Srimad Bhagavatam – 1.15.12 | HH Bhanu Swami Maharaj | ISKCON Chennai | June 9, 2025 |
Om Namo Bhagavate Vāsudevāya
Om Namo Bhagavate Vāsudevāya
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 Bhagavatam Canto 1 Chapter 15 Verse 11.
ŚB 1.15.12
यत्तेजसाथ भगवान् युधि शूलपाणि-
र्विस्मापित: सगिरिजोऽस्त्रमदान्निजं मे ।
अन्येऽपि चाहममुनैव कलेवरेण
प्राप्तो महेन्द्रभवने महदासनार्धम् ॥ १२ ॥
yat-tejasātha bhagavān yudhi śūla-pāṇir
vismāpitaḥ sagirijo ’stram adān nijaṁ me
anye ’pi cāham amunaiva kalevareṇa
prāpto mahendra-bhavane mahad-āsanārdham
Synonyms
yat — by whose; tejasā — by influence; atha — at one time; bhagavān — the personality of god (Lord Śiva); yudhi — in the battle; śūla-pāṇiḥ — one who has a trident in his hand; vismāpitaḥ — astonished; sa-girijaḥ — along with the daughter of the Himālaya Mountains; astram — weapon; adāt — awarded; nijam — of his own; me — unto me; anye api — so also others; ca — and; aham — myself; amunā — by this; eva — definitely; kalevareṇa — by the body; prāptaḥ — obtained; mahā-indra-bhavane — in the house of Indradeva; mahat — great; āsana-ardham — half-elevated seat.
Translation
It was by His influence only that in a fight I was able to astonish the personality of god Lord Śiva and his wife, the daughter of Mount Himālaya. Thus he [Lord Śiva] became pleased with me and awarded me his own weapon. Other demigods also delivered their respective weapons to me, and in addition I was able to reach the heavenly planets in this present body and was allowed a half-elevated seat.
Purport
By the grace of the Supreme Personality of Godhead, Śrī Kṛṣṇa, all the demigods, including Lord Śiva, were pleased with Arjuna. The idea is that, one who is favored by Lord Śiva or any other demigod may not necessarily be favored by the Supreme Lord, Śrī Kṛṣṇa. Rāvaṇa was certainly a great devotee of Lord Śiva, but he could not be saved from the wrath of the Supreme Personality of Godhead, Lord Rāmacandra. And there are many instances like that in the histories of the Purāṇas. But here is an instance where we can see that Lord Śiva became pleased even in the fight with Arjuna. The devotees of the Supreme Lord know how to respect the demigods, but the devotees of the demigods sometimes foolishly think that the Supreme Personality of Godhead is no greater than the demigods. By such a conception, one becomes an offender and ultimately meets with the same end as Rāvaṇa and others. The instances described by Arjuna during his friendly dealings with Lord Śrī Kṛṣṇa are instructive for all who may be convinced by the lessons that one can achieve all favors simply by pleasing the Supreme Lord Śrī Kṛṣṇa, whereas the devotees or worshipers of the demigods may achieve only partial benefits, which are also perishable, just as the demigods themselves are.
Another significance of the present verse is that Arjuna, by the grace of Lord Śrī Kṛṣṇa, was able to reach the heavenly planet even with the selfsame body and was honored by the heavenly demigod Indradeva, being seated with him half elevated. One can reach the heavenly planets by the pious acts recommended in the śāstras in the category of fruitive activities. And as stated in the Bhagavad-gītā (9.21), when the reactions of such pious acts are spent, the enjoyer is again degraded to this earthly planet. The moon is also on the level with the heavenly planets, and only persons who have performed virtues only — performing sacrifices, giving charity and undergoing severe austerities — can be allowed to enter into the heavenly planets after the duration of life of the body. Arjuna was allowed to enter into the heavenly planets in the selfsame body simply by the grace of the Lord, otherwise it is not possible to do so. The present attempts to enter into the heavenly planets by the modern scientists will certainly prove futile because such scientists are not on the level of Arjuna. They are ordinary human beings, without any assets of sacrifice, charity or austerities. The material body is influenced by the three modes of material nature, namely goodness, passion and ignorance. The present population is more or less influenced by the modes of passion and ignorance, and the symptoms for such influence are exhibited in their becoming very lusty and greedy. Such degraded fellows can hardly approach the higher planetary systems. Above the heavenly planets there are many other planets also, which only those who are influenced by goodness can reach. In heavenly and other planets within the universe, the inhabitants are all highly intelligent, many more times than the human beings, and they are all pious in the higher and highest mode of goodness. They are all devotees of the Lord, and although their goodness is not unadulterated, still they are known as demigods possessing the maximum amount of good qualities possible within the material world.
