Bhagavat Saptah: a week with a saint

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Druva Maharaj

What did mother Suniti instruct the hurt Dhruva Maharaj?

Dhruva Maharaj was completely disturbed because his step mother did not allow him to go near his father and sit in his lap, because Suruchi’s son was sitting in the lap of Uttanapad. And Dhruva Maharaj thought that because he was there “I also want to go sit on the fathers lap.” So he approached the father and she was very sarcastically very angry with him.  Dhruva Maharaj being five years old boy he did not understand much but he definitely knew that there is something wrong somewhere and she is very angry with me. So, what can a boy do?  He just went to Suneeti his mother; he ran to his mother, and before he complained, Suneeti knew everything. But since Suneeti knew that she was not liked by the King and Suruchi is liked by the King so there is no end to these difficulties for Dhruva Maharaj. She had a full idea, but she couldn’t do anything and Suruchi somehow or other in anger had given very nice instruction to Dhruva Maharaj that you should go to forest, you mediate and when Kṛṣṇa is pleased with you then by His grace you come through my womb and take birth again and then you will be able to sit near your father. So she [Suneeti] thought, “How to teach this young boy what is the correct thing?” This is the most important part of Dhruva Maharaj’s instruction.

The whole story we are very clear about; because the King had two wives one was very dear, and one was not that dear. And both of them had sons, the elder one Suruchi had Uttama and Suneeti had Dhruva.  Now Dhruva had the difficulty to approach his own father and he went running back to mother. Mother was helpless.


dīrghaḿ śvasantī vṛjinasya pāram apaśyatī bālakam āha bālā

māmańgalaḿ tāta pareṣu maḿsthā bhuńkte jano yat para-duḥkhadas tat

[She also was breathing very heavily, and she did not know the factual remedy for the painful situation.  Not finding any remedy, she said to her son: My dear son, don’t wish for anything in-auspicious for others.  Anyone who inflicts pains upon others suffers himself from that pain.](SB 4.8.17)
In that difficult situation also the Vedic mother doesn’t misguide the child.  There is mother’s responsibility. Children hear more from the mother, they learn more from mother.  So Dhruva went to mother and she didn’t understand, she knew vrijnasya param
, vrijnasya means difficulties there is no end to these difficulties, it will again and again they will occur because I am not liked by the King and Dhruvu being my son, we will always have these difficulties. So she said vrijnasya param apshyati. She couldn’t see how these difficulties could be over, apshyati baalakam aaha baalaa – baalakam to her own son she said, and she gave very nice instruction in these two lines, this is Bhāgavatam. 
You should go to the heart of the story and take out the real instruction in order to improve our fiber of our own existence. This is Bhagavata Saptaha, otherwise mere repeating the stories or bhajans or kirtans may not take us that further. We are all intelligent living beings and because of our intelligence we want some food for our intelligence, and this is the food from Bhāgavatam for our own intelligence.  

She said “maamangalam taata paresu mamsthaa”, only four-five words are there. Maa amangalam – please don’t think any inauspicious thing for the other living entity, your mother. She has hurt you, but it’s the duty of the sane living entity that he should not be thinking any inauspicious thing about any other living entity. We cannot do any harm to any other living entity. 
This is Ram’s kingdom “Rama Raja”. Here He rules and in His rule he loves every living entity, because every living entity is part and parcel of Him, and because every living entity is part and parcel of Him, He will never allow us to harm any living entity. Whatever happens - happens with His own permission, he knows what is happening.  So this teaching please remember “maamangalam taata paresu mamsthaa” – don’t desire any inauspicious thing for any other living entity. This is the way our existence must be improved. Otherwise every time we have some opposition, some living entity tries to harm us and we become enemy. No, that is completely barred in Bhāgavatam. And that is the human existence. The dog can’t understand, as soon as one dog barks, another barks. You know, it can’t stop, but we can stop. One dog is barking the other dogs will stop other. We are not dog level. If you start barking then you are in the dog platform. Would you like to be at dog’s platform? No otherwise you will be kicked. This is the main thing to be understood. 

Story: Sadhu and the dog

There was one sadhu you know, so he was walking on a village road and the dog was barking after him. So sadhu started running, dog was running and Kṛṣṇa was in Goloka Vrindavan and grazing His cows.  He thought that “Sadhu is in difficulty, so I must go and save him”.  So He prepared Himself to go, after while He sat down again on the stone. So, His friends were puzzled, they said: “Kṛṣṇa are You mad. You are standing and sitting again. What happened?” 

“My devotee was in difficulty.” 

“Why did you not go then?”

He said “I will tell you afterward.” 

Then what happened, in the mean time sadhu picked up a stone to beat the dog. So Kṛṣṇa thought that “now finished, he doesn’t need Me.” and then he said to the boys that “Now two dogs are fighting. There is no sadhu and a dog.” [Maharajji laughs]

Don’t poke your nose in Krishna’s business

So please don’t let Kṛṣṇa regard us a dog.  No retaliation.  Maamangalam taata paresu mamsthaa Please don’t in dream also you don’t think any inauspicious thing to any other living entity.  Everybody has to suffer or enjoy according to his/her own karmas and Kṛṣṇa will decide their enjoyment and suffering.  Who are we to decide?  What authority we have? We don’t have any authority and unnecessarily we think that I am the controller and that’s why we think so many inauspicious things about the living entity. You please leave alone; everybody has to answer the reactions of his own karma. This Suneeti knew every well and that’s why she is known as su-neeti  “good morality”. These are the teachings of the morality that please don’t poke your nose in Krishna’s business. Otherwise He will cut your nose.  As we don’t like, you know, many times (we say) “You mind your own business don’t poke your nose here.”  (laughs) There He says you mind your own business and don’t poke in my business.   Please stop this. And in the last line this gives the universal teachings of Bhāgavatam.  These two lines are very important in Bhāgavatam and particularly Dhruva Maharaja’s incident.  We may learn so many things from his life. But the main instruction is that please completely purify your mind.  

Completely purify your mind

bilkul pavitra kardo aapka dimaag” Ye dimaag mein koyi gandi cheese matt rakho. Koyi gandi cheese na rakho. Aap dimaga mein gande cheese rakhoge to aapka chehra ganda ho jayega. Aur chehra batata hai appaka dimag mein kya chal raha hai. O chehra bol deta hai. Aap kshipa nahi sakte, because mind is the mirror. Aapka dimag mein kya chal raha hai gadabade O aapke chehre se pata chal jata hain.

[Completely purify your mind. Don’t keep any dirty things in your mind. If you keep dirty things in your mind then your face will look dirty. Your face will tell, what is going on in your mind. This face speaks. The face speaks. You cannot hide because mind is the mirror. What wrong is going on in your mind, can be found by looking at your face.]

So please genuinely try this that always any inauspicious idea should be thrown like a scratch. 
Ye fekhdo, e kachara hai, kachara hum rakhte nahi hain ghar mein, kachara jama karke hum fek dete hain. Kachara rakho to bimaree aajayegi. Kachara jitana jyada hoga itina bimaree ho jayege. Aur utana jyada museebate badege. Ye kachara mat rakho mann mein. Jo hain woh seeda seeda hain. Humare life bilkul seedi hain. Humare mein koy kone nahi hain idhar udhar. Bilkul seeda hain. Woh jitana seeda hoga utana clean karne mein bada aasaan hoga. Ye dimag kachare ke keliye nahi hain, ye dimag khali Kṛṣṇa leela keliye hain. Ismein aur doosara kuch na rakho.
[Throw this away. This is garbage. We don’t keep garbage at home. We collect garbage and throw it away. If you keep garbage then you get diseased. The more garbage you have the more you will get diseased and the problems will increase proportionately. Please don’t keep this garbage in your mind. Whatever is there, it is very straight forward. Our life is very straight forward. We don’t have any corners here and there. It is perfectly straight. And the more it is straight the easier it will be to clean it. This mind is not for keeping garbage, this mind is only for Kṛṣṇa Lila. Please don’t keep anything else in it.]

Kṛṣṇa ke kitane past times hain Rāma ke kitane past times hain, anekh incarnations hain, anekh prasang hain Bhāgavatam mein, Kaha humare ko samay, kahe kachada keliye koyi kona hain aapke dimag mein? Koyi nahin, ye fekhdo. Eh Suneeti ne kaha hai. aur phir last line mein ye reason deti hai e kyon aisa karna hain. Humme kyon nahi bura sochana hain aur living entities keliye. Aur jeevon keliye humme kyom bura nahi sochana hain? To wahan ye sikhsha de rahi hai. Ki please ye yaad rako hamesha “bhunkte jano yat para-duhkadas tat”. Bhunkte means they suffer, jann – means living entity, the living entities who are trying to inflict misery on others they suffer themselves.

[There are so many pastimes of Kṛṣṇa and Rama, there are so many incarnations and stories in Bhāgavatam. Where is the time for this garbage? Is there any corner in your mind for this garbage? None at all, just throw this away. And this has been told by Suneeti. And at last line she has given the reason as to why we should behave that way. Why we should not think bad about other living entities? So there, she is giving us a lesson that please remember this always “bhunkte jano yat para-duhkadas tat”] Bhunkte means they suffer, jann – means living entity, the living entities who are trying to inflict misery on others they suffer themselves. [First they suffer. Those who inflict pain on others, they suffer themselves. Let them suffer.] That’s it.  Don’t do anything, don’t think about it.
How tolerating saves time and brings you closer to Krishna?

Aap itanahi karo woh samay aap bachalo, aur bacha kar aur Bhāgavatam mein invest kardo, yah Bhagavad-gītā mein kardo, yah temple mein chale javo, yah aapke prarthana room mein chale jaaye, vaha aap chanting karlo. O samay jo bach raha hai in bato se, O samay ismein daal do.
[You do just this much that you please save that time and after saving that time, invest it in Bhāgavatam or Bhagavad-gītā or visit temple or go to your room and chant. Whatever time you are able to save from this (tolerating pain inflicted by others), utilize it in these.]
That is the way to be very happy in this material world.  Otherwise, “dhukhalayam ashaasvatam

Ye jo life hai e bilkul ashaasvat hai, temporary hai, aur not only temporary is a full of misery. Ye misery door karneke ka raasta ye Druva Maharaj ke maa ne bataya aur paanch varsh ka balako bataya. Aur isne socha liya aur usne iske baad bhi kaha hain, ki “tere mata ne jo kaha tu vaisehe karr.” Mata ne kaha hai :tu jungal mein jaa aur bhagavanko prasanna kar le. Tu jaa chale jaa”.

[This life is very temporary and not only temporary is a full of misery. Dhurva Maharaj’s mother has told the way to drive away these miseries to a five year old.

She thought and told: “Do as your step-mother has told you. Mother has told you to go to the jungle and do penance for Bhagawan. You please go”

That mother is a real mother, otherwise if it was some other then “This is a five year old child, where he will go? I should certainly keep him” No.

She said “You go and try to find out Krishna.”]

And this is Druva Maharaj.

Chapter 10

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