somebody is not so pure but definitely doesn’t want to stay in this material world or wants to come back to material world and prays to Krishna to not send him or her back, but not very pure but the prayers are that let me not come back. What are the chances for that particular body?

Giriraj Swami: Well, pretty much no one wants to come back but having the desire not to come back doesn’t mean that one will not come back. One has to have the qualification to go back home, Back to Godhead. You have to do the work and also get Krishna’s mercy, but you also have to do the work. So just praying, “I don’t want to have to take birth again,” that is not sufficient to ensure that you won’t take birth again.

Devotee: Thank you Maharaja.

Giriraj Swami: Hare Krishna.

Devotee: Hare Krishna Maharaja.

Devotee: Hare Krishna Maharaja, daṇḍavat-praṇāmās. All glories to Srila Prabhupada. All glories to you. Maharaja, can you describe the perfect stage of chanting?

Giriraj Swami: Yes, in the perfect stage of chanting one realizes that the holy name of Krishna and Krishna Himself are the same, they are identical. We chant but when we chant we don’t have the realization that the holy name is Krishna. We understand the theory that the holy name is Krishna but we don’t have the realization. But when one chants purely, one realizes that the holy name is Krishna.

And as Srila Rupa Gosvami described in his beautiful prayer, at that time one wishes that he had millions of tongues with which to chant the holy name and billions of ears with which to hear the holy name. One wants more and more of the holy name.

Devotee: How do we get the realization that the holy name is non-different from Krishna?

Giriraj Swami: Well, you have to advance through the different stages of devotional service. As mentioned in Bhakti-rasāmṛta-sindhu, ādau śraddhā tataḥ sādhu-saṅgo ‘tha bhajana-kriyā. Kriyā then anartha-nivṛtti, niṣṭhā—steadiness; ruciḥ—taste; athāsaktis—attachment. Those are the seven stages of sadhana bhakti, and then bhāva-bhakti and prema-bhakti. And in the stage of bhāva-bhakti and prema-bhakti when you chant, you actually have the realization of the holy name being the same as Krishna. But as you make progress through the different stages you improve in your chanting. Srila Visvanatha Cakravarti Thakura has analyzed these different stages in his book Mādhurya-kādambinī. And he says that in the lower stages we are chanting and then our mind wanders, we don’t even know how our mind wandered, how it went away. But he says in the stage of āsakti, it is the opposite, that your mind will automatically come back to the holy name. You don’t even know how it came back but it just comes back without any effort. So yes different stages.

Devotee: Thank you Maharaja.

Giriraj Swami: Yes, we have to persevere. As stated in the Nectar of Instruction, Upadesamrta, utsāhān niścayād dhairyāt. utsāhān—we should be enthusiastic; niścayād- we should be confident of our ultimate success; and dhairyāt- we should be patient.

Srila Prabhupada said if we are enthusiastic but not patient, we have enthusiasm but not patience that can lead to a desire to control. And if we have patience without enthusiasm that can lead to lethargy. So we need both enthusiasm and patience.

Devotee: Okay, thank you Maharaja.

Giriraj Swami: Hare Krishna.

Devotee: Hare Krishna.

Giriraj Swami: Giri Govardhana Prabhu.

Devotee: Hare Krishna Guru Maharaja, daṇḍavat-praṇāmās. Jambavati Mata has one question for you. 

Giriraj Swami: Okay. Jambavati Mataji, nice to see you. Jambavati Mataji is from Pakistan, one of our devotees from Pakistan and she does service at Bhaktivedanta hospice in Vrindavan. And so does Giri Govardhan Prabhu. Yes?

Devotee: Mataji is asking, we are [Unintelligible]. What about the person who helps or assist someone in leaving their body and giving hari-nāma to people and devotees who are leaving? Would Krishna favor them or would Krishna have some more special mercy for them? That is what her question is. 

Giriraj Swami: Will Krishna show special favor or give a special mercy to someone who helps a dying person leave their body in Krishna consciousness, is that the question? Certainly, yes, Krishna wants all of His children to come back home, back to Godhead. And so the best service we can do for Krishna is to help others come back home, back to Godhead. And in that process the time of death is the most critical moment. And so if we can help someone at the time of death to remember Krishna and go back home, back to Godhead, Krishna will be very pleased with us for our service to that soul and He will give us His blessings and mercy.

Devotee: [Unintelligible 01:06:05–01:06:12]

Devotee: Mataji is saying to pray for her and the family, son. 

Giriraj Swami: I will pray for her and her son. Yes.

Devotee: Hare Krishna Maharaja

Giriraj Swami: Hare Krishna. Nice to see the two of you.

Any other questions or comments? Alright, if not then we can end with Vaishnava praṇāma.

Let us offer our respectful obeisances unto the Vaishnava devotees of the Lord. They are just like desire trees and can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.

vāñchā-kalpa-tarubhyaś ca

kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo

vaiṣṇavebhyo namo namaḥ

Anant koti VaishnavaVrind ki jaya!

Srila Prabhupada ki jaya!

Śrīmad-Bhāgavatam ki jaya!