Srimad Bhagavatam – 1.13.56 | HH Bhanu Swami Maharaj | April 18, 2025!

Om Namo Bhagavate Vāsudevāya

nama om vishnu-padaya krishna-preshthaya bhu-tale
srimate bhaktivedanta-svamin iti namine

namas te sarasvate deve gaura-vani-pracharine
nirvishesha-shunyavadi-pashchatya-desha-tarine

jaya sri-krishna-chaitanya

prabhu nityananda

sri-adwaita gadadhara

shrivasadi-gaura-bhakta-vrinda

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

Reading from Srimad Bhagavatham Canto 1 Chapter 13 Verse 56.

ŚB 1.13.56

ध्वस्तमायागुणोदर्को निरुद्धकरणाशय: ।

निवर्तिताखिलाहार आस्ते स्थाणुरिवाचल: ।

तस्यान्तरायो मैवाभू: सन्न्यस्ताखिलकर्मण: ॥ ५६ ॥

dhvasta-māyā-guṇodarko

niruddha-karaṇāśayaḥ

nivartitākhilāhāra

āste sthāṇur ivācalaḥ

tasyāntarāyo maivābhūḥ

sannyastākhila-karmaṇaḥ

Synonyms

dhvasta — being destroyed; māyā-guṇa — the modes of material nature; udarkaḥ — aftereffects; niruddha — being suspended; karaṇa-āśayaḥ — the senses and the mind; nivartita — stopped; akhila — all; āhāraḥ — food for the senses; āste — is sitting; sthāṇuḥ — immovable; iva — like; acalaḥ — fixed; tasya — his; antarāyaḥ — hindrances; mā eva — never like that; abhūḥ — be; sannyasta — renounced; akhila — all sorts; karmaṇaḥ — material duties.

Translation

He will have to suspend all the actions of the senses, even from the outside, and will have to be impervious to interactions of the senses, which are influenced by the modes of material nature. After renouncing all material duties, he must become immovably established, beyond all sources of hindrances on the path.

Purport

Dhṛtarāṣṭra had attained, by the yogic process, the stage of negation of all sorts of material reaction. The effects of the material modes of nature draw the victim to indefatigable desires of enjoying matter, but one can escape such false enjoyment by the yogic process. Every sense is always busy in searching for its food, and thus the conditioned soul is assaulted from all sides and has no chance to become steady in any pursuit. Mahārāja Yudhiṣṭhira was advised by Nārada not to disturb his uncle by attempting to bring him back home. He was now beyond the attraction of anything material. The material modes of nature (the guṇas) have their different modes of activities, but above the material modes of nature is a spiritual mode, which is absolute. Nirguṇa means without reaction. The spiritual mode and its effect are identical; therefore the spiritual quality is distinguished from its material counterpart by the word nirguṇa. After complete suspension of the material modes of nature, one is admitted to the spiritual sphere, and action dictated by the spiritual modes is called devotional service, or bhakti. Bhakti is therefore nirguṇa attained by direct contact with the Absolute.

HH Bhanu Swami Maharaj:

So, here we have a description of control of all the senses and mind. This of course, is repeated many times throughout Bhagavatam and Bhagavad Gita. It is due to the senses enjoying sense objects that we accrue karma and ignorance. So we have to stop all the activities of the senses. So here it says one should be ‘acalah’, without movement. So this does not only mean that the body doesn’t move, but none of the senses act. And thus it is called, as I said here, ‘sannyasta akhila-karmanah’, all actions have been renounced. Immediately the senses act, we get problem. So, in the second to the last line it says ‘antarayah’, that means obstacles or hindrances. So immediately our senses act, we get obstacles, then we cannot attain liberation. So, this process of controlling the senses is there because we know that not controlling the senses simply binds us to the world. So, to stop this, we have to stop the senses.

In the Bhagavad Gita there is a picture of the soul or the Jiva in the chariot of the body drawn by wild horses. The description is actually found first in the Upanishads. And it’s also mentioned in the Srimad Bhagavatam. So, the illustration there is how we get dragged by our senses running towards sense objects. So the senses are not completely out of control. There are reins on the horses and there is a driver who is holding the reins. So, we know that if we have a good driver he can control the chariot and the horses will go where he wants them to go.

