Pradyumna: (leads chanting, etc.):

uṣitva hastinapure
masan katipayan hariḥ;
suhrdaṁ ca visokaya
svasus ca priya-kamyaya
[SB 1.10.7]

Translation: "Sri Hari, Lord Sri Krṣṇa, resided at Hastinapura for a few months to pacify His relatives and please His own sister, Subhadra"

Prabhupada: So read the purport also.

Pradyumna: Purport: "Krṣṇa was to start for Dvaraka, His own kingdom, after the Battle of Kurukṣetra and Yudhiṣṭhira's being enthroned, but to oblige the request of Maharaja Yudhiṣṭhira and to show special mercy to Bhiṣmadeva, Lord Krṣṇa stopped at Hastinapura, the capital of the Paṇḍavas. The Lord decided to stay especially to pacify the aggrieved King as well as to please Subhadra, sister of Lord Sri Krṣṇa. Subhadra was especially pacified because she lost her only son, Abhimanyu, who was just married. The boy left his wife, Uttara, mother of Maharaja Parikṣit. The Lord is always pleased to satisfy His devotees in any capacity. Only His devotees can play the part of His relatives. The Lord is absolute."

Prabhupada: So we are personalists. We believe... Not believe, not the question of believe, but actually the ultimate truth of Absolute is a person. That is the statement of Vyasadeva.

vadanti tat tattva-vidas
tattvaṁ yaj jñanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
[SB 1.2.11]

Tattva-vit, those who are in knowledge of the tattva or the Absolute Truth, they know that ultimately the Absolute Truth is manifested as a person like you, like me. Not exactly like you, like me, but so far personality is concerned, individuality is concerned, He is like us. In the Bible it is said, "Man is made after God." Because God is person, therefore we are person. Otherwise, where from our personality comes? God is the origin of everything. Therefore He is the origin of personality, individuality, otherwise how we are persons? How we are individuals? Wherefrom we get this personality, individuality?

So the foremost feature of the Absolute Truth is a person. And as a person, He has got the same feelings as we have got. As we have got feelings for our relatives, for our brothers, for our sisters, for our friends, for our enemies, the same thing there is also. If you study your personality or your friend's personality, you can get a rough idea of the Supreme Personality because our personality is dependent on the Supreme Personality. Mamaivaṁsaḥ;. We are simply fragmental personalities just like the sparks and the fire, or the drop of ocean water and the ocean. The difference is in quantity. A drop of ocean water or a fragmental spark of the fire is of the same quality like the fire or the ocean. But in magnitude it is very, very small. God is vibhu, the greatest, and we are the smallest. God is infinite, we are finite, infinitesimal. That is the difference. Otherwise everything is there, as we have got.

Just like the son inherits the quality of the father, similarly... We are supposed to be sons of the Supreme Person. Therefore, in minute quantity we have got all the qualities of God. Not all. Seventy-eight percent. In very minute quantity. That is our perfection. If we revive godly qualities seventy-eight percent, in minute quantity, that is our perfection. That is there, already there. Simply it is covered by this material energy. Otherwise everything is there. So the feelings of affection, there is also in Krṣṇa.

So Krṣṇa expands. Ekaṁ bahu syam. Expands. Ananda-cinmaya-rasa-pratibhavitabhis tabhir ya eva nija-rupataya kalabhiḥ; [Bs. 5.37]. Krṣṇa expands His energy, ananda-cinmaya-rasa. Rasa, humor, mellows, to enjoy, He expands Himself. Just like Sri Svarupa Damodara Gosvami has given us the definition, Radha-Krṣṇa and Sri Caitanya Mahaprabhu.

radha krṣṇa-praṇaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedaṁ gatau tau
caitanyakhyaṁ prakaṭam adhuna tad-dvayaṁ caikyam aptaṁ
radha-bhava-dyuti-suvalitaṁ naumi krṣṇa-svarupam
[Cc. Adi 1.5]

Radha and Krṣṇa, the same Absolute, but Radharaṇi is the expansion of the pleasure potency of Krṣṇa. We have got potency as Krṣṇa has got. Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. This is the Vedic injunction. Para, they say. Absolute Truth has many potencies, innumerable, vividhaiva sruyate. One of the potencies is the pleasure potency. Just like we want some pleasure. Pleasure is the constitutional position of spirit soul, or the Absolute Truth. Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). God and we, being of the same quality, we are by nature always joyful. So our joyfulness is checked when we are in material condition. Therefore there is struggle. We are hankering after, to revive that joyfulness, but this contamination of material energy, sattva-guṇa, rajo-guṇa, tamo-guṇa, they are checking, obstacles.

