Lecture – SB 7.15.36 Three Stages of Happiness

Lecture – Prahladananda Swami – SB 7.15.36

Lecture by Prahladananda Swami on Srimad Bhagavatam, Canto 7, Chapter 15, Text 36.

yah pravrajya grihat purvam
tri-vargavapanat punah
yadi seveta tan bhikshuh
sa vai vantasy apatrapah

TRANSLATION
One who accepts the sannyasa order gives up the three principles of materialistic activities in which one indulges in the field of household life — namely religion, economic development and sense gratification. One who first accepts sannyasa but then returns to such materialistic activities is to be called a vantasi, or one who eats his own vomit. He is indeed a shameless person.
PURPORT
Materialistic activities are regulated by the institution of varnasrama-dharma. Without varnasrama-dharma, materialistic activities constitute animal life. Yet even in human life, while observing the principles of varna and asrama — brahmana, kshatriya, vaisya, sudra, brahmacarya, grihastha, vanaprastha and sannyasa — one must ultimately accept sannyasa, the renounced order, for only by the renounced order can one be situated in brahma-sukha, or transcendental bliss. In brahma-sukha one is no longer attracted by lusty desires. Indeed, when one is no longer disturbed, especially by lusty desires for sexual indulgence, he is fit to become a sannyasi. Otherwise, one should not accept the sannyasa order. If one accepts sannyasa at an immature stage, there is every possibility of his being attracted by women and lusty desires and thus again becoming a so-called grihastha or a victim of women. Such a person is most shameless, and he is called vantasi, or one who eats that which he has already vomited. He certainly leads a condemned life. In our Krishna consciousness movement it is advised, therefore, that the sannyasis and brahmacaris keep strictly aloof from the association of women so that there will be no chance of their falling down again as victims of lusty desires.

Dallas, TX
2008-11-24

Download: SB 07.15.36 Three Stages Of Happiness 2008-11-24

Lecture – SB 7.15.35 Don’t Stay on the Theoretical Platform

Lecture – Prahladananda Swami – SB 7.15.35

Lecture by Prahladananda Swami on Srimad Bhagavatam.  Canto 7, Chapter 15, Text 35.

kamadibhir anaviddham
prasantakhila-vritti yat
cittam brahma-sukha-sprishtam
naivottishtheta karhicit

TRANSLATION
When one’s consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic activities.
PURPORT
Brahma-sukha-sprishtam is also described in Bhagavad-gita (18.54):
brahma-bhutah prasannatma
na socati na kankshati
samah sarveshu bhuteshu
mad-bhaktim labhate param

“One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward every living entity. In this situation, he begins transcendental activities, or devotional service to the Lord.” Generally, once elevated to the transcendental platform of brahma-sukha, transcendental bliss, one never comes down. But if one does not engage in devotional service, there is a chance of his returning to the material platform. Aruhya kricchrena param padam tatah patanty adho ‘nadrita-yushmad-anghrayah: [SB 10.2.32] one may rise to the platform of brahma-sukha, transcendental bliss, but even from that platform one may fall down to the material platform if he does not engage himself in devotional service.

Dallas, TX
2008-11-22

Download: SB 07.15.35 Don’t Stay On The Theoretical Platform 2008-11-22

Lecture – SB 7.15.34 Counterfeit Advancement – Video

Lecture given on Srimad Bhagavatam, Canto 7, Chapter 15, Text 34,  “Counterfeit Advancement”

TRANSLATION
When the yogi regularly practices in this way, in a short time his heart becomes fixed and free from disturbance, like a fire without flames or smoke.
PURPORT
Nirvana means the cessation of all material desires. Sometimes desirelessness is understood to imply an end to the workings of the mind, but this is not possible. The living entity has senses, and if the senses stopped working, the living entity would no longer be a living entity; he would be exactly like stone or wood. This is not possible. Because he is living, he is nitya and cetana — eternally sentient. For those who are not very advanced, the practice of yoga is recommended in order to stop the mind from being agitated by material desires, but if one fixes his mind on the lotus feet of Krishna, his mind naturally becomes peaceful very soon. This peace is described in Bhagavad-gita (5.29):
bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhridam sarva-bhutanam
jnatva mam santim ricchati

If one can understand Krishna as the supreme enjoyer, the supreme proprietor of everything, and the supreme friend of everyone, one is established in peace and is free from material agitation. However, for one who cannot understand the Supreme Personality of Godhead, the practice of yoga is recommended.

Dallas, TX
2008-11-21

Download: SB 07.15.34 Counterfeit Advancement 2008-11-21

Lecture – SB 7.6.1 Prahlad Maharaj… Wait, What Did I Just I Read – Video

Prahladananda Swami gave the morning class today. He begins by quizzing us on the previous verse and then continues with the first verse from the 7th canto 6th chapter. This is the start of Prahlad’s teaching to his fellow students.

The class ended prior to the end of the purport. I don’t know if we’ll have a followup class, but if we do I’ll get it posted.

Dallas, TX
2007-11-16

Bhaktivedanta VedaBase: Srimad Bhagavatam 7.6.1

sri-prahrada uvaca
kaumara acaret prajno
dharman bhagavatan iha
durlabham manusham janma
tad apy adhruvam arthadam

TRANSLATION

Prahlada Maharaja said: One who is sufficiently intelligent should use the human form of body from the very beginning of life — in other words, from the tender age of childhood — to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection.