So, in the material world with our mind and our intelligence we decide to do certain things. Of course, if we are completely in the mode of ignorance we don’t really decide anything, the senses go everywhere. If we are in the mode of passion or rajoguna then we have specific material goals. So, the senses get directed here and there like the horses going like that, so we attain certain things in the material world. So there is some sense of control of the senses. However, all of these different goals of the senses are actually considered to be useless. So, the intelligence is useful directly in the sense that it is here and there, but it is directing the wrong goals.

So, scriptures like Karma Yoga give us some direction. So, if we follow the rules of Karma Yoga and the mind and intelligence are proper, they will avoid certain activities, do certain activities, so the goals are achieved in a better way. So in other words, the person feels successful. And at that point, he may not want to do anything else. And thus, the scriptures say, yes, okay, do Karma Yoga. But actually, the goal is useless again, so, we have to go for something else. So, therefore, the scriptures advise us, all these goals are useless.

There’s another goal you have to strive for. That is liberation. So, those people who have reached sattva guna, then they will strive for liberation. But to get liberation, you have to stop the horses. So, that’s what is described here, you stop all the senses, you stop the mind, you stop the intelligence, everything stops working. You become motionless, you don’t go anywhere, the chariot stops. Of course, even the Yogi or the Jnani has to maintain the material body, so, he has some limited activity. However, the goal is to give up all the activity and give up the material body. So, in following this process of stopping the senses, etc., we also destroy karma. So, if a person is able to stop all his activities and destroy all of his karmas, then he gets liberation. So, we stop the chariot, and then all of the senses and the chariot, everything disappears.

And what is left? Atma. So, this of course is the goal of Jnana and yoga. However, we’ll see that there’s a higher goal than that. So, the intelligence and the charioteer, driving the chariot, etc., should discern that apart from Jnana, etc., there is another goal. But that goal is more difficult to find, it’s in the scriptures, but not so well known. And thus, everybody knows the scriptures are dealing with artha, dharma, kama, moksha. But they don’t know about Prema. So, it is in the scriptures, but not well known. But that actually is a higher goal than mukti.

So, it’s rare that someone stops the chariot and gets liberation, but it’s rare that a person strives through bhakti for Prema. So, in this process of bhakti, we don’t stop the chariot. Instead of stopping the horses, we engage the horses and direct them towards Krishna. And the result is, we direct the senses and the mind and intelligence towards Krishna with our body, and the horses are drawing the body, we get to Krishna. But the objection is, oh, you go to Krishna, but you got a material body, you got material senses. How can you go to Krishna with material senses and body? And if you use your senses, you develop more karma.

So, the answer is, when you use the senses, intelligence, mind and body for the pleasure of Krishna, you don’t get any karma. Plus, you destroy all karma. Well, we can say, well, how is that different from Jnana? You do Jnana, stop everything, you destroy karma also. But, of course, Krishna says, this is very difficult because we got a body, we cannot stop all of our activities, we cannot stop our senses. So, the process of Jnana is difficult. So, in bhakti, we do not stop the senses, we engage the senses. So, easier process. So, this means, we utilize the horses to go in another direction. And simultaneously, even though we are doing activity, we destroy karma. And furthermore, we get to a different destination. And through the process of bhakti, then we give up the material body and the material senses and mind, but we develop spiritual body, spiritual mind, spiritual senses. So, in this way, we get something quite different from what happens in the process of Jnana. We get free of karma, free of material body, but we develop spiritual body with spiritual senses. So, the advantage of this is that we can experience bliss. Using our senses and body, we serve the Lord, and through that, we get our bliss.

So, this is the unique result of bhakti, and not of any other process. When we start mixing other things, we’ll get lesser results. And if we mix so much that the bhakti is very little, we get even less results. And if we have no bhakti at all, we get no results. So, if you do karma yoga or Jnana yoga and no bhakti, no result. So, in all of the processes mentioned in the scripture, there has to be some bhakti, because it’s little, we don’t call it bhakti.

When it becomes very great, but there’s still a mixture, we call it mixed bhakti. And when it is just bhakti with no other process, then it’s called pure bhakti. Now, of these, pure bhakti is the strongest and gives the best result. But some people will mix it and keep mixing it and mixing it in different ways. So, that of course is better than no bhakti.

