Lecture – Srimad Bhagavatam 1.6.14 Think Before We Speak 1-19-2012 Melbourne “The holy name will save you.”

Lecture – Srimad Bhagavatam 1.6.11 Working Hard For That Extra Banana 1-17-2012 Melbourne

Lecture – Srimad Bhagavatam 1.6.12-13 Learn That Krsna Is Dependable By Depending On Him 1-18-2012 Melbourne

Lecture – Srimad Bhagavatam 6.16.46 Methods Of The Message & Questions on being Vegan 12-16-2011 Los Angeles “Vegan”

Lecture – Srimad Bhagavatam 6.16.42 What Is Human Life? 12-10-2011 Los Angeles

Lecture – Srimad Bhagavatam 10.13.1 The Good Puppeteer 12-7-2011 Dallas, External Pastimes

Lecture – Srimad Bhagavatam 10.12.40-44 Figuring Out 10th Canto 12-06-2011 Dallas, External Pastimes

Lecture – Srimad Bhagavatam 10.12.39 Eligibility Comes From Appreciation 12-5-2011 Dallas

Lecture – Srimad Bhagavatam 10.12.35-38 Krishna All Good 12-3-2011 Dallas, Humor

Lecture – Srimad Bhagavatam 6.16.41 You As A Perfect Tree For Your Perfect House 12-9-2011 Los Angeles

Lecture – Srimad Bhagavatam 6.16.40 Hope For The Movie Hero 12-8-2011 Los Angeles

Lecture on the Srimad Bhagavatam 4.9.26-27 given on July 4, 2011 during the Padayatra in Slovenija.

SB 04.09.26-27 Accepting The Internal Vision Of The Scriptures 2011-07-04

Lecture on Srimad Bhagavatam 4.9.25 given on July 3, 2011 during the Padayatra in Slovenija.

Lecture title is also known as “I should be god or least god should be my servant.”

SB 4.9.25

tato gantasi mat-sthanam
sarva-loka-namaskrtam
uparistad rsibhyas tvam
yato navartate gatah

Translation:

The Personality of Godhead continued: My dear Dhruva, after your material life in this body, you will go to My planet, which is always offered obeisances by the residents of all other planetary systems. It is situated above the planets of the seven rsis, and having gone there you will never have to come back again to this material world.

Purport:

In this verse the word navartate is very significant. The Lord says, “You will not come back to this material world, for you will reach mat-sthanam, My abode.” Therefore Dhruvaloka, or the polestar, is the abode of Lord Visnu within this material world. Upon it there is an ocean of milk, and within that ocean there is an island known as Svetadvipa. It is clearly indicated that this planet is situated above the seven planetary systems of the rsis, and because this planet is Visnuloka, it is worshiped by all other planetary systems. It may be questioned here what will happen to the planet known as Dhruvaloka at the time of the dissolution of this universe. The answer is simple: Dhruvaloka remains, like other Vaikunthalokas beyond this universe. Srila Visvanatha Cakravarti Thakura has commented in this connection that the very word navartate indicates that this planet is eternal.

SB 04.09.25 No Fear Of Maya And Afraid Of Krishna 2011-07-03

Lecture – Srimad Bhagavatam 10.12.34 Human Life, Don’t Strike Out 12-2-2011 Dallas

Lecture on the Srimad Bhagavatam 1.5.32 given on July 1, 2011 at the Croatian Summer Camp.

SB 1.5.32

etat samsucitam brahmams
tapa-traya-cikitsitam
yad isvare bhagavati
karma brahmani bhavitam

Translation:

O Brahmana Vyasadeva, it is decided by the learned that the best remedial measure for removing all troubles and miseries is to dedicate one’s activities to the service of the Supreme Lord Personality of Godhead [Sri Krsna].

Purport:

Sri Narada Muni personally experienced that the most feasible and practical way to open the path of salvation or get relief from all miseries of life is to hear submissively the transcendental activities of the Lord from the right and bona fide sources. This is the only remedial process. The entire material existence is full of miseries. Foolish people have manufactured, out of their tiny brains, many remedial measures for removing the threefold miseries pertaining to the body and mind, pertaining to the natural disturbances and in relation with other living beings. The whole world is struggling very hard to exist out of these miseries, but men do not know that without the sanction of the Lord no plan or no remedial measure can actually bring about the desired peace and tranquillity. The remedial measure to cure a patient by medical treatment is useless if it is not sanctioned by the Lord, the attempt to cross a river or the ocean by a suitable boat will fail if it is not sanctioned by the Lord, and parents’ attempt to protect their children cannot succeed if it is not sanctioned by the Lord. We should know for certain that the Lord is the ultimate sanctioning officer, and we must therefore dedicate our attempts to the mercy of the Lord for ultimate success or to get rid of the obstacles on the path of success. The Lord is all-pervading, all-powerful, omniscient and omnipresent. He is the ultimate sanctioning agent of all good or bad effects. We should, therefore, learn to dedicate our activities unto the mercy of the Lord and accept Him either as impersonal Brahman, localized Paramatma or the Supreme Personality of Godhead. It does not matter what one is. One must dedicate everything in the service of the Lord. If one is a learned scholar, scientist, philosopher, poet, etc., then he should employ his learning to establish the supremacy of the Lord. Try to study the energy of the Lord in every sphere of life. Do not decry Him and try to become like Him or take His position simply by fragmental accumulation of knowledge. If one is an administrator, statesman, warrior, politician, etc., then one should try to establish the Lord’s supremacy in statesmanship. Fight for the cause of the Lord as Sri Arjuna did. In the beginning, Sri Arjuna, the great fighter, declined to fight, but when he was convinced by the Lord that the fighting was necessary,Sri Arjuna changed his decision and fought for His cause. Similarly, if one is a businessman, an industrialist, an agriculturist, etc., then one should spend his hard-earned money for the cause of the Lord. Think always that the money which is accumulated is the wealth of the Lord. Wealth is considered to be the goddess of fortune (Laksmi), and the Lord is Narayana, or the husband of Laksmi. Try to engage Laksmi in the service of Lord Narayana and be happy. That is the way to realize the Lord in every sphere of life. The best thing is, after all, to get relief from all material activities and engage oneself completely in hearing the transcendental pastimes of the Lord. But in case of the absence of such an opportunity, one should try to engage in the service of the Lord everything for which one has specific attraction. That is the way of peace and prosperity, and that is the remedial measure for all the miseries of material existence. The word samsucitam in this stanza is also significant. One should not think for a moment that the realization of Narada was childish imagination only. It is not like that. It is so realized by the expert and erudite scholars, and that is the real import of the word samsucitam.

SB 01.05.32 No Distractions For Narada 2011-07-01

Lecture – Srimad Bhagavatam 10.12.25-33 Pastimes Always Fresh, Even For Krishna 2011-12-01 Dallas “Humor”

Lecture Srimad Bhagavatam 6.15.16 Different Editions Of Big Animals 11-2-2011 Los Angeles

Lecture – Srimad Bhagavatam 6.15.8 Anxiety & Krishna 10-31-2011 Los Angeles A question about identity, a question about the incredible stories in the Vedas and a question about Varnasrama

Lecture – Srimad Bhagavatam 6.15.5 Cockroach Romance 10-26-2011 Los Angeles   There is a nice question about dreaming at the end of the lecture.

Lecture – Srimad Bhagavatam 6.15.7 Orienting Oneself Towards Krishna 2011-10-28 Los Angeles

Lecture – Srimad Bhagavatam 1.2.18 We Are Allowed To Be Happy 2010-08-07 Croatia Summer Camp “Remedy For All Problems” “Fix Set and tune into Channel Krishna”  (Book Disctribution) Left Audio English

Lecture – Srimad Bhagavatam 1.2.17 Attitude Adjustment 2010-08-06 Croatia Summer Camp (Health, Celibacy) Left Audio English

Lecture on the Srimad Bhagavatam 4.22.39 given on June 26, 2011 at the Croatian Summer Camp.

Srimad Bhagavatam 4.22.39

yat-pada-pankaja-palasa-vilasa-bhaktya

karmasayam grathitam udgrathayanti santah

tadvan na rikta-matayo yatayo ‘pi ruddha-

sroto-ganas tam aranam bhaja vasudevam

TRANSLATION

The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees — the jnanis and yogis — although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Krishna, the son of Vasudeva.

PURPORT

There are three kinds of transcendentalists trying to overcome the influence of the modes of material nature — the jnanis, yogis and bhaktas. All of them attempt to overcome the influence of the senses, which is compared to the incessant waves of a river. The waves of a river flow incessantly, and it is very difficult to stop them. Similarly, the waves of desire for material enjoyment are so strong that they cannot be stopped by any process other than bhakti-yoga. The bhaktas, by their transcendental devotional service unto the lotus feet of the Lord, become so overwhelmed with transcendental bliss that automatically their desires for material enjoyment stop. The jnanis and yogis, who are not attached to the lotus feet of the Lord, simply struggle against the waves of desire. They are described in this verse as rikta-matayah, which means “devoid of devotional service.” In other words, the jnanis and yogis, although trying to be free from the desires of material activities, actually become more and more entangled in false philosophical speculation or strenuous attempts to stop the activities of the senses. As stated previously:

vasudeve bhagavati

bhakti-yogah prayojitah

janayaty asu vairagyam

jnanam ca yad ahaitukam

(Bhag. 1.2.7)

