Srimad-Bhagavatam 1.2.13
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Vrndavana, October 24, 1972

Pradyumna: Translation: “O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties, or dharma, according to caste divisions and order of life, is to please the Lord Hari.”

Prabhupada: Atah pumbhir-dvija-srestha varnasrama-vibhagasah. Varna and asrama. This varnasrama is very important thing in the human society. Unless one accepts these principles of varna and asrama, they’re animal society. That is not human society. Four varnas—the brahmana, ksatriya, vaisya, and sudra, four divisions of the society; and asrama, spiritual order—brahmacari, grhastha, vanaprastha, and sannyasa. This is Vedic culture, varna and asrama. That is accepted as human society.

In the Visnu Purana also it is said,

varnasramacaravata purusena parah puman visnur aradhyate pantha nanyat tat-tosa-karanam

The whole aim of life is to achieve the favor of Visnu. Om tad visnoh paramam padam. That is the Rg-Veda mantra. To reach Visnu. But they do not know the goal of life. Na te viduh svartha-gatim hi visnum [SB 7.5.31]. They do not know. Anyone, or any society who does not know the aim of life, they are in the darkness. Actually, at the present moment especially, the whole human society has missed the point. They are trying to be happy by material adjustment. By social adjustment, by political adjustment, by economic adjustment, or by religious adjustment, they are trying to make the whole human society happy, but Bhagavata says, durasaya ye bahir-artha-maninah. This is something which is beyond the fulfillment of hopes. This hope will never be fulfilled. Durasaya. Bahir-artha-maninah. Because they have accepted the external energy of the Supreme Personality of Godhead, bahir-artha.

Just like this body. Your body, my body, this is bahir-artha, external. Just like my, this wrapper. This is external. Real person is the soul. But they have no information of the soul, neither information of Visnu, the origin of soul. They are interested with the external body. That is called bahir-artha. Bahih means external. Artha means interest. Just like you have seen, our, in our Bhagavata, the picture, that one lady is taking care of the cage, and the bird within is dying. So bahir-artha-mani means this, that we are taking care of the body, external body, but not taking care of the soul within. This is the civilization of cows and asses. Sa eva go-kharah [SB 10.84.13]. Go means cows, and khara means asses. Therefore here it is said, atah pumbhir dvija-sresthah.

Dvija-sresthah. In that meeting of Naimisaranya, there were all best brahmanas, the ksatriya and the vaisyas. They are supposed to be twice-born. One birth by the father and mother, and the other birth is by the guru and Vedic knowledge. The guru is the father and Vedic knowledge is the mother. This is in Aryan civilization, this varnasrama, varna: brahmana, ksatriya, vaisya, sudra. Sudras are once-born. They have no ceremony for twice-born. Or one who is not twice-born, he’s a sudra. If the twice-born ceremony is not observed, is not observed, then it is sudra. Or act…, practically at the present moment, even in India, these ceremonies are not accepted or they do not care for it. And what to speak of other countries. Therefore the conclusion of the sastra is kalau sudra-sambhavah. In this age of Kali, there are only sudras. Practically there is no brahmana, no ksatriya, no vaisyas. Maybe some vaisyas. But this is the position.

But here it is said, varnasrama-vibhagasah. Unless one, unless the society comes to the institution for accepting these four varnas and asrama, it is not human society. And in the human society there is understanding of God, not in the animal society. Therefore as the institution of varnasrama is now abolished, people are becoming godless. Because varnasrama means the institution or a set-up of society where gradually one can understand Visnu and worship Visnu. Visnur aradhyate. That is the system. Not that so-called brahmana and so-called ksatriya, they have no information of Visnu, and they are declaring, “I am brahmana,” “I am ksatriya.” They are called, according to sastra, brahma-bandhu, dvija-bandhu. Dvija-bandhu. One who is born of a brahmana family or a ksatriya family or vaisya family, but do not act as brahmana, ksatriya, and vaisyas, they are called dvija-bandhu. They are not accepted as dvija. Stri-sudra-dvija-bandhunam trayi na sruti-gocara.