Therefore we have to get free from obstacles. Sattva-guṇa, we have to go above the sattva-guṇa, suddha-sattva. Then again we revive our original position of joyfulness. Brahma-bhutaḥ; prasannatma na socati na kaṅkṣati [Bg. 18.54]. This is the joyfulness: no lamentation, no hankering. We hanker after something which we want, and we lament for something which we lose. Here there are two business: something gaining and something losing. Just like businessmen. They have got two businesses: either to make profit or to lose. At the end of the year they calculate, "Whether we are loser or gainer?" But in the spiritual world there is no such thing as to gain or as to lose. There is nothing... Absolute. That is Absolute. That idea we haven't got just now. But that is the nature of the spiritual world. There is no question of loss, nor there is any question of gain. Simply ananda, ananda, pleasure. Pleasure means because there is no loss. Anandambudhi-vardhanam. There is ananda, and ananda ambudhi. Ambudhi means the ocean. Here the ocean does not increase. If the ocean increases, then whatever small land we have got, it would have been finished. No. Ocean does not increase. We have seen that Los Angeles on the beach, the big Pacific Ocean, but just about three yards or four yards off from the ocean we are walking. We are confident that "Although the Pacific Ocean is so big, powerful, it cannot come here." Only a few yards off we are walking, confident.

So everyone is working under the direction of the Supreme Lord. Ocean, although very powerful, very big, still, by the order of Krṣṇa, it cannot go beyond the limit. It cannot go. So the... Everything... Yasyajñaya bhramati kala-cakraḥ;. Yac cakṣur eṣa savita sakala-grahaṇaṁ raja samasta-sura-murtir aseṣa-tejaḥ;. Now, this sun, the sun, unlimited heat, aseṣa-tejaḥ;, heat. But it is also limited. It cannot expand so much heat so that we may burn into ashes. The sun can do that. As the big ocean can overpower all your cities and towns in a second, similarly, the sun also can burn the whole universe within a second. It has got so much potency, temperature. But yasyajñaya bhramati sambhrta-kala-cakraḥ;. No. The kala-cakra... I think the scientists also say that the sun from the orbit, if it comes this side one inch or that side one inch, one side coming this side, the whole universe will be frozen, and the other side, whole universe will be burned. I do not know whether there is any scientists who say. But it cannot go this side or that side. Sambhrta-kala-cakraḥ;. The orbit which is given by Krṣṇa, that "You shall travel within this orbit..." Govindam adi-puruṣaṁ tam ahaṁ bhajami **.

So everything... And what to speak of ourselves, we want to become independent. What is the meaning of independence? Even the sun, moon, or the sea, ocean, nobody is independent. And how we can be independent? We are teeny, very small. There is no question of independence. The so-called independence, as we fight for independence, that is maya. There is no question of independence. When I first met my Guru Maharaja, on the first meeting, he said that "You go to preach in the Western countries." I was surprised. There was no acquaintance. So "Caitanya Mahaprabhu's message, you are all educated young men, you should go and preach." I replied that "We are dependent nation, Indians. Who will hear us? Nobody will hear." So at that time he explained dependence and independence—temporary, it has no meaning. Actually, at that time I could not realize the independence. We were waiting for independence. What independence we have got? Independence means you go for one kilo of rice and stand there for two hours. (laughter) This is our independence. Everything is controlled. You cannot get. And the price... Before independence the price of rice was two annas or five rupees, six rupees per mound, two annas per kilo. Now it is more than two rupees. Everything. Practically we have increased our dependence. Not independence. In the name of independence, we have increased our dependence. So actually there is no independence. But we manufacture so-called independence. Nobody is independent. I thought, "We are so much dependent on the state rules and regulation. America is independent." When I went to America I saw they are so dependent, that any young man could be called for military service without any objection. So the whole nation is dependent on the whims of the military board. So dependent.

So we are dependent. So long we are under the control of maya, we are dependent. We are depend... Our constitutional position is dependence, servitude. So by false declaration we think that "We are now going to be independent. We shall not service Krṣṇa. We shall become independent. I shall become Krṣṇa." As the Mayavadi thinks that he shall become Krṣṇa, "I shall become God," that is another dependence. You cannot be independent. That is not possible. And to remain dependent, that is our happiness. That we do not know. Instead of declaring independence, if we remain dependent, that is our happiness. Just like children, women, sudras, dogs. Their happiness is when they are dependent. Artificially... Now in India also, the women are imitating independence. But I have seen in the Western countries, in your country, the independence, declaration of independence by the woman class, is not their happiness. They are unhappy. Better to become dependent upon father, upon husband and upon elderly children. That is their happiness.

Just like Kunti. Kunti, so much qualified lady, she can call any demigod. She got one benediction from Durvasa Muni. When she was young girl, she served Durvasa Muni. Maharaja Kuntibhoja used to invite so many saintly persons. That is the system in India still. So once Durvasa Muni became a guest of Maharaja Kuntibhoja, and Kunti served the Durvasa Muni. He was very pleased, and he gave her one benediction, that "You can call any demigod by your sweet will. As soon as you desire, the demigod will..." So Kunti, she was a girl; she made an experiment, immediately called the Surya, the sun-god, and he came. So Surya asked him (her) that "You have called me. You take some benediction. Take a son from me." She refused. "No, I am unmarried. I cannot." "No, there is no harm. Your son will be born from the ear." Generally, the son is born from the vagina, but Kunti's son was born from the ear. Therefore Karṇa. The first son was Karṇa. Unmarried. Therefore Karṇa was, I mean to say, given away, because she could not show, and when Karṇa was floating on the water, that one carpenter picked up and he raised him. So Karṇa was known as the carpenter's son, sudra's son. Actually, he is Kunti's son. So when Karṇa was killed, Kunti began to cry. And Yudhiṣṭhira Maharaja inquired, "Mother, why you are crying?" At that time she admitted, "Karṇa was my son." "Oh? Such a secret you did not disclose? We treated Karṇa as our enemy. We could have taken..." There are so many incidences like that.

So there are so many things in the Mahabharata, in the Srimad-Bhagavatam. You can learn social, political, economical, philosophical, religious, anything. Veda, veda means knowledge. So these are Vedic literatures. Pañcama-veda. Mahabharata is pañcama-veda. And Srimad-Bhagavatam is the essence of Vedic knowledge. Nigama-kalpa-taror galitaṁ phalam idam [SB 1.1.3]. Nigama. Nigama means Vedic literature. And it is kalpa-taru. Kalpa-taru means desire tree. Whatever knowledge you want, you will get it. Veda means knowledge. Vetti veda vida jñana(?). So Veda means jñana, knowledge. Any type of knowledge you want, there is in the Vedic literature. So it is meant, Veda, jñane, knowledge is meant for the human society. It is not meant for the animals. Animals cannot study Veda. And what is the purpose of Veda? The purpose of Veda is to understand Krṣṇa. Vedais ca sarvair aham eva vedyaḥ; [Bg. 15.15]. This is Veda. If you try to understand, or if you understand very little... You cannot understand Krṣṇa fully. Krṣṇa Himself cannot understand Himself. So it is not possible. But whatever Krṣṇa is speaking about Himself in the Bhagavad-gita, if one hundredth part, one percent you can understand, then your life is successful. Vedic knowledge. That is Vedic knowledge. Vedais ca sarvair aham eva vedyaḥ; [Bg. 15.15].

So all these relatives of Krṣṇa, the Paṇḍavas, His sister Subhadra-Krṣṇa, Balarama, Subhadra. Subhadra was sister of Krṣṇa. So Baladeva wanted to hand over the sister to Duryodhana, and Krṣṇa wanted to hand over the sister to Arjuna. Two brothers, difference of opinion. But elder brother's order cannot be disregarded. Therefore Krṣṇa planned that Arjuna may kidnap His sister. So Subhadra was kidnapped by Arjuna in the dress of a sannyasi. Don't learn this business, sannyasis. (laughing) But Krṣṇa planned it, that "You come..." Because he was known, if he comes as ordinary Arjuna, then he will be recognized because he is the cousin-brother. Therefore he covered himself as a sannyasi just like Ravaṇa. Ravaṇa also kidnapped Sitadevi as a sannyasi.

So in former days also, the sannyasis were very expert in kidnapping. Yes. Therefore in the Kali-yuga sannyasa is forbidden, because they'll not be able to follow the rules and regulations. But Caitanya Mahaprabhu inaugurated. He Himself became sannyasa. Therefore we are trying to follow His footsteps, to accept sannyasa. But we should not become a sannyasi like Ravaṇa. No. We should try to follow the footsteps of Caitanya Mahaprabhu. He was very strict. No woman could approach Him. They were allowed to offer obeisances from distant place. Sri Caitanya Mahaprabhu was very strict about asso... Even in His grhastha life He was very strict. He would not play any joke with any woman except His wife. And that also, once He joked with His wife, not with any other woman. So He was so strict. Sri Caitanya Mahaprabhu's opinion is that sandarsanaṁ viṣayiṇam atha yoṣitaṁ ca ha hanta hanta viṣa-bhakṣaṇato 'py asadhu [Cc. Madhya 11.8]. Viṣayiṇaṁ sandarsanam, to mix very intimately with the viṣayis. Viṣayi means those who are very much fond of eating, sleeping, mating and defending. They are called viṣayi. They have no other business.

So practically, at the present moment, the whole world is viṣayi. But this line, Krṣṇa consciousness line, is so transcendental that one has to give up this viṣayi idea. Viṣaya chariya se rase majiya mukhe bolo hari hari. We chant "Hari, Hari," but actually, "Hari, Hari," we can chant "Hari, Hari" only when we give up viṣaya. Viṣaya chariya se rase majiya. Otherwise "Hari, Hari" is not purely chanted. Therefore there are ten kinds of offenses we have to give up. Suddha-nama. When we chant pure Hare Krṣṇa maha-mantra, then we are elevated to the platform of transcendental love. Otherwise we can attain up to liberation. Not on the platform of loving. So Caitanya Mahaprabhu was very strict about viṣayi and stri-saṅgi. Caitanya Mahaprabhu was asked how to, what is the business of a Vaiṣṇava. He summarized in two lines: asat-saṅga tyaga, ei vaiṣṇava acara [Cc. Madhya 22.87]. Asat-saṅga tyaga, to give up the association of asat. Asat means materialistic. So who is asat? Now, asat eka stri-saṅgi and krṣṇa-abhakta. Those who are too much attached for material enjoyment, they are asat. And one who is not devotee of Krṣṇa, he is also asat. So we have to give up the company of these kind of people, who are too much materially attached and is not devotee of Krṣṇa. If we can avoid these two persons, then we can be fixed up in devotional service.

So,

uṣitva hastinapure
masan katipayan hariḥ;
suhrdaṁ ca visokaya
svasus ca priya-kamyaya

Svasu means sister, and the relative... So although Krṣṇa is unattached, still He observed the social obligation. There was great fight. All of them lost their relatives. Not only the Kauravas lost everything, but the Paṇḍavas also. Just like Subhadra's son Abhimanyu. He was only sixteen years old. His wife, Uttara, she was once taught by Arjuna. She was disciple, student. Arjuna was teaching her dancing. Viraṭaraja, King Viraṭa's daughter, Uttara. So they were in disguise. Ajñata-vasa. So the Viraṭaraja did not know that Arjuna was living in his house. So this daughter of Viraṭa, Uttara, when Arjuna was known that he is Arjuna, he requested that "You marry my daughter." So Arjuna said, "No, how can I marry? She is my disciple. She is my student. She is just like my daughter. How can I marry?" Then he promised that "I shall get her married with my son, although he is not very grown up."

So Abhimanyu was Krṣṇa's (Arjuna's) son from the womb of Subhadra. So he was married. Only sixteen years. Almost the same age. Fortunately Uttara became pregnant. So Abhimanyu went to fight in the Battlefield of Kurukṣetra and never returned. So Parikṣit Maharaja was posthumous child. He took his birth after the death of his father. He did not see. Not only father, many. Because it was after the battle. He was the only survivor of the whole Kuru dynasty. So he was also attempted to be killed by Asvatthama by brahmastra. Krṣṇa saved. So Parikṣit Maharaja was born after the death of his father. The grandfathers took care of him, and as soon as the child was grown up, all the grandfathers, Paṇḍavas, entrusted the kingdom to Parikṣit Maharaja, and they left home.

Thank you very much. Hare Krṣṇa. (end)

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