Dayananda: "O my Lordship, all the demigods headed by Lord Brahma, they are all Your sincere servants, situated in transcendental position, and they are not like us, my father, the demon Hiraṇyakasipu, the demon. Your appearance in this fearful form is Your pastime for Your own personal pleasure, and such incarnation is always for the good and protection of the universe."

Prabhupada: "Like my father"? Udvijantaḥ; is not described here, the meaning of udvijantaḥ;?

Dayananda: "Udvijantaḥ;—on account of Your fearful appearance they are all afraid."

Prabhupada: Udvijantaḥ;, (Bengali) "disturbing," huh? It has to be correct.

sarve hy ami vidhi-karas tava sattva-dhamno
brahmadayo vayam ivesa na codvijantaḥ;
ksemaya bhutaya utatma-sukhaya casya
vikriḍitaṁ bhagavato ruciravataraiḥ;
[SB 7.9.13]

So, distinction between deva and asura. Brahmadayaḥ;, beginning from Brahma... Lord Brahma is the supreme praja-pati. From him, maricy-adi, rṣayaḥ;, all great rṣis, they were born. Then, from them, other demigods—Indra, Candra, Varuṇa... So these devas, they are not like the asuras, disturbing elements. That is the difference between the asura and deva. The asura will create a situation which is very, very disturbing to the whole human society. And when there are so many asuras, disturbing elements, at that time the Supreme Personality of Godhead comes down, descends, in His incarnation. Paritraṇaya sadhunaṁ vinasaya ca duṣkrtam [Bg. 4.8].

So Prahlada Maharaja, trying to pacify the Lord, that "This, Your incarnation, is for the benefit of Your servants, vidhi-karaḥ;." Vidhi-karaḥ; means servant. Vidhi-krt. Vidhi means law and order, and one who executes the law and order, they are called vidhi-kara. So all the demigods, they are appointed by the Supreme Lord to execute the law and order. Because this material world is a chaotic condition, therefore there is necessity of law and order. In the spiritual world there is no such thing. In spiritual world everyone knows that "The Lord is our master, and we are all servants." That is spiritual world. And material world means that "Why there should be one master? We are all master. Why you are searching after one God? Don't you see? All we are Gods, loitering in the street, especially the poor God, daridra-narayaṇa." This is all material conception. Lord is one, Krṣṇa. Krṣṇa says, declares, in the Bhagavad-gita, mattaḥ; parataraṁ nanyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no more superior authority than Me." In many places... Asamaurdhva. Asama, nobody can be equal with God, neither anybody can be higher than Him. That is God. So God is one. There cannot be two Gods. Then there is no meaning of God. Now they manufacture God. In every street, every lane, there is a God.

So Prahlada Maharaja says that "All these big, big demigods, they are Your servants." Vidhi-karas tava sattva-dhamnaḥ;. "You are in transcendental position, and we are all servants." Ekala isvara krṣṇa ara saba bhrtya. This is said by Caitanya-car itamrta author.

ekala isvara krṣṇa ara saba bhrtya
yare yaiche nacaya, se taiche kare nrtya

Master is one, Krṣṇa. There cannot be two masters. The master can expand Himself as masters. That is another thing. The master is one. Advaitam acyutam anadim ananta-rupam [Bs. 5.33]. Ananta-rupam. The master can expand Himself in many, many thousands and millions of forms, but they are advaita. They are not different. Just like Krṣṇa, when He married 16,108 wives, so He expanded Himself also into 16,108 forms, Krṣṇa. But those expansions, 16,000 expansions, they are one, the same Krṣṇa. This is to be understood. Krṣṇa may expand Himself in so many forms, but still they are the same. In another place it is exemplified, diparcir eva hi dasantaram abhyupetya [Bs. 5.46]. Just like one candle original, and a second candle, a third candle, a fourth candle... You light up many millions of candles, but they are of the same potency. The candle power is not reduced because we have ignited so many candles from the original. No. Advaitam, acyut... Purṇasya purṇam evavasiṣyate. Even though Krṣṇa expands Himself in millions and millions and forms, still, all of them are the..., of the same potency. That is called sattva-dhamnaḥ;. So there are different types of expansion of Krṣṇa. They are called vibhinnaṁsa, svaṁsa. Krṣṇa expands Himself svaṁsa. That is Viṣṇu-tattva. That is advaitam acyutam anadim ananta-rupam [Bs. 5.33]. Then vibhinnaṁsa: mamaivaṁso jiva-bhutaḥ; [Bg. 15.7]. Jiva also expansion of Krṣṇa. We are also expansion of Krṣṇa, but we are vibhinnaṁsa, separated forms. And svaṁsa, Viṣṇu-tattva, that is one. So in this way we have to understand Krṣṇa's expansion.