This Mahabharata was compiled by Vyasadeva for this purpose because stri, women; sudra, the fourth class of the society, laborer class, worker class; stri, sudra; and dvija-bandhu, and persons who are born in the families of brahmana, ksatriya, but they do not act, they are called dvija-bandhu. For them, this Mahabharata was compiled. It is called “Fifth Vedas.” Four Vedas: Sama, Yajur, Atharva…, Sama, Yajur, Rk, Atharva. So this Vedic language cannot be understood by the less intelligent class of men who are known as woman, sudra, and dvija-bandhu, stri-sudra-dvija-bandhunam. In the Bhagavad-gita also it is said,

mam hi partha vyapasritya ye ’pi syuh papa-yonayah striyo vaisyas tatha sudras te ’pi yanti param gatim [Bg. 9.32]

So when one becomes Krsna conscious, it does not matter whether he’s a stri or a sudra or a dvija-bandhu. Te ’pi yanti param gatim. They also can be elevated to the highest platform of perfection.

So that is Krsna’s special favor. Ordinarily, this is the formula. This formula. What is that? Dvija-sresthah, atah pumbhir dvija-sresthah. This is the ordinary formula. Atah pumbhir, pumbhir dvija-srestha varnasrama-vibhagasah. It is based on the varnasrama division. Svanusthitasya dharmasya samsiddhir hari-tosanam [SB 1.2.13] Everyone must have perfection, but people are not interested what is the perfection of life. Neither they know what is the position of perfection. The perfection is hari-tosanam, to satisfy the Supreme Personality of Godhead. It doesn’t matter what you are. If you are brahmana, by your activities, satyam samo damas titiksa, by your austerity, knowledge, you satisfy Krsna, the Sup…, Visnu, the Supreme… Krsna and Visnu, the same. Visnu-tattva…, Krsna is the origin of visnu-tattva. Aham sarvasya prabhavah. Krsna says. He is the origin of Visnu also. Sarvasya. Because in the creation, Brahma, Visnu, and Mahesvara. The origin of original demigods of this creation. Brahma is the creator, Visnu is the maintainer, and Mahesvara, or Mahadeva, or Lord Siva, is destroyer. The three deities in charge of three departmental activities. So Krsna says, aham sarvasya prabhavah. That means He’s the origin of Brahma, He’s the origin of Visnu, He’s the origin of Lord Siva. Aham sarvasya pra…, mattah sarvam pravartate. So therefore, here it is said, hari-tosanam. If we satisfy Hari, the Supreme Personality of Godhead, He includes everything. Sarvasya prabhavah. You do not require to satisfy separately other demigods. There is no need.

The example is given: yatha taror mula-nisecanena trpyanti tat-skandha-bhujopasakhah. Just like pouring water in the root of the tree, automatically you water the branches, the twigs, the leaves, the flowers, and everything. This is the way. Pranopaharac ca yathendriyanam. You supply foods to the stomach, and automatically the energy will be distributed to other parts of the body. You do not require to supply food to the eyes, to the ear, to the nose. No. Simply supply food to the stomach and the energy will be distributed. Similarly, samsiddhir hari-tosanam [SB 1.2.13]. If you simply satisfy Hari, the Supreme Personality of Godhead, then you satisfy all others. Tasmin tusto jagat tustah. Just like you know the story, in Mahabharata, that Duryodhana planned… Duryodhana… Once Duryodhana satisfied Durvasa Muni very nicely, and Durvasa Muni wanted to give him some benediction, “Now you take some benediction, whatever you like.” So Duryodhana was very cunning. His only aim was how to cheat the Pandavas. So he said, “My dear sir, I shall ask you some day. Not now.” So “All right.” So when the Pandavas were in the forest and Duryodhana’s plan was how to tease them. So he approached Durvasa Muni, “My dear sir, you wanted to give me some benediction. I have come for it.” “Yes” “Now, you go to the Pandavas with your all disciples, sixty-thousand disciples, and you go when Draupadi has taken her food.” So Durvasa Muni one day… Because he wanted to give that benediction, he approached the Pandavas in the forest. And it is the duty of the ksatriya to receive the brahmanas. So they were, they were, they had finished their lunch, and Durvasa Muni came. So how they can deny? They are ksatriyas. “Yes, my lord. You can, you are welcomed. Just take your bath, and we are making arrangement…” What arrangement they will make? In the forest? So they were perplexed.

So Krsna, kaunteya pratijanihi na me bhaktah pranasyati… Krsna’s vow is that He will see always His devotees are protected. So when they were perplexed, Krsna came. Krsna came that “What is the problem?” They explained, “This is the problem.” Then asked Draupadi that “You have already finished…” Because Draupadi had an, a benediction that so long she does not take his (her) lunch, any number of men come, she, she will be able to feed. That was his (her)… But she had finished her lunch. then Krsna said, “Just go, find out some foodstuff, any little in the kitchen.” They said, “No, everything is finished. There is no food.” “No, just try to see.” Then, in one pot, they saw a little sak, a vegetable, was stuck up. So they brought it and Krsna took it, immediately. So as soon as Krsna took, all the Durvasa Muni and company, they, they felt that their belly is filled up. Tasmin tusto jagat tustah. So they were feeling ashamed that “How we shall go? We cannot take any food?” So they fled away from the Ganges.

So the process is this, actually. If you can satisfy Krsna, if Krsna says, “All right,” then every, everything is all right. Bas. This is Krsna consciousness movement. Somehow or other, you satisfy Krsna. Samsiddhir hari-tosanam [SB 1.2.13]. Then you have all perfection. Very simple method. You try to satisfy Krsna, and your everything satisfied. Every, everything is perfect. Krsna also says that. It is not very difficult to satisfy Krsna. Krsna is so kind, He says, patram puspam phalam toyam yo me bhaktya prayacchati. Krsna says, “You want to feed Me. That’s all right. You collect little flower, patram, a little leaf… Whatever you… Not that all. Any one of them.” Patram puspam phalam toyam, a little water, yo me bhaktya prayacchati. Real thing is bhakti, love, devotion. Not that Krsna is asking you, “Bring volumes of luci, puri, kacuri, halava.” No. Krsna wants your love. Real thing. Bhaktya. Yo me bhaktya prayac… Krsna is not beggar, neither Krsna is hungry, that He has come to your place to eat something. That’s not the position, Krsna’s. Krsna wants only your love. Just like father takes the responsibility of the whole family. He works hard day and night to maintain the family. He expects only love from his wife and children. That is the impetus of economic development. Otherwise he’s earning daily thousands and lakhs of rupees. It is not that he will eat. He will eat that four capatis. That’s all. Worth six annas. But he works so hard just to be satisfied that his wife, his children love. When he comes at home, he sees them very satisfied.

Similarly, Krsna has expanded this family. Ekam bahu syam. He has become so many living entities. What is the idea? Anandamayo ’bhyasat. Because He’s anandamaya, He wants to enjoy the love exchange between the living entities. That is His purpose. Otherwise, why He has created? He wants love. But these rascals, they have forgotten that thing. They are saying, “There is no God. I am God. I am enjoyer.” Instead of loving God, they are becoming “God.” This has killed the whole situation. Therefore Krsna comes, and He wanted to reestablish that reciprocal exchange of love which is called bhakti. You love Krsna, and Krsna loves you. Krsna loves you, even without your love. Otherwise, how you are eating? You, why, you cannot live even for a moment without Krsna’s mercy. That’s a fact. Eko bahunam yo vidadhati kaman. So Krsna comes.

Krsna, when He says, dharma-samsthapanarthaya sambhavami yuge yuge, this is real dharma. Dharma means dharmam tu saksad bhagavat-pranitam [SB 6.3.19]. Dharma means the what is enjoined by the Lord, God. What God says, that is dharma. God says, “Do this.” That is dharma. Not that you manufacture your dharma. God says, Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. Sarva-dharman parityajya mam ekam saranam… [Bg. 18.66]. This is dharma. Anything beyond this, all nonsense. They are not dharmas. Dharmah kaitavah. Cheating, simply cheating. Therefore Bhagavata says, dharmah projjhitah atra kaitavah: “All rascaldom dharma is thrown away, kicked out.” This is dharma. Dharmam tu saksad bhagavat-pranitam [SB 6.3.19]. This is dharma.

Therefore here it is same thing is confirmed. Svanusthitasya dharmasya samsiddhir hari-tosanam [SB 1.2.13]. You are religious. That’s all right. But the purpose of religion is to satisfy the Supreme Lord. That is perfection. It doesn’t matter. Because it is said, varnasrama-vibhagasah. A brahmana, brahmana-varna, he can satisfy Krsna by his tapasya, by his truthfulness, by his knowledge of the sastras. He can preach the knowledge of the sastra to the world. He can eat on behalf of God. Therefore according to Vedic civilization, there is brahmana-bhojana. Brahmana-bhojana means whatever a brahmana eats, it means God is, Krsna eats through the brahmana. Therefore brah…, brahmana… In Vedic civilization there is no daridra-bhojana. There is no such word. Now they, they have manufactured: refugee-bhojana, daridra-bhojana. But the, the real is brahmana-vaisnava-bhojana. Because through the mouth of the brahmana and Vaisnavas, those who are real brahmana… So this is the samsiddhir hari-tosanam [SB 1.2.13]. You may remain a brahmana. That’s all right.

Just like Arjuna. Arjuna was a ksatriya. He was not a brahmana; he was ksatriya. He was not a sannyasi; he was a grhastha, king. His business, he knew how to kill. So by killing he satisfied Krsna. Samsiddhir hari-tosanam [SB 1.2.13]. This is the whole purpose of Bhagavad-gita. He was unwilling to kill, and Krsna was inducing him, “You must kill.” And when he agreed to kill, then Krsna became satisfied. He became perfect. These are the evidence. The purpose is to satisfy Krsna. When he was denying to fight, that was his own satisfaction. “I shall not kill my grandfather, my nephews, my brother on the other side. If they die, I shall be unhappy. So what is the use of killing them?” These are all sense gratification, so-called nonviolence. A devotee does not know what is violence and non- violence. He wants to satisfy Krsna. That’s all. They do not know what is morality or immorality. They want to satisfy Krsna. Just like the gopis. At dead of night, they went to Krsna. This is immorality. But they did not know what is morality or immorality. They must go to Krsna. Samsiddhir hari-tosanam [SB 1.2.13].

So anyone, in whatever position he may be, it does not matter. Everyone should try to satisfy Krsna. Mad-yaji mam namaskuru. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. This is perfection of life. Always think of Krsna, man-manah. “Always become My devotee,” mad-bhakta. “Always worship Me,” mad-yaji. “Always offer your obeisances unto Me,” mam namaskuru. “But I have got other religion, Sir. Why shall I think of You only? I have to think of Goddess Kali. Otherwise I cannot eat meat.” Therefore Krsna says, sarva-dharman paritya… “It is all nonsense. Give up all this nonsense.” Sarva-dharman parityajya mam ekam [Bg. 18.66]. “Simply unto Me.” Ekam. “Don’t bother with other demigods. They are My servants. You are not to satisfy My servants.” Of course, those who are real servants, that is different.

So this is the real dharma, samsiddhir hari-tosanam [SB 1.2.13]. If you, someway or other, can satisfy Krsna… Just like Arjuna, by killing, he sat… Killing art is not very good art. But because by killing he satisfied Krsna, Krsna gave him certificate, bhakto ’si priyo ’si me, “Oh, you are My very dear friend.” Because Krsna’s purpose was to kill the demons. Paritranaya sadhunam vinasaya ca duskrtam [Bg. 4.8] So Arjuna helped to kill the demons and fulfill the desire of Krsna. And therefore he became perfect by killing. So if you do anything which is sanctioned by Krsna, or by His bona fide representative, that is real dharma. Samsiddhir hari-tosanam [SB 1.2.13].

Thank you very much. Hare Krsna. (end)