HH Bhanu Swami Maharaj:
So here Arjuna is describing his relationship with Devatas. As Prabhupada points out in the Purport, the Devatas are inferior to the Supreme Lord. And if we equate them, this becomes an offense. So the offenses to the name, we have the second offense to consider names of Brahma, Shiva, etc., to be equal to the name of Vishnu. Some people may think that, by considering Vishnu on the level of Shiva, etc., it would be a great honor. But for the devotees, this is actually aparadha, offense. Certainly, Supreme Lord, whether it’s Vishnu or Krishna or Rama, they possess qualities which are equal to Devata qualities. But they also possess qualities that none of the Devatas possess. And thus, the forms of the Lord have to be classed as superior to all the Devatas. So if we consider Devatas and Vishnu to be equal, we are demoting Supreme Lord to a lower position. So this becomes an offense.
So, just like we may have the Prime Minister of a country. And the Prime Minister has so many ministers under him. And the Prime Minister is also a minister. But to think that all the ministers and the Prime Minister are all on the same level, that’s offensive. So if he’s Prime Minister, this means he’s number one. Of course, this is illustrated nicely by Rupa Gosvami. So he does this by giving numbers. So a Devata may have 50 qualities. And sometimes 55 qualities. Shiva has 55 qualities. But all the forms of Vishnu have 60 qualities. So these five extra qualities are qualities that none of the Devatas and even Shiva does not have. So one of the qualities, of course, is that the Lord creates all the material worlds. And He also not only creates the material worlds, but of course, he can destroy the material worlds. And the Lord expands himself into countless avatars within the material world. So these five extra qualities of Vishnu are qualities that even Shiva does not have. And therefore we have to distinguish Vishnu from Shiva and all the Devatas. So this is one aspect of knowledge that a devotee should have.
We have something called Harinama Nama Sankirtana. So Chanting the holy name of the Lord is available to everybody. Nevertheless, we have two division : Suddha-nama and Nama-abhas. This is same name, name is one. But in Nama-abhas, all the powers of the name do not manifest. So by chanting Nama-abhas, we don’t get the same effect as chanting Suddha-nama. By Nama-abhas, one can get liberation. By Suddha-nama, one can get Prema. So, what makes Nama-abhas different from Suddha-nama? So one of the factors that creates the Abhas is Tattva Vibhrama or let’s say confusion or illusion about Tattva. What’s what? Truth. This of course we can say is a philosophical knowledge. And though the name can be chanted in any way – with philosophy or no philosophy, nevertheless to get out of Nama-abhas and get to Suddha-nama, we need some philosophy.
So Prabhupada has said, we have a religion without philosophy, it is sentiments. We have philosophy without religion, it is dry speculation. However, where are we supposed to get the knowledge from? Where we get the philosophy from? We have to go to the scriptures. So, in this philosophical knowledge that we need, there are also different things we have to know. And one is to distinguish the Supreme Lord who is represented by the name from everyone else. So who is the Supreme Lord? Supreme Lord is Supreme Person. And that means Jivas, Devatas are not equal. So that we have to make very clear, otherwise this confusion creates Nama-abhas. So, distinction between Supreme Lord, Jivas and Devatas. The other, and of course, when we say He is Supreme Lord, then we have to understand that Supreme Lord has eternal spiritual body. He has form, qualities, activities. He is not impersonal Brahman. So, we have to distinguish Supreme Lord from Jivas, Devatas, also, we distinguish Supreme Lord, Bhagavan from Brahman. So, we can chant the holy name, but if we chant the name of Krishna and if we think He is a Devata, what do we achieve? So, all we can get is material results. If we think that Krishna is Brahman, we can get liberation. But we cannot get Prema.