Here also the same point is stressed. Bhaja vasudevam indicates that one who is engaged in the loving service of Krishna, the son of Vasudeva, can very easily stop the waves of desires. As long as one continues to try to artificially stop the waves of desires, he will certainly be defeated. That is indicated in this verse. Desires for fruitive activities are strongly rooted, but the trees of desire can be uprooted completely by devotional service because devotional service employs superior desire. One can give up inferior desires when engaged in superior desires. To try to stop desires is impossible. One has to desire the Supreme in order not to be entangled in inferior desires. Jnanis maintain a desire to become one with the Supreme, but such desire is also considered to be kama, lust. Similarly, the yogis desire mystic power, and that is also kama. And the bhaktas, not being desirous of any sort of material enjoyment, become purified. There is no artificial attempt to stop desire. Desire becomes a source of spiritual enjoyment under the protection of the toes of the lotus feet of the Lord. It is stated herein by the Kumaras that the lotus feet of Lord Krishna are the ultimate reservoir of all pleasure. One should therefore take shelter of the lotus feet of the Lord instead of trying unsuccessfully to stop desires for material enjoyment. As long as one is unable to stop the desire for material enjoyment, there is no possibility of becoming liberated from the entanglement of material existence. It may be argued that the waves of a river are incessantly flowing and that they cannot be stopped, but the waves of the river flow toward the sea. When the tide comes over the river, it overwhelms the flowing of the river, and the river itself becomes overflooded, and the waves from the sea become more prominent than the waves from the river. Similarly, a devotee with intelligence plans so many things for the service of the Lord in Krishna consciousness that stagnant material desires become overflooded by the desire to serve the Lord. As confirmed by Yamunacarya, since he has been engaged in the service of the lotus feet of the Lord, there is always a current of newer and newer desires flowing to serve the Lord, so much so that the stagnant desire of sex life becomes very insignificant. Yamunacarya even says that he spits on such desires. Bhagavad-gita (2.59) also confirms: param drishtva nivartate. The conclusion is that by developing a loving desire for the service of the lotus feet of the Lord, we subdue all material desires for sense gratification.

SB 04.22.39 Don’t Skip Over Sravanam 2011-06-26

Lecture – Srimad Bhagavatam 1.13.10 Srila Prabhupada’s App. Day- System For Cooperation For The Acharyas 1999-09-04 Radhadesh (spiritual master)

Lecture – Srimad Bhagavatam 4.24.32 Janmastami- Supreme Nice On Channel Krishna 2009-08-14 Radhadesh

Lecture – Srimad Bhagavatam 2.9.4 Lord Balarama’s App. Day- Balaram Lilas 2001-08-03 Radhadesh

Lecture on the Srimad Bhagavatam 6.5.19 titled “Hairy Rishi’s Razor” given on 25 June, 2011 in Zagreb, Croatia.

Srimad Bhagavatam 6.5.19

kala-cakram bhrami tikshnam

sarvam nishkarshayaj jagat

svatantram abudhasyeha

kim asat-karmabhir bhavet

TRANSLATION

[Narada Muni had spoken of a physical object made of sharp blades and thunderbolts. The Haryasvas understood this allegory as follows.] Eternal time moves very sharply, as if made of razors and thunderbolts. Uninterrupted and fully independent, it drives the activities of the entire world. If one does not try to study the eternal element of time, what benefit can he derive from performing temporary material activities?

PURPORT

This verse explains the words kshaura-pavyam svayam bhrami, which especially refer to the orbit of eternal time. It is said that time and tide wait for no man. According to the moral instructions of the great politician Canakya Pandita:

ayushah kshana eko ‘pi

na labhyah svarna-kotibhih

na cen nirarthakam nitih

ka ca hanis tato ‘dhika

Even a moment of one’s lifetime could not be returned in exchange for millions of dollars. Therefore one should consider how much loss one suffers if he wastes even a moment of his life for nothing. Living like an animal, not understanding the goal of life, one foolishly thinks that there is no eternity and that his life span of fifty, sixty, or, at the most, one hundred years, is everything. This is the greatest foolishness. Time is eternal, and in the material world one passes through different phases of his eternal life. Time is compared herein to a sharp razor. A razor is meant to shave the hair from one’s face, but if not carefully handled, the razor will cause disaster. One is advised not to create a disaster by misusing his lifetime. One should be extremely careful to utilize the span of his life for spiritual realization, or Krishna consciousness.

SB 06.05.19 Hairy Rishi’s Razor 2011-06-25

Lecture on the Srimad Bhagavatam 1.2.19 titled Maya’s Pinching given on June 23, 2011 in Belgrade, Serbia.