PURPORT

The whole purpose of Vedic civilization and of reading the Vedas is to attain the perfect stage of devotional service in the human form of life. According to the Vedic system, therefore, from the very beginning of life the brahmacarya system is introduced so that from one’s very childhood — from the age of five years — one can practice modifying one’s human activities so as to engage perfectly in devotional service. As confirmed in Bhagavad-gita (2.40), svalpam apy asya dharmasya trayate mahato bhayat: “Even a little advancement on this path can protect one from the most dangerous type of fear.” Modern civilization, not referring to the verdicts of Vedic literature, is so cruel to the members of human society that instead of teaching children to become brahmacaris, it teaches mothers to kill their children even in the womb, on the plea of curbing the increase of population. And if by chance a child is saved, he is educated only for sense gratification. Gradually, throughout the entire world, human society is losing interest in the perfection of life. Indeed, men are living like cats and dogs, spoiling the duration of their human lives by actually preparing to transmigrate again to the degraded species among the 8,400,000 forms of life. The Krishna consciousness movement is anxious to serve human society by teaching people to perform devotional service, which can save a human being from being degraded again to animal life. As already stated by Prahlada Maharaja, bhagavata-dharma consists of sravanam kirtanam vishnoh smaranam pada-sevanam/ arcanam vandanam dasyam sakhyam atma-nivedanam [SB 7.5.23]. In all the schools, colleges and universities, and at home, all children and youths should be taught to hear about the Supreme Personality of Godhead. In other words, they should be taught to hear the instructions of Bhagavad-gita, to put them into practice in their lives, and thus to become strong in devotional service, free from fear of being degraded to animal life. Following bhagavata-dharma has been made extremely easy in this age of Kali. The sastra says:

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

[Adi 17.21]

One need only chant the Hare Krishna maha-mantra. Everyone engaged in the practice of chanting the Hare Krishna maha-mantra will be completely cleansed, from the core of his heart, and be saved from the cycle of birth and death.

Download: SB 07.06.01 Prahlad Maharaj… Wait, What Did I Just I Read 2007-11-16

Lecture – SB 7.5.56-57 – Spiritual Education – Video


Prahladananda Swami continued lecturing on the last verse of this chapter. The begining of the class is an interesting lesson on how well we actually listen and remember the verse. We do get it memorized eventually.
Download: SB 07.05.56-57_Spiritual Education_2007-11-15
Dallas, TX
2007-11-15

Continue reading below for the full verse and purport.
Bhaktivedanta VedaBase: Srimad Bhagavatam 7.5.56-57

te tu tad-gauravat sarve
tyakta-krida-paricchadah
bala adushita-dhiyo
dvandvarameritehitaih
paryupasata rajendra
tan-nyasta-hridayekshanah
tan aha karuno maitro
maha-bhagavato ‘surah

SYNONYMS

te — they; tu — indeed; tat-gauravat — from great respect for the words of Prahlada Maharaja (due to his being a devotee); sarve — all of them; tyakta — having given up; krida-paricchadah — toys for playing; balah — the boys; adushita-dhiyah — whose intelligence was not as polluted (as that of their fathers); dvandva — in duality; arama — of those taking pleasure (the instructors, namely Shanda and Amarka); irita — by the instructions; ihitaih — and actions; paryupasata — sat down around; raja-indra — O King Yudhishthira; tat — unto him; nyasta — having given up; hridaya-ikshanah — their hearts and eyes; tan — unto them; aha — spoke; karunah — very merciful; maitrah — a real friend; maha-bhagavatah — a most exalted devotee; asurah — Prahlada Maharaja, although born of an asura father.

TRANSLATION

My dear King Yudhishthira, all the children were very much affectionate and respectful to Prahlada Maharaja, and because of their tender age they were not so polluted by the instructions and actions of their teachers, who were attached to condemned duality and bodily comfort. Thus the boys surrounded Prahlada Maharaja, giving up their playthings, and sat down to hear him. Their hearts and eyes being fixed upon him, they looked at him with great earnestness. Prahlada Maharaja, although born in a demon family, was an exalted devotee, and he desired their welfare. Thus he began instructing them about the futility of materialistic life.

PURPORT

The words bala adushita-dhiyah indicate that the children, being of a tender age, were not as polluted by materialistic life as their fathers. Prahlada Maharaja, therefore, taking advantage of the innocence of his class friends, began teaching them about the importance of spiritual life and the insignificance of materialistic life. Although the teachers Shanda and Amarka were instructing all the boys in the materialistic life of religion, economic development and sense gratification, the boys were not much polluted. Therefore, with great attention they wanted to hear from Prahlada Maharaja about Krishna consciousness. In our Krishna consciousness movement, the guru-kula plays an extremely important part in our activities because right from childhood the boys at the guru-kula are instructed about Krishna consciousness. Thus they become steady within the cores of their hearts, and there is very little possibility that they will be conquered by the modes of material nature when they are older.

Thus end the Bhaktivedanta purports of the Seventh Canto, Fifth Chapter, of the Srimad-Bhagavatam, entitled “Prahlada Maharaja, the Saintly Son of Hiranyakasipu.”

TRANSLATION

My dear King Yudhishthira, all the children were very much affectionate and respectful to Prahlada Maharaja, and because of their tender age they were not so polluted by the instructions and actions of their teachers, who were attached to condemned duality and bodily comfort. Thus the boys surrounded Prahlada Maharaja, giving up their playthings, and sat down to hear him. Their hearts and eyes being fixed upon him, they looked at him with great earnestness. Prahlada Maharaja, although born in a demon family, was an exalted devotee, and he desired their welfare. Thus he began instructing them about the futility of materialistic life.