Śrīmad-Bhāgavatam 2.1.1 – June 30, 1970, Los Angeles

700630SB-Los Angeles [37:42 Minutes]

Death Is... As Sure As Death

Prabhupada:

This is a verse, the first verse, the first chapter of Second Canto Srimad-Bhagavatam, spoken by Sukadeva Gosvami. Sukadeva Gosvami came to the scene when Maharaja Pariksit was on the verge of his death. So he was perplexed what to do at the time of death. That is the critical position of our life: we may be very proud of our knowledge of our acquisitions-education, wealth, riches, so many things make your material acquisitions-but the critical time is death, because whatever you have acquired by dint of your bodily labor you have to leave them aside, and you have to open a second chapter of your life.

Therefore death is a critical point. People do not understand it, neither is there any educational system what is after death. That is the deficiency of the modern civilization: they do not know what is after death. Somebody will say that when this body is finished, everything is finished; there is no more life. Somebody will say, "Yes, there is life."

Now, taking these two statements as not identified, not verified, suppose if there is no life after death, that is all right. Then why you are so busy in this life for making provision? Why you are thinking of your family, why you're thinking of your state, of yourself? You are making good bank balance, making will so that "My sons and future generations will live peacefully..." If your this body is temporary and finished after death, then why are you so anxious about your nation, of your society, of your family? Why you are wasting your times? That is the question. But if you think that there is life after death, then what provision you are making for that? These are the questions.

So far Vedic knowledge is concerned, life is not a sport; it is continuation. We learn it, this rudimentary knowledge is given in the beginning of the Bhagavad-gita, that na jayate na mriyate va kadacin [Bg 2.20]

"My dear Arjuna, the living entity is never born, neither he dies." The death and birth is of this body, and your journey is continuously... Just like you change your dress, similarly you change your body; you get another body. Therefore if we follow the instruction of acaryas, or authorities, then there is life after death.

And how to make provision for the next life? Because this life is preparation for the next life. There is a Bengali proverb, it is said, bhajana kara pūjana kara marate janale haya. The purport is that you may be very proud of your advancement of knowledge, material or spiritual, but everything will be tested at the time of your death, because you are going to another stage.

So Pariksit Maharaja was cursed by a brahmana. He offended the brahmana somehow or other. That was not an offense; an accident. Anyway, he was cursed by a brahmana boy that "Within seven days you will meet with death." So he left his kingdom and entrusted the whole state to his sons, and he came out of home. He sat down on the bank of the Ganges, and because he was emperor, so many great sages, saintly persons, all assembled there that the king was going to die within seven days, "So we must meet and give him words of solace." So the question was, "What is now my duty? So long I was not aware of my death..." Of course, everyone is aware of his death. Death is... "As sure as death." But under the influence of maya, we think that we shall live.

That is another wonderful thing. Maharaja Yudhisthira was asked by Yamaraja, "What is the most wonderful thing in this world?" So he replied, "The most wonderful thing is this, that every moment millions of living entities are dying, but one who is living, he thinks that 'I will not die.' " I will die. Everyone will die. but "I will not die. No." This is the most wonderful thing. But death is "As sure as death."

So Pariksit Maharaja was given seven days' notice, that he will die within seven days. But so far we are concerned, we have no even seven minutes' notice. We do not know at any moment we can die; therefore how much careful we should be. That is real knowledge: how much we must care to be careful; what is our duty before the next death comes. Death will come.

Bhagavata says that labdhva su-durlabham idam bahu-sambhavante [SB 11.9.29] "My dear human being, you have got this body after many many evolutionary changes, from aquatics up to this civilized form of body." Labdhva su-durlabham idam bahu-sambhavante. "After many, many births you have got this valuable body, human form of body." Manusyam artha-dam: this body, human body, can give you the highest profit. Highest. In other body you cannot have, but in this body you can profit very highly.

And what is that profit? Niḥsreyasaya. The Bhagavata says that you try in this body for your highest benefit. Don't be encumbered by the present necessities of body. You just try for the highest benefit of your life. In many places these descriptions are there. In another place it is stated,

You are trying to go up and down. You're trying to go to the moon planet, sun planet, very high, or you may try to go down. But there is one thing that you cannot get by simply traveling up and down, bhramatam upary adhaḥ. You should try for that thing: tasyaiva hetoḥ prayateta kovido, na labhyate yad bhramatam upary adhaḥ. Simply by traveling up and down you cannot get that. And what is that? Niḥsreyasaya, the highest benefit. And what is that highest benefit? The highest benefit is to stop your birth and death and to go back to home, back to God. That is wanted.

Devotees: Jaya.

Prabhupada: That you can have in this life. So therefore Pariksit Maharaja, he was learned, very highly elevated king, very pious king, so he called for all the sages to assemble and give him advice, "Now what is my duty? I am now at the point of death."

So somebody recommended something, somebody recommended something else. There are many opinions in this world. Similarly, amongst the philosophers, amongst the religionists, amongst the transcendentalists there are many opinions. But by chance Sukadeva Gosvami was present, so everyone agreed that "Whatever Sukadeva Gosvami will recommend, my dear King, you accept, because he is liberated person."

So Pariksit Maharaja enquired from Sukadeva Gosvami because Pariksit Maharaja belonged to the families of the Panḍavas. He is the grandson of Arjuna; therefore they are Krsna conscious, naturally they are Krsna conscious family. So he enquired from Sukadeva Gosvami that "Is it not my duty to hear about Krsna only at the present moment?" He enquired.

He was confident that "My duty is now to concentrate my mind fully on Krsna. At least I have got this chance of seven days' living. So long I was engaged in state management, kingdom management, family affairs, society, so many things, but at this point of death I think I should fully concentrate my mind in Krsna."

So when he said like that, Sukadeva Gosvami was very glad, because he is also Vaisnava, he knows the science of Krsna. So he thanked him and he eulogized him, and therefore he says this verse: variyan esa te prasnaḥ krto loka-hitam nrpa [SB 2.1.1]

"My dear King, your question is very nice," variyan. Variyan means excellent, superexcellent. Variyan esa te prasnaḥ. "Your question...," prasnaḥ means question, "superexcellent, and you have done it for the benefit of the whole human society, because you have made this question and I shall answer, so in future the human society will hear and they will be benefited."

So similarly, this answer which will be given by Sukadeva Gosvami, that is not meant for only Pariksit Maharaja, who was on the verge of death; it is meant for everyone, because every one of us is on the verge of death. That you should know. We do not know when the death overcoming us, so everyone, even a child. Don't think that "Oh, I am young man. I am only twenty years old. I have nothing to do about Krsna." No. You are also needed..., you must always know that death is just like waiting upon your head; at any moment you can be finished.

That is the instruction of Canakya Panḍita. Canakya Panḍita says that if you want to be a karmi, then you should always think that "I shall live forever." But if you want to be a transcendentalist, a seeker of perfection of knowledge in spiritual understanding, then you should always think that "I am going to death next moment." "I am going to die next moment." If a karmi thinks like that, that "I shall die," then he will be discouraged. "Then why am I working so hard?"

Eh? Just like Arjuna said. Arjuna took the position of a karmi when he was advised by Krsna to fight. He saw that "I have to fight with my brothers and my grandfather and my nephews. Then after killing them, if I get the victory and get the kingdom, then what do I profit?"

This is karmi's view. They want some profit to enjoy personally; therefore if they think that "I am going to die next moment," then their karmi activities will be stopped. Therefore Canakya Panḍita says that "You think that you shall live forever," although it is false, just to give him impetus. But those who are transcendentalist, those who are after going back to home, back to Godhead, they should be serious, and they should know that "I am going to die at any moment."

So, variyan esa te prasnaḥ, Pariksit Maharaja is the [indistinct] by Sukadeva Gosvami, that "My dear King, you have put a nice question," and loka-hitam, loka hitam, "it is very beneficial to the human society." Atmavit-sammataḥ. Why it is beneficial to the human society? Because this kind of prasnaḥ, or question, is approved by the atmavit. Atmavit, the self-realized person.

There are many questions and many answers, but the question and answer put by the self-realized person, that is first class. Therefore he says that "Your question is atmavit-sammataḥ, approved by the self-realized persons," and pumsamsrotavyadisu yaḥ paraḥ, "and it is the sublime subject matter for hearing." Sublime, the highest, the topmost, the supermost subject matter, because there are...

We are always hearing. You have come here to hear something. Or if you go to some other political organization, there also you will hear. If you go to some scientific organization, there also you will hear. If you go to your school, your college, you will hear, because hearing is our process to acquire knowledge. Ah. So he says, srotavyadisu yaḥ paraḥ: there are many subject matters for hearing, but this kind of hearing is the supermost, and it is approved by the self-realized person, and it is beneficial to the human society.

Then he said,

This each and every word of Srimad-Bhagavatam is full of meaning. If one word is explained, it will take three hours. That much time we haven't got. We have to describe everything very shortly. So he says, "My dear King, there are many subject matters for hearing, and..." But he says that many subject matters for hearing for whom? Apasyatam atma-tattvam: those who are blind for self-realization.

For them there are many things, subject matter for hearing, atma-tattvam apasyatam. Atma-tattvam means the subject matter of self-realization. Apasyatam, one who has not seen the difference between Krsna conscious person and ordinary person, is that the ordinary person does not see what is the aim of his life, but a Krsna conscious person knows what is the aim of his life. That is the difference.

Na te viduḥ svartha-gatim hi visnum [SB 7.5.31], that is also explained. Ordinary person, they do not know what is actual their self-interest. Everyone is busy, self-interested. Either individually or socially or communally or nationally, everyone is self-interested. Without self-interest, nobody works. But what is that self-interest the human society does not know.

That is explained in the Bhagavatam: na te viduḥ svartha-gatim hi visnum. They have lost the view of their self-interest. Why? Durasaya ye bahir-artha-maninaḥ: they have got a false idea of becoming happy in this material world. They cannot be happy, but still they are hoping, hoping against hope [indistinct].

So many organizations are being manufactured, even the highest organization, the United Nation, to make the human society happy, but they have failed, because they do not know what is the aim of human life. Na te viduḥ, they do not know, svartha-gatim, self-interested way. Why? Durasaya. Durasaya means an expectation which will never be fulfilled. They do not know it.

They are all after searching for peace and prosperity, but there is no possibility of peace without Krsna consciousness. That they do not know. There is no possibility, definitely. Any man can come, and we can challenge that there is no possibility of peace and prosperity without Krsna consciousness. That they do not know. Therefore it is said durasaya, the expectation, the hope which will never be fulfilled.

Bahir-artha-maninaḥ: attracted by the external feature. This material world is the external features of God. It is called maya, illusion. It is compared with the mirage in the desert. Just like in the desert the animal sees there is water and he runs after the water. And as he runs, the water also advances, the animal also advances, and at the time when he becomes fatigued and tired, he dies. So similarly, by material advancement of knowledge we are simply after that mirage water in the desert. Where is water in the desert? It is simply illusion.

Na te viduḥ svartha-gatim hi visnum. Therefore those who are not searching after Visnu, or those who are not serious about becoming Krsna conscious, or God conscious, they are simply after like that, mirage water in the desert. Na te viduḥ svartha-gatim hi visnum durasaya ye bahir-artha-maninaḥ andha yathandhair upaniyamanas. Then what about these leaders? Everyone has got some leader-this political leader, that political leader; that religious leader, that philosophical leader, scientist leader-so many. They are leading common men.

So Bhagavata says, andha yathandhair upaniyamanas te 'pisa-tantryam uru-damni baddhaḥ [SB 7.5.31]. These leaders, they are blind, and they are trying to lead other blind men. So what is the result? If your eyes are opened, then you can talk of other blind men, "Please come along with me. I shall cross the road." But if you are yourself blind, then how you can lead other blind? So the leaders, the blind men leaders, they are leading other blind men, andha yathandhair upaniyamanas te 'pisa-tantryam uru-damni baddhaḥ, although the leaders and the led, both are tightly knot by the laws of nature. This is the position.

Therefore here it is specifically said that subject matter for hearing, there are many. Many for whom? Apasyatam atma-tattvam, those who are blind for self-realization, grhesu grha-medhinam. Grhesu means in household affairs, and grha-medhinam. Grhamedhi... There are two words in the Vedic literature: one is called grhamedhi, and another is called grhastha. Grhastha means householder, and grhamedhi means living in the house, but his aim is sense gratification. And grhastha means... Grhastha is also an asrama.

According to Vedic civilization there are four..., eight divisions, varnasrama: four varnas and four asramas. Four varnas means division of social order: the brahmanas, the ksatriyas, the vaisyas and the sūdras. Similarly, there are four orders of spiritual advancement: brahmacari, grhastha, vanaprastha, sannyasa. The spiritual advancement division is called asrama. So grhastha asrama means one will live with family-husband, wife, children-but their aim is Visnu. So he is grhastha. It doesn't matter, sannyasa asrama, just like we have accepted sannyasa asrama, so aim is Krsna. Similarly, if one lives as grhastha with family living...

It depends on one's choice. If you like, if you think that accepting sannyasa asrama you will be better to advance in Krsna consciousness, then you accept it. Don't accept it is simply to make a show. But if you think that "If I live within family members, oh, that will help me more in Krsna consciousness," then live in that way. There is no obligation that you have to become a sannyasi or you have to become a brahmacari, then you can realize. No. Any platform, if your aim is Krsna and Visnu, that is your self-interest.

Guest: [indistinct]

Prabhupada: That is your self-interest. But they do not know what is their self-interest. So either he becomes a sannyasi or a grhastha, it is all useless, because his aim is missing. Therefore we should have the aim. What is the aim? The aim is Visnu, and one who has accepted this fact, that "My life will be perfect when I become fully Krsna conscious," they are called atmavit, one who knows the importance of himself.

So here... [break] ...that is also confirmed in Bhagavad-gita:

Those who are fixed up... One who is fixed up that "This is the aim of my life," his business is one, eka. And one who is not fixed up, avyavasayinam, one who has no definite aim of life, bahu-sakha hy anantas ca, he is manufacturing different types of knowledge: "This knowledge will satisfy this, this knowledge will satisfy this, this knowledge will satisfy..." No. No knowledge will satisfy you so long you are blind to see your self-interest.

So Pariksit Maharaja…, er, Sukadeva Gosvami says, apasyatam grhesu grha-medhinam. Here he has used this very word grhamedhi. Grhamedhi means just like in the ordinary sense, at the present day a householder means his aim is that "I should have a nice apartment, I should have a nice car, and I should have a nice bank balance. My wife should be very nicely dressed, my children should be nicely educated, and...," oh, in this way simply. But what is the aim of life he does not know. He is called grhamedhi.

But one who knows that "The dressing of my children or my wife, or having a good apartment or having a car, these are superfluous. My aim is how to achieve the highest perfection of life and becoming Krsna conscious," that is grhastha. He may be had with family and children, but his aim being fixed up on Visnu, he is grhastha, grhastha asrama. That family life is also asrama.

Just like this temple, you can call it is asrama, similarly, any person living with family but the aim is how to understand Krsna, he is a grhastha. And one who is missing that point, simply thinking how to materially become happy-that is not possible, but he is after that; that maya, illusion-he is called grhamedhi. Therefore that very word is used here, grhesu grha-medhinam.

So what is the business of grhamedhi? That is explained here:

[indistinct]. Those who are blind to their self-interest, or those who have not taken to Krsna consciousness, those who do not know what is the aim of life, their business is like this. What is that? The business is that nidraya hriyate naktam. At night they sleep or have sex pleasure. That's all. This is night's business. Because there are two things: day and night. So night's business is sleeping and sex enjoyment, and vyava, vyavayena ca va vayaḥ, and daytime, "Where is money? Where is money? Where is money?"

Guest: [indistinct]

Prabhupada: Fly your motorcar this way, this way and that way; find out where is money. All right, get this money, then stop. "No," he says. Diva carthehaya rajan kutumba-bharanena va. And as soon as he gets money, then immediately there is list for to purchase for my wife or to purchase for my children for to purchase for this, store, going to the store.

So this is day's business and night's business; then where is the opportunity for self-realization? If you spoil your day and night like this, then where is the possibility of self-realization? Where you get time? This is the business of grhamedhi.

But a grhastha, who is Krsna conscious from the very beginning of his life, even from the death, at four o'clock he is anxious how to perform mahgala-arati. You see? And immediately he goes to the Deity room with children, with husband or wife, and cleanses the Deity room very nicely and changes the dress of the Deity and offers flowers, because at six o'clock there will be immediately kirtana. So just after rising from the bed his business becomes Krsna, and the whole day and night, up to 10 o'clock, he is engaged in this way. So what he will dream at night: simply Krsna.

Devotees: Haribol! Haribol!

Prabhupada: Therefore his business is twenty-four hours Krsna consciousness, and the grhamedhi is simply engaged in day and night how to satisfy the senses. That is the difference between grhamedhi and grhastha. Just try to understand these two words. Grha means house. House, what is house? These four walls and a ceiling. That's all. So we are also we are also living. This room is now called sanctuary, because you are talking about Krsna, and you can make it a drinking club also. The room is the same, but when the business is different it is called sanctuary, and when the business is different it is called a brothel.

So to remain as grhastha, as householder, is not condemned, but it should be Krsna conscious. Just like in our Society there are..., some of them are grhasthas, some of them are brahmacari, some of them... Like that. There are four asramas. There is nothing condemned, because the aim is Krsna. If the aim is Krsna, then your life, your interest is all right. If the aim is not Krsna, then you're losing the opportunity of this human form of life.

Thank you very much.

Devotees: Jaya Prabhupada! [end]