Srimad Bhagavatam 1.2.19

tada rajas-tamo-bhavah

kama-lobhadayas ca ye

ceta etair anaviddham

sthitam sattve prasidati

TRANSLATION

As soon as irrevocable loving service is established in the heart, the effects of nature’s modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.

PURPORT

A living being in his normal constitutional position is fully satisfied in spiritual bliss. This state of existence is called brahma-bhuta or atma-nandi, or the state of self-satisfaction. This self-satisfaction is not like the satisfaction of the inactive fool. The inactive fool is in the state of foolish ignorance, whereas the self-satisfied atmanandi is transcendental to the material state of existence. This stage of perfection is attained as soon as one is fixed in irrevocable devotional service. Devotional service is not inactivity, but the unalloyed activity of the soul.

The soul’s activity becomes adulterated in contact with matter, and as such the diseased activities are expressed in the form of lust, desire, hankering, inactivity, foolishness and sleep. The effect of devotional service becomes manifest by complete elimination of these effects of passion and ignorance. The devotee is fixed at once in the mode of goodness, and he makes further progress to rise to the position of Vasudeva, or the state of unmixed sattva, orsuddha-sattva. Only in this suddha-sattva state can one always see Krishna eye to eye by dint of pure affection for the Lord.

A devotee is always in the mode of unalloyed goodness; therefore he harms no one. But the nondevotee, however educated he may be, is always harmful. A devotee is neither foolish nor passionate. The harmful, foolish and passionate cannot be devotees of the Lord, however they may advertise themselves as devotees by outward dress. A devotee is always qualified with all the good qualities of God. Quantitatively such qualifications may be different, but qualitatively both the Lord and His devotee are one and the same.

SB 01.02.19 Maya’s Pinching 2011-06-23

Class on the Srimad Bhagavatam 1.3.4 titled “Krishna is not bothered” given on June 19, 2011 in Timisoara, Romania.

Srimad Bhagavatam 1.3.4

pasyanty ado rupam adabhra-cakshusha

sahasra-padoru-bhujananadbhutam

sahasra-murdha-sravanakshi-nasikam

sahasra-mauly-ambara-kundalollasat

TRANSLATION

The devotees, with their perfect eyes, see the transcendental form of the purusha who has thousands of legs, thighs, arms and faces — all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.

PURPORT

With our present materialized senses we cannot perceive anything of the transcendental Lord. Our present senses are to be rectified by the process of devotional service, and then the Lord Himself becomes revealed to us. In the Bhagavad-gita it is confirmed that the transcendental Lord can be perceived only by pure devotional service. So it is confirmed in the Vedas that only devotional service can lead one to the side of the Lord and that only devotional service can reveal Him. In the Brahma-samhita also it is said that the Lord is always visible to the devotees whose eyes have been anointed with the tinge of devotional service. So we have to take information of the transcendental form of the Lord from persons who have actually seen Him with perfect eyes smeared with devotional service. In the material world also we do not always see things with our own eyes; we sometimes see through the experience of those who have actually seen or done things. If that is the process for experiencing a mundane object, it is more perfectly applicable in matters transcendental. So only with patience and perseverance can we realize the transcendental subject matter regarding the Absolute Truth and His different forms. He is formless to the neophytes, but He is in transcendental form to the expert servitor.

SB 01.03.04 Krishna Is Not Bothered 2011-06-19

Lecture on the Srimad Bhagavatam 1.3.3 titled “Happy Death Day, Happy Birth Day”given  on June 18, 2011 in Timisoara, Romania

Srimad Bhagavatam 1.3.3

yasyavayava-samsthanaih

kalpito loka-vistarah

tad vai bhagavato rupam

visuddham sattvam urjitam

TRANSLATION

It is believed that all the universal planetary systems are situated on the extensive body of the purusha, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.

PURPORT

The conception of the virat-rupa or visva-rupa of the Supreme Absolute Truth is especially meant for the neophyte who can hardly think of the transcendental form of the Personality of Godhead. To him a form means something of this material world, and therefore an opposite conception of the Absolute is necessary in the beginning to concentrate the mind on the power extension of the Lord. As stated above, the Lord extends His potency in the form of the mahat-tattva, which includes all material ingredients. The extension of power by the Lord and the Lord Himself personally are one in one sense, but at the same time the mahat-tattva is different from the Lord. Therefore the potency of the Lord and the Lord are simultaneously different and nondifferent. The conception of the virat-rupa, especially for the impersonalist, is thus nondifferent from the eternal form of the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva, and it is stressed here that the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature. The very same transcendental form of the Lord is manifested by His internal potency, and the formation of His multifarious manifestations of incarnations is always of the same transcendental quality, without any touch of the mahat-tattva.

SB 01.03.03 Happy Death Day Happy Birth Day 2011-06-18