Fest BOM 1974-04-01 Lord Rama Appearance--Maha-mantra --etc
ANNOUNCER: The following is a lecture
with His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda,
recorded on the 1st of April, 1974, in Bombay, India.
PRABHUPĀDA: kalā DEVOTEES: kalā
niyamena
tiṣṭhan
nānā
avatāram
akarot
bhuvaneṣu
kintu
kṛṣṇaḥ
svayam
samabhavat
paramaḥ
pumān
yaḥ
govindam
ādi
puruṣam
tam aham
bhajāmi
bhajāmi [Bs. 5.39]
ramante
yoginaḥ
anante
satya
ānande
cit-ātmani
iti
rāma
padena
asau
param brahma
iti
abhidhīyate
abhidhīyate [Cc. Madhya 9.29]
ramante
yoginaḥ
anante
satya
ānande
cit-ātmani
iti
rāma
padena
asau
param brahma
iti
abhidhīyate
abhidhīyate [Cc. Madhya 9.29] [splice]
Rāmādi-mūrtiṣu kalā- niyamena tiṣṭhan [Bs. 5.39].
Rāma, Nṛsiṁha, Varāha, Vāmana, Paraśurāma, Balarāma,
Buddha—there are innumerable incarnation of the Supreme Personality of Godhead,
rāmādi, of whom Lord Rāmacandra is the chief.
So, Rāmādi-mūrtiṣu kalā- niyamena tiṣṭhan [Bs. 5.39].
Kṛṣṇa simultaneously existing with His innumerable incarnation like Rāma,
Nṛsiṁha, Varāha, ity ādi.
Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarot [Bs. 5.39].
So Kṛṣṇa accepted so many innumerable incarnations, but the Supreme Personality,
parama-puruṣa, is Kṛṣṇa.
Rāmādi-mūrtiṣu kalā- niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayam kṛṣṇaḥ svayaṁ samabhavat [Bs. 5.39].
In spite of His coming in different multi- incarnations, He personally also descends.
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo [Bs. 5.39]
The Supreme Personality.
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi This is the prayer offered by Lord Brahmā.
Then again, in the Sātvata Purāṇa the explanation of Rāma is given.
Rāma, the word comes from the ram-dhātu, ramante.
Ramante means fulfilling desires.
So ramante yogino ’nante.
Those who are yogis….
Karmī, jñānī and yogi.
And amongst the yogis, the bhakti-yogī is the topmost.
yoginām api sarveṣāṁ mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ [Bg. 6.47]
So yogis, they are not interested with material enjoyment
because material enjoyment is temporary.
So ramante yogino ’nante.
Everyone is seeking after happiness, blissful life.
But those who are less intelligent, mūḍha,
they are satisfied with temporary so- called happiness of material existence.
But yogis are not like that.
Yogis are interested in the permanent happiness.
Ramante yogino ’nante, not ante.
Antavanta ime dehāḥ.
Anta means this body.
Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ [Bg. 2.18].
“But within the body, the proprietor of the body is nitya.
So nityo nityānām.
If I am nitya, eternal, then I should be interested in eternal happiness.
But the eternal happiness is not possible to enjoy by this body.
Therefore it is said, ramante yoginaḥ anante.
So ananta-ramaṇa, that is the description of Rāma.
Rāma means ananta- ānanda, unlimited happiness.
Iti rāma-padenāsau paraṁ brahmābhidhīyate [Cc. Madhya 9.29].
Rāma is paraṁ brahma, and Kṛṣṇa is also paraṁ brahma.
Kṛṣṇa is recognized by Arjuna after understanding Bhagavad-gītā:
Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12].
So there is no different between Rāma and Kṛṣṇa.
Kṛṣṇa is also paraṁ brahma and Rāma is also… [break] …of Lord Rāmacandra.
So we Vaiṣṇava, we have equal faith and obeisances to all viṣṇu-mūrtis,
rāmādi-mūrtiṣu, Rāma, Nṛsiṁha, Varāha, Nārāyaṇa, Mahāviṣṇu….
There are Advaitam acyutam anādim ananta-rūpam [Bs. 5.33].
But we Gauḍīya Vaiṣṇava or Madhva-Gauḍīya Vaiṣṇava,
we are worshiper of Lord Kṛṣṇa mūrti.
Lord Rāmacandra’s mūrti and Kṛṣṇa’s mūrti, there is no difference.
But as I have already explained, Kṛṣṇa paraṁ brahma full-fledged,
and Lord Rāmacandra is also paraṁ brahma,
but He did not exhibit His full-fledged opulence.
These are very confidential things, but still,
on the birthday of Lord Rāmacandra
we offer our respectful obeisances at His lotus feet
so that He may be merciful upon us to bestow His bhakti,
devotional service.
We are all fallen souls.
We have no power to approach the Supreme Personality of Godhead.
But as it is directed by the śāstra,
Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Cc. Madhya 17.136].
So although there is no difference between Śrī Rāma and Śrī Kṛṣṇa,
but one devotee is attracted by one feature of the Lord,
and the other is attracted by other feature.
Sometimes it so happened that Kṛṣṇa disappeared
from the rāsa dance and the gopīs were very much eager to find out Kṛṣṇa again.
So when they were too much eager to see Kṛṣṇa, where He is,
Kṛṣṇa appeared as Nārāyaṇa, four-handed Nārāyaṇa.
The gopīs saw nārāyaṇa-mūrti but did not become attracted by Him.
All the gopīs said, “Oh, He is Nārāyaṇa.
Let us offer our respect,” and they went away.
Actually there is no difference between Kṛṣṇa and Nārāyaṇa. [splice]
But gopīs were not very much interested with Nārāyaṇa.
They wanted Kṛṣṇa, although there is no difference between Nārāyaṇa and Kṛṣṇa.
Similarly, although there is no difference between Rāma and Kṛṣṇa,
some devotees are attracted with rāma-mūrti
and some devotees are attracted with kṛṣṇa-mūrti.
But factually there is no difference.
But in the śāstras it is said that if you chant the name of Viṣṇu, Viṣṇu-sahasra-nāma,
by chanting one thousand times Lord Viṣṇu’s name
is equal to one name of Rāma.
And by chanting three times the name of Lord Rāma
it is equal to one name of Kṛṣṇa.
This is the verdict of the śāstra.
So when we chant Hare Kṛṣṇa, Rāma is there already, three times.
It is not that because we are chanting Hare Kṛṣṇa we are neglecting Rāma, no.
With each Kṛṣṇa name there are three times Rāma name.
That is the verdict of the śāstra.
Besides that, we are chanting also Hare Rāma.
Hare Rāma and Sītā- Rāma the same thing.
Hare Kṛṣṇa Hare Kṛṣṇa or Hare Rāma Hare Rāma, there is no difference.
This is also [indistinct], Hare Rāma Hare Rāma Rāma Rāma Hare Hare.
In the śāstras it is recommended, Agni Purāṇa,
Brahmāṇḍa Purāṇa, Kali-santaraṇa Upaniṣad,
the hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare.
Besides that, when we chant Kṛṣṇa’s name, we chant also Lord Rāma’s name.
Just like in the prayer offered by Śrī Caitanya Mahāprabhu,
Kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa he
kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa he
kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa rakṣa mām
kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa pāhi mām
rāma rāghava rāma rāghava rāma rāghava rakṣa mām
kṛṣṇa keśava kṛṣṇa keśava kṛṣṇa keśava pāhi mām [Cc. Madhya 7.96].
So devotees, they always chant together Kṛṣṇa’s name and Rāma’s name.
Subtitles by Gaurāṅga Sundara Dāsa, Causelessmercy.com