So, sarve hy ami vidhi-karaḥ;. These vidhi-karaḥ;, they are not svaṁsa; they are vibhinnaṁsa. Brahma and other demigods and we, we are of them same category, not that because one has become Brahma, so he is equal to the Supreme Lord. No. That is not possible. Siva-viriñci-nutam: [SB 11.5.33] "The Supreme Lord is worshiped even by Lord Brahma, Lord Siva." Nobody can be equal. This Mayavada philosophy that in whichever form you worship the Lord, they are all the same—no, they are not same. Therefore here it is said, vidhi-karaḥ;, brahmadaya, "They are all your servants, vidhi-karaḥ;." Vidhi-karas means who executes the order of the Supreme Lord. That is devata. And one who wants to become one or equal with the Supreme Lord, they are asuras. They always create disturbance. At the present moment there are so many asuras. Everyone is defying the supremacy of the Supreme Lord. Everyone is trying to become God. Therefore the whole world is in chaotic condition. If we want to adjust this chaotic condition, then we require the incarnation of God. That is already there. Nama-rupe kali kale krṣṇa-avatara. This Hare Krṣṇa movement is the incarnation of Krṣṇa in the form of name. There is no difference... The saṅkirtana movement which was inaugurated by Sri Caitanya Mahaprabhu... And Sri Caitanya Mahaprabhu is Krṣṇa Himself. So abhinnatvad nama-naminoḥ;. So this Hare Krṣṇa movement is not different from Krṣṇa or Caitanya Mahaprabhu. So if we take shelter of this holy name of the Lord, Hare Krṣṇa, then we shall be saved. Paritraṇaya sadhunam [Bg. 4.8]. We shall become sadhu simply by chanting the Hare Krṣṇa mantra. Ceto-darpaṇa-marjanam [Cc. Antya 20.12].

We are all sadhus, actually, originally, because we are part and parcel of Krṣṇa, but in contact with maya, we have become asadhu. Sadhu means who are pure devotees. Bhajate mam ananya-bhak. That is sadhu. Otherwise there is no sadhu. The so-called sadhu, they are not sadhu. Sadhu means bhajate mam ananya-bhak. Sadhur eva sa mantavyaḥ;, bhajate mam ananya-bhak [Bg. 9.30]. So by chanting this Hare Krṣṇa mantra, even the lowest of the mankind, naradhama, he can become a sadhu. "What is evidence how one can become sadhu simply by chanting?" Yes. Narottama dasa Ṭhakura says, papi tapi yata chilo, hariname uddharilo tara sakṣi jagai and madhai. Just see how Jagai-Madhai became sadhu. Caitanya Mahaprabhu introducing this saṅkirtana movement, He is making everyone sadhu. This is Krṣṇa consciousness movement. Everyone is becoming sadhu. Bhajate mam ananya-bhak. So this avatara, nama-rupe avatara, there is no difference. Nama-cintamaṇiḥ;-krṣṇaḥ; caitanya-rasa-vigrahaḥ;. The nama is also vigraha, another form of the Lord, rasa-vigraha. So if we take shelter of this avatara, rucy-avataraiḥ;... Every avatara, every incarnation of Krṣṇa is very pleasing. Because Krṣṇa is the reservoir of all pleasure, therefore His avatara... Just like Nrsiṁhadeva, although He is very ferocious to asuras... They are disturbed. They are disturbing elements and they are disturbed. But Prahlada Maharaja is not disturbed. He's peaceful. So Lord's incarnation, either He is very ferocious or He's very kind, for the devotees there is no disturbance. Devotees are not disturbed, and the asuras are disturbed. So take shelter of the holy name of the Lord. Then disturbing condition of this material world will not touch you.

Ceto-darpaṇa-marjanam bhava-maha-davagni-nirvapaṇam [Cc. Antya 20.12]. Bhava-maha-davagni-nirvapaṇam. There is a blazing fire. That is the duty, that is the business of... Vande guroḥ; sri caraṇaravindam. How to extinguish the blazing fire of this material world—that is the duty. Every devotee, every pure soul, duty is how to extinguish the blazing fire. And that can be done only by pushing on this Krṣṇa consciousness movement. Otherwise it is not possible. Ceto-darpaṇa-marjanam-bhava-maha-davagni-nirvapaṇam sreyaḥ;-kairava-candrika-vitaraṇam... Sreyaḥ;-kairava-candrika. The ultimate benefit of life is compared with the moon. So spreading Krṣṇa consciousness means spreading the moonlight. Therefore we have named this temple Sri Mayapura-candrodaya. Sri Caitanya Mahaprabhu is Gaura Hari, Mayapura-cand... Caitanya-candra. Caitanya-candra anuraga. The Prabodhananda Sarasvati, this, kurutanuraga. Caitanya-candra-caraṇe kurutanuraga. Caitanya-candra-caraṇe kurutanuraga. Sadhava sakalam eva vihaya durat caitanya-candra-caraṇe kurutanuragam. This is the instruction of Prabodhananda Sarasvati, one of the great devotees of Lord Caitanya. So they are of the same opinion. There is no difference, opinion, between the modern devotee and the old devotee. A devotee is devotee, as there is no difference between modern gold or old gold. Gold is gold. So we should take the path of devotional service, following Prahlada Maharaja, and his prayers, his instructions are so valuable that even simply by reciting this Prahlada Maharaja's stotra, this stotra... This prayer of Prahlada Maharaja is very, very important. You read it carefully and try to understand. Even the most wretched demon can become a great devotee.

Thank you very much. Hare Krṣṇa. (end)

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