So, in the Bhagavatam, we’ll find many people are mixing the bhakti with other things. There’s a whole section in the 11th canto where Krishna is talking to Uddhava. So, he talks about doing meditation. So, Uddhava says, ‘what do you meditate on’? So, Krishna says, ‘you meditate on the form of the Lord, He has four arms, He has Srivatsa, Lakshmi Sitting on his chest, He’s got a Sankha, Chakra, etc., you meditate on that nice form.’ But then He says, the yogi gives up that form and then he merges in Brahman. So, he has done some bhakti, but he’s getting a different result because he desired a different result. So, different people want different results and the Lord gives that to them.

However, the Lord also points out that the highest goal is not merging or whatever, it’s to attain a relationship with the Lord in the spiritual world. So, to do that, we don’t mix the bhakti with anything. So, this requires some knowledge. We can have a general spiritual goal, a more particular spiritual goal, but we should have the most specific goal, that is, Prema. And to get Prema, we have a very particular method. If you want to be a doctor, a specialist, a brain surgeon, you have a special process to go through, not just a general doctor, but a special process.

So, similarly, if we want Prema, there’s a special process to get Prema. So, this requires bhakti, but we have to do that bhakti with some sort of knowledge. And thus, we have scriptures to give us that knowledge.

Ok. Hare Krsna!

Q&A

1) Normally they say, Jnani, they reject everything by using their intelligence. But then how do they give up their intelligence also?

Of course, it’s a difficult process. Eventually, the Jnani has to give up everything. Because yoga itself and jnana are part of Sattva guna, he has to give up that also.

So, of course, it is possible because the Jnani and the Yogi are training themselves for rejection, detachment. If you’re firmly fixed in Sattva guna, you’re naturally more detached. And then if we have the goal of liberation, then we become detached even from Sattva.

But it is difficult. So, it requires a lot of practice.

2) Hare Krishna Maharaj. When we meet people that they are very attracted to Moksha, shall we make an effort to explain them that there is something better than this, or we should let them be happy on this path?

HH Bhanu Swami Maharaj: Happy on which path?

Devotee: Moksha. There are some people they are not attracted to have a relationship with Krishna. And also, I want to know why actually someone, for instance, like Dhritarashtra, who met Lord Krishna in person, why did he get attracted to this process, to let their senses not be attracted to bhakti, why they attracted to the yogic process?

So, of course, we have to preach to different people in different ways. For some people, all we can do is say, control your senses, control your mind, be a good person. That’s all, as much as we can say to people, some people, but it’s good for them. It’s better than being out of control. And if they are a little more advanced, then we can actually tell them how to control their senses. Don’t eat meat, don’t do this, we can be a little bit more, and then we can explain karma to them.

If a person comes to sattva, then they will get some sort of spiritual interest. And they are more willing to follow scripture. But they are more often attracted to jñāna and liberation.

It is only through bhakti or association with devotees in previous life or this life that they will develop attraction to the form of the Lord. So to become attracted to the spiritual form of the Lord as spiritual, not a material devata, is very rare.

Of course, most religions reject that completely. You can’t have a form of God at all. So many people in India will go to the temple, but actually when they’re looking at the deity, they’re also thinking it’s material. They don’t think I’m going to Balaji to get Prema [Laughs]. So to accept spiritual goal where we have a spiritual form of the Lord, that’s very rare. But that can develop through association and mercy of devotees.

Of course, in Bhagavad Gita Krishna says this is the best process, everyone should do it, etc., but many people aren’t initially qualified. So the devotee is there to make them get qualified, but it may be gradual.

3) In the Bhagavad Gita, it is said that Dhritarashtra was now beyond the attraction of anything material. So don’t try to bring him back, Narada said, because he’s beyond anything material. In the context of Brahma prayers, “ye ’nye ’ravindākṣa vimukta-māninas”, even though he’s beyond material, he’s sure to fall down because he has no regard for the lotus feet of the Lord. But how do you understand this statement? He’s beyond anything practical.

So Jnanis can practice and Yogis can practice detachment from everything. They can reach a very high level. They may even think they’re liberated. But if they actually want liberation, they also have to worship the Lord. If they refuse to do that, they fall from their position.

So the intelligent Jnani will therefore include a sadhana of worshipping the Lord in his many activities. But because he desires liberation, he’s kind of using the Lord for liberation. Those who completely reject the Lord and thus offend the Lord, they can’t get liberation.

The process of jñāna is in Sattva. Sattva cannot get you beyond Sattva. So then can Brahman get you beyond sattva? Brahman doesn’t see anything. He’s completely detached. No mercy [Laughs]. You can give liberation to the jnani.

4) Maharaj, Bhakti Siddhanta Saraswati Thakur said that this message of Lord Caitanya will spread far and wide even in the language of birds and beasts. Now this statement has to be taken metaphorically or many people have actually come to the level of birds and beasts or it has to be hearing that this message will actually go into the birds and beasts. How do you understand this?

So, the human being or the devotee human being, his main effort is to preach to human beings. But that itself is also difficult. However, the animals and plants can also benefit from the presence of devotees. The second quality of bhakti mentioned in Nectar of Devotion is Subhadha.

And one of the definitions of Subhadha or giving auspiciousness is that the devotee becomes attractive to all living entities. So he doesn’t have to make effort but he gets the respect of living entities in general. Of course, we see the case of Lord Chaitanya in the Jharikhand forest then there were tigers and elephants and whatever and they were all very friendly [Laughs]. We have the case of Haridas Thakur in his cave. There was a snake there but then the snake left. [Laughs].

So even animals and plants get benefit from association of devotees in hearing the name. There is also the example of the dog in Puri. Shivananda Sen’s dog. [Laughs].

5) Hare Krishna Maharaj. Maharaj, sorry for asking unrelated question. But in Bhagavad Gita Krishna says rākṣhasīm āsurīṁ chaiva. So what is the difference between Rakshasas and Asuras Maharaj?

Often Rakshasa refers to personalities in Rajaguna & Asuras are in Tamoguna. So it also says that if you are in Rajoguna etc., then generally you are born as a Rakshasa [Laughs]. Very Tamasic you are born as an asura.

Devotee: Also Maharaj in Srimad Bhagavatam there is a mention of Daityas and Danavas.

HH Bhanu Swami Maharaj: The Danavas are born from Dhanu. So they have a particular name but born from a certain parentage. And the Daityas came from Diti.

Devotee: And Maharaj these Daityas and Danavas do they come under Asuras or no?

HH Bhanu Swami Maharaj: Probably Asuras.

6) How a person in lower modes like passion and ignorance can be elevated to Sattva Guna if he is engaged in the lower modes of nature?

For people in the lower modes they have the arrangement of the Varnashrama system. And gradually by following the rules for Tamoguna and Rajoguna they eventually over many lifetimes get to Sattva. So that takes many lifetimes.

If one performs Bhakti, then itself is Nirguna. And by following the process of Bhakti very quickly we surpass all the Gunas. So thus in Bhagavatam it is said that a person who meditates on the lotus feet of the Lord or even once chants the name of the Lord purely even if he is in Tamoguna as a dog eater, immediately he is better than a Brahmana.

7) Why Vidura’s advice to Dhritarashtra to quit home immediately and not to subsist on the leftover food of Bhima should not be considered as an incitement to commit suicide? Because just in case such an advice would have been given Kaliyuga it would be seen in this sinful way. So how do you approach this?

Well, if Dhritarashtra stays in the house like he is, he is completely dependent on the Pandavas and his mind will remain the same. Sometimes in order for a person to change the mind, they need a complete change of the setting. And thus the Vanaprastha, he should leave the house, not stay in the house and become detached.

Or the Paramahamsa Sanyasi has no fixed place. He simply wanders everywhere. [Laughs].

Or even the Brahmachari, he goes off to the Gurukul to study and not in the house. For sometimes the change of their environment is good for their spiritual development.

8) We are always hearing that there is always an element of Bhakti being performed by Karmis, Jnanis and Yogis. And without that they can’t attain perfection. So being the case, what are the activities involved in that little portion of Bhakti which they do?

Well, they should all be aware that there is a Supreme Lord Vishnu there and He is not a material being. So within the different rituals and mantras etc. that the person doing Karma yoga performs, then some of these are dealing with Vishnu.

And if a person is doing Jñāna, then he does many different activities and among the activities, he also does a little bit of worship of Vishnu. So in all the sacrifices and everything, there is worship of Vishnu.

Thank you so much, Maharaj. Dandavat Pranams.

Devotees: Grantaraj Srimad Bhagavatham Ki Jai !!! HH Bhanu Swami Maharaj Ki Jai!!!