So another Tattva Vibhrama, confusion about Tattva is, the position of the Jiva. So, Jiva is distinct from Supreme Lord, Jiva is servant of the Supreme Lord. And Jiva is eternally Jiva. So, this point is important, because some people have different idea. And that is, the Jiva is not eternal. A Jiva is a particle of Brahman under illusion, we get rid of illusion by Jnana and we become Brahman. And so, no more Jiva, end of Jiva. The Jiva becomes God. And so, obviously, no Bhakti and no Prema in that position. So, this of course is what is practiced in Jnana, the Jiva merges in Brahman. So, in order to get Prema, then we have to distinguish the Jiva as completely separate from the Lord.
Of course, in relation to this, we also have to clearly define what is material world. So, the real truth is that, material world emanates from material shakti of the Lord and it is real, but as temporary manifestation. And it is completely unconscious. And therefore, to strive to stay in the material world, in this dull matter which is unconscious, is also useless. So Prabhupada mentions here that if you do enough Punyas, you can go to Svarga Loka or Brahma Loka. But it’s all material, all temporary. So, we have to reject the material world. So, though the Vedas state this very clearly, some people who say they follow the Vedas, have a completely different opinion. So, the Karma Mimamsakas, the follower of Jaimini in Karma Kanda, they say, the whole goal of human life is to go to Svarga Loka and there you stay eternally. So, we should understand the conclusion of scripture, no, Svarga Loka is not eternal, it is material.
So, of course, related to this is another mistake. Though the Vedas mention many different goals, they are not equal. So, for people following Karma Kanda, Svarga Loka is the goal. For the Jnanis, mukti is the goal. For the devotees, Prema is the goal. So, though they are mentioned in the Vedas as goals, they are not equal. Just as Devatas and Brahman are not equal to Bhagavan, so Svarga Loka and Liberation are not equal to Prema. So, we have to accept this as the conclusion of scripture. We have to understand what is the goal.
Related to this is, another mistake. The Karma Mimamsakas say the whole purpose of scripture is to tell us to do things, action. So, they say the action is to do sacrifices to get to Svarga Loka. The Jnanis will say, no, if you go to the Upanishads, they say give up all the sacrifices, no more Karma. Our action is to reject the material world and to study Vedanta. By knowledge, we destroy ignorance and then we get liberation. But if we look in Bhagavatam, Bhagavad Gita, then we will see what is the ultimate action we should do? It is Bhakti Yoga. By that we attain Prema.
So, though the Veda recommends different actions like Karma Yoga, Jnana Yoga, Astanga Yoga, Bhakti Yoga, ultimately, if we want to get the highest goal, Prema, we have to do Bhakti Yoga. So, if we have clarity on all of these topics, that is, nature of God, nature of Jiva, nature of Maya, goal and process to get to the goal, then we get rid of all of this Abhas. And this allows us to get to the level of Suddha-nama. We do practice Suddha-nama, chanting purely, then we get to Prema. So, we do have to understand these differences. We have to understand what is the truth and what is the distortion of truth. So, we see within the Bhagavatam, it may be stated directly or indirectly through pastimes. So, in this particular verse, we find that Arjuna is giving us instruction on how we distinguish Supreme Lord from all the Devatas and Shiva. So, this allows us to practice pure Bhakti.
Hare Krsna!
Q & A:
1) Maharaj, you are saying that to chant Sudhanam, we should have the knowledge of Sambandha, Abideya and Prayojana Jnana. But without that knowledge, it is difficult to chant purely. But then, how to understand that ‘Harer nama eva kevalam’ – ‘Kevalam’ that ‘only’ doesn’t include Sambandha, Abideya, Prayojana. It means only chanting holy names. Someone might ask this question.
Well, in saying only the holy name, we reject Karma, Jnana and Yoga. We also reject all the goals of those processes. If we do so, all we have left is, Bhakti [Laughs]. Pure Bhakti [Laughs]. Of course, even then, what is Bhakti? Bhakti is not defined as Bhakti for Indra or Bhakti for Shiva. It is Bhakti to Vishnu or Krishna.
Of course, the name in any way, accidentally, even it can destroy Karmas or whatever. But if we want Prema, when we say the name Hare Krishna, we have to think of Krishna as Supreme Lord, not as some Devata [Laughs]. Now, Of course, the main process is Nama Sankirtana. But even Lord Chaitanya, he did other things. Every day he would go to Jagannath Temple [Laughs]. Every day he would hear Bhagavatam [Laughs]. So, he did other activities besides Nama Sankirtana [Laughs]. Nevertheless, it is the main activity. And we don’t mix other processes and other goals.
2) Maharaj, can we also say that, you know, there is a verse also in Mahabharata – [quoted a verse, which is not clear]. When you say Nama Sankirtana, that Nama means, it includes even the related to Nama also ? Like say Bhagavatam, it is not different from Nama. Because it is glorification of Krishna only. So, when you say Nama, it includes everything ?
So, of course, the word ‘Nama’ will appear in many contexts in Bhagavatam. When we are speaking specifically of Bhakti and we mention Nama Kirtan, then we are being a little more specific. Of course, we can have Leela Kirtan, Guna Kirtan, Rupa Kirtan and Nama Kirtan. And when we say Nama Kirtan, we just mean, just the name. We can glorify the Lord in many ways, but then it may become Leela Kirtan or Guna Kirtan or whatever. So, when we say Nama or Nama Sankirtan, then we mean, it is just the names of the Lord. It could be any name. So, it could be Mukunda, Rama, whatever. So, just the name itself, no statements or anything. Just chanting the name, that is called Nama Kirtan. So, that is the process in Kali Yuga.
3) Maharaj, we say that there is unlimited Lord’s expansion in Vaikuntha. We cannot count it. But why do we say like this? Because of this Jiva who has a limited knowledge, he cannot understand the Lord’s glories with his material conception / perception. Is it because of that we say? Or we cannot say how many expansions of Lord are in Vaikuntha? Why ‘unlimited’ word is used?
We use the word ‘unlimited’, sometimes to mean that the Lord cannot be limited in time and space and form etc. And particularly time and space and form are qualities of the material world. And time and space and whatever, they always have limitations on them. So, to say that the Lord is unlimited, is beyond all those limitations. No time, no space, whatever.
In the spiritual world, the Lord takes a form and it looks like it’s limited [Laughs]. He lives in a loka, which looks like it’s limited [Laughs]. For his particular pastimes or whatever, then he accepts what it looks like a limitation. But that also is just an appearance. So, when Brahma saw Krishna eating with the cowherd boys, then he looked like a little boy, limited, like this size. But when he looked again, then he saw millions of Vishnu forms and universes [Laughs]. There were unlimited Vishnu forms, making unlimited universes. So, we should not be fooled by the little form of Krishna and think it’s limited [Laughs], He’s unlimited. So, this goes for all the forms of the Lord in all the different lokas.
4) Thank you Mahraj. This is with regard to performing devotional service. For example chanting with the proper philosophical understanding and without the proper understanding. A sadhaka puts in the same efforts, for instance, chanting 2 hours a day, the effort is the same, because of lack of philosophical understanding, he is not getting the desired result and it is such an unfortunate situation Maharaj, that without the proper philosophical understanding that all the investment that is done for devotional service, the result is totally different.
So, definitely according to the type of knowledge and the amount of knowledge we have, we are going to get different results. And we get different degrees of progress. But the process of getting to Sudhanam is not so difficult. Yes, we need some knowledge. But that knowledge does not require you to study for years and years. In fact, it can be stated in one or two pages. So, if you look at the introduction to Bhagavad Gita, which is about 25 pages long, you go through that and all of these subjects are covered. Nature of Lord, nature of devatas, nature of Jivas, nature of maya, pure bhakti, mixed bhakti, rasa, all of these things are covered in 25 pages [Laughs]. So, when we say, knowledge is necessary, also the knowledge is quite simple.
5) Hare Krsna Maharaj, Dandavat Pranam. So, the question is about chanting the Suddha Naam. If one get to associate with Suddha bhaktas, then one is able to chant Suddha naam by their mercy. So how does the association plays the role in chanting the Suddha-naam than striving oneself?
In previous ages, or even a few hundred years ago, there were no books. So, if you wanted to get the conclusion of Bhagavad Gita, you have to go to a Vaishnava who is practicing pure bhakti and he will explain it to you. Now we have books and we have internet and whatever, so access to knowledge becomes much easier. Of course we can say, by reading the books we get the association of Srila Prabhupada, that is also true. Even so, people may read the book, but to get them to start to practice bhakti, may be another big step they have to take. So, usually it is through this devotee association that they begin to really seriously study what’s in Bhagavad Gita and seriously chant. And unfortunately, though the things are stated in very simple manner in ‘Bhagavad Gita As it is’, still unfortunately people confuse things [Laughs]. So, therefore the devotees who teach Bhagavad Gita will give the clear conclusion.
6) While Lord Sri Chaitanya Mahaprabhu performed Nama Sankirtan dividing in seven groups during Ratha Yatra, those people around were able to chant Sudha Nama?
Obviously, they are all intimate associates of Lord Sri Chaitanya. They are all worshipping the Lord. They are not worshipping Devatas. They are not Mayavadis or whatever [Laughs]. They are not Karmakandis [Laughs]. So, we would assume that, following Lord Sri Chaitanya, they would all be chanting Sudhanama.
Devotee: Maharaj, how about the case of common people who were around in that area? Those common people who would have chanted holy names, how about their case?
HH Bhanu Swami Maharaj: In Lord Sri Chaitanya’s presence? Oh, everyone that got a chance to hear the name and associate with Lord Sri Chaitanya, even if they are ignorant, they get good fortune of his association. And that association can itself create Prema. We see even the animals in the Jharikhanda forest [Laughs] started crying in Prema. However, if we don’t have the good fortune of meeting Lord Sri Chaitanya face to face or meeting Narada Muni, then generally we have to practice Sadhana Bhakti. So, in Sadhana Bhakti we chant, but we also need knowledge [Laughs].
Devotee: Thank you Maharaj. In the present scenario, if a pure devotee is chanting the holy names and if we repeat after him, is that considered as Suddha-nama?
HH Bhanu Swami Maharaj: Well, definitely it is said that, we should only hear Harikatha from Vaishnava, not from a non-Vaishnava. So, to hear the name, the chanting or Kirtan of a devotee who is doing Sudha Bhakti, very very good, good influence. And the more elevated the devotee, then the greater influence we get. In most cases, it is not sufficient to raise that person immediately by hearing to Prema. By the influence of Narada Muni or great elevated Maha-bhagavata devotee, yes, we get Kripa Siddhi [Laughs].
So, maybe the best influence upon hearing the name is, we get inspired to also chant, but we are chanting in Sadhana. Sadhana means we do continue this practice with hearing and chanting etc and avoiding aparadhas and through the shravana process we get knowledge.
Devotee: Maharaj, sometimes we see that devotees keep Prabhupad tape during chanting. So, Prabhupad chanting is going on, and simultaneously devotees keep chanting, so how it is practical, how it is effectful also ?
HH Bhanu Swami Maharaj: Of course, any chanting is good and Prabhupada chanting – very wonderful. So, it can always influence us.
However, at the same time, when we are doing Japa, we have to not listen to Prabhupada, we have to listen to our own Japa [Laughs]. Some people may be listen to both, they may have divided brain or something [Laughs], but it is difficult to concentrate on two things at once. So, we listen to one or the other in general. But, it could act in one way, that is, if we do some.. let’s say you are chanting, and you have some soft music with no words in it in the background, that may be helpful for your concentration. So, of course, we don’t have fixed rules for this. Whatever aids your concentration on chanting the name is favorable for you.
7) Thank you Maharaj. Is the internal potency, limited to Lord Krishna only?
Well, the antaranga shakti emanates from Krishna. Of course, Bahiranga shakti also, Tatasta shakti also emanates from Krishna [Laughs]. So, he is in charge of all of them. However, if the Jiva attains prema, then there is a small portion of antaranga shakti, that is, bhakti itself is antaranga shakti, so that becomes part of the Jiva. So, bhakti is a combination of hladini and samvit shaktis. So, when we are doing bhakti, obviously, then we are getting part of that shakti, internal shakti. And if we attain prema, then that shakti becomes fixed with the Tatasta shakti Jiva. So, it is through that internal energy that the Jiva can experience Krishna and experience bliss.
Devotees: Grantharaj Srimad Bhagavatham Ki Jai!!! HH Bhanu Swami Maharaj Ki Jai!!!