Wednesday, 29 February 2012
The Supreme Personality of Godhead cannot be forgotten even for a moment by His surrendered devotees. The devotee understands that the Lord's causeless mercy is beyond his estimation; he cannot know how much he is benefited by the grace of the Lord. The more a devotee engages himself in the devotional service of the Lord, the more encouragement is supplied by the energy of the Lord. In the Bhagavad-gītā the Lord says that to those who are constantly engaged in devotional service with love and affection, the Supreme Personality of Godhead gives intelligence from within, and thus they may make further progress. Being so encouraged, the devotee can never forget, at any moment, the Personality of Godhead. He always feels obliged to Him for having achieved increased power in devotional service by His grace. Saintly persons like Sanaka, Sanātana and Lord Brahmā were able to see the entire universe, by the mercy of the Lord, through knowledge of the Lord. The example is given that a person may apparently abstain from sleep all day, but as long as he is not spiritually enlightened he is actually sleeping. He may sleep at night and perform his duties in the daytime, but as long as he does not come to the platform of working in spiritual enlightenment he is considered to be always sleeping. A devotee, therefore, never forgets the benefit derived from the Lord.
Tuesday, 28 February 2012
Monday, 27 February 2012
O Janārdana, again please describe in detail the mystic power of Your
opulences. I am never satiated in hearing about You, for the more I
hear the more I want to taste the nectar of Your words.
A similar statement was made to Sūta Gosvāmī by the ṛṣis of
Naimiṣāraṇya, headed by Śaunaka. That statement is:
vayaṁ tu na vitṛpyāma
yac chṛṇvatāṁ rasa-jñānāṁ
svādu svādu pade pade
"One can never be satiated even though one continuously hears the
transcendental pastimes of Kṛṣṇa, who is glorified by excellent
prayers. Those who have entered into a transcendental relationship
with Kṛṣṇa relish at every step the descriptions of the pastimes of
the Lord." (Śrīmad-Bhāgavatam 1.1.19)
Thus Arjuna is interested in hearing about Kṛṣṇa, and specifically how
He remains as the all-pervading Supreme Lord.
Now as far as amṛtam, nectar, is concerned, any narration or statement
concerning Kṛṣṇa is just like nectar. And this nectar can be perceived
by practical experience. Modern stories, fiction and histories are
different from the transcendental pastimes of the Lord in that one
will tire of hearing mundane stories but one never tires of hearing
about Kṛṣṇa. It is for this reason only that the history of the whole
universe is replete with references to the pastimes of the
incarnations of Godhead. The Purāṇas are histories of bygone ages that
relate the pastimes of the various incarnations of the Lord. In this
way the reading matter remains forever fresh, despite repeated
"What is the nature of the atman?" he asked politely.
"The nature of the atman," Prabhupada replied, "is eternal -- eternity, knowledge and blissfulness. Anandamayo bhyasat: atma is joy, ananda, blissful."
Prabhupada expertly gave evidence of these three qualities of the soul -- eternity, knowledge and blissfulness -- by means of crystal-clear examples. Indicating a fragrant rose on his desk, Prabhupada asked Kim: "Why have I placed this flower here? Why do I like this flower? What is the reason?"
"Because it's beautiful, perhaps?" Kim replied.
"Yes, therefore you want to enjoy. This is the nature of atma. I want to enjoy, this is blissfulness."
Similarly, Prabhupada explained, the fact that Kim was trying to be a philosopher indicated that the desire of the soul was to attain knowledge. "And why do you not like to die? Because you are eternal. Therefore atma's nature is eternal, full of knowledge, and full of bliss. Sat cit ananda." Kim wondered about the connection between the soul and consciousness.
Prabhupada expounded further. "Consciousness is the symptom of atma. Because the atma is within your body, therefore your consciousness is there. Now, because the atma is within your body, if I pinch it, or if you pinch my body, I feel pains and pleasures. As soon as the atma is not there, even it will be cut with a chopper, still there is no protest. So that atma is present within this body, that is understood by the presence of consciousness."
He gave another example: "Just like we are here in this room, but this light is the reflection of the sunshine. We understand there is sun in the sky because we are experiencing its light and heat. Similarly, because our consciousness and knowledge are there, that means that the atma is there. The same atma, when it will go out of this body, there will be no more consciousness, no more knowledge and no more feelings of pains and pleasures."
Prabhupada asked Amogha for a copy of Sri Isopanisad and requested Kim to read aloud from the invocatory verse and purport. Kim read: "The Personality of Godhead is perfect and complete. And because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as a complete whole. Whatever is produced of the complete whole is also complete by itself. And because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance."
Kim read on, but, scarcely through the first paragraph, he paused. "I don't understand that. I read the words but..."
Prabhupada was reassuring. "That requires elucidation," he said, and proceeded to give a clear explanation of the term "Complete Whole", by way of another practical analogy. Prabhupada pointed to a goblet of water on his desk: "Here is a glass of water; I am drinking. Drinking part by part. And when it is finished, the water is finished. No more complete."
On the other hand, Prabhupada explained, the Complete Whole could be compared to a glass of water that, after emptying, is still full. "A glass of water, I throw, and water again is coming. Again I throw, again it is coming. Incessantly coming, all the energies. This is the idea of God.
purnam adah purnam idam purnat purnam udacyate
purnasya purnam adaya purnam evavasisyate
One minus one equals one, not zero. One plus one equals one, not two. This is the Complete Whole. This is the idea of God."
Prabhupada further expanded his water analogy: "Just like the ocean. You take many thousands of buckets of water out, still it is complete. And again you put back many buckets, thousands, millions of buckets of water, it is the same depth. This is a material example. Try to understand God's completeness. You take millions of buckets of water from the ocean, you'll find not a drop is lost. And if you put millions of buckets of water again, not a drop is increased. Purnasya purnam adaya purnam evavasisyate. If you try to take out the complete ocean, still it will remain the ocean. This is the idea of complete."
- From "The Great Transcendental Adventure" by HG Kurma Prabhu
Sunday, 26 February 2012
Dhruva Mahārāja actually experienced that upon enlightenment of his senses on the spiritual platform he could understand the essence of Vedic instruction — that the Supreme Godhead is the Supreme Person; He is not impersonal. Dhruva Mahārāja could immediately understand this fact. He was aware that for a very long time he was practically sleeping, and he felt the impetus to glorify the Lord according to the Vedic conclusion. A mundane person cannot offer any prayer or glorify the Supreme Personality of Godhead, because he has no realization of the Vedic conclusion.
When Dhruva Mahārāja, therefore, found this difference within himself, he could immediately understand that it was because of the causeless mercy of the Lord. He offered obeisances to the Lord with great respect and reverence, completely understanding that the Lord's favor was upon him. This spiritual enlivenment of Dhruva Mahārāja's senses and mind was due to the action of the internal potency of the Lord. In this verse, therefore, the word sva-dhāmnā means "by spiritual energy." Spiritual enlightenment is possible by the mercy of the spiritual energy of the Lord. The chanting of the Hare Kṛṣṇa mantra is first addressed to the spiritual energy of the Lord, Hare. This spiritual energy acts when a living entity fully surrenders and accepts his position as an eternal servitor. When a person places himself at the disposal or order of the Supreme Lord, that is called sevonmukha; at that time the spiritual energy gradually reveals the Lord to him.
of transcendental loving service, engaging twenty-four hours a day in
the highest stage of ecstasy, and he must certainly be aloof from all
activities of sense gratification.
There are different stages of perfection according to different
persons' objectives. Generally people are karmīs, for they engage in
activities of sense gratification. Above the karmīs are the jñānīs,
who are trying to become liberated from material entanglement. Yogīs
are still more advanced because they meditate on the lotus feet of the
Supreme Personality of Godhead. And above all these are the devotees,
who simply engage in the transcendental loving service of the Lord;
they are situated seriously on the topmost platform of ecstasy.
Here Dhruva Mahārāja is advised that if he has no desire for sense
gratification, then he should directly engage himself in the
transcendental loving service of the Lord. The path of apavarga, or
liberation, begins from the stage called mokṣa. ln this verse the
word vimuktaye, "for liberation," is especially mentioned. If one
wants to he happy within this material world, he may aspire to go to
the different material planetary systems where there is a higher
standard of sense gratification, but real mokṣa, or liberation, is
performed without any such desire. This is explained in the
Bhakti-rasāmṛta-sindhu by the term anyābhilāṣitā-śūnyam [Madhya
19.167], "without desire for material sense gratification." For
persons who are still inclined to enjoy material life in different
stages or on different planets, the stage of liberation in bhakti-yoga
is not recommended. Only persons who are completely free from the
contamination of sense gratification can execute bhakti-yoga, or the
process of devotional service, very purely. The activities on the path
of apavarga up to the stages of dharma, artha and kāma are meant for
sense gratification, but when one comes to the stage of mokṣa, the
impersonalist liberation, the practitioner wants to merge into the
existence of the Supreme. But that is also sense gratification. When
one goes above the stage of liberation, however, he at once becomes
one of the associates of the Lord to render transcendental loving
service. That is technically called vimukti. For this specific vimukti
liberation, Nārada Muni recommends that one directly engage himself in
Srimad Bhagavatam 4.8.61
viṣayī durjana, sadā kāma-rata,
kichu nāhi mora guṇa
gopīnāth, āmāra bharasā tumi
tomāra caraṇe, loinu śaraṇa,
tomāra kińkora āmi
gopīnāth, kemone śodhibe more
nā jāni bhakati, karme jaḍa-mati,
gopīnāth, sakali tomāra māyā
nāhi mama bala, jñāna sunirmala,
swādīna nahe e kāyā
gopīnāth, niyata caraṇe sthāna
māge e pāmara, kāndiyā kāndiyā,
korohe karuṇā dāna
gopīnāth, tumi to' sakali pāro
durjane tārite, tomāra śakati,
ke āche pāpīra āro
gopīnāth, tumi kṛpā-pārābāra
jīvera kāraṇe, āsiyā prapañce,
līlā koile subistāra
gopīnāth, āmi ki doṣe doṣī
asura sakala, pāilo caraṇa,
vinodá thākilo bosi'
Saturday, 25 February 2012
In Vrindavan the effulgent ground is fashioned with many very wonderful colorful cintamani jewels. The trees and vines are full of blissful spiritual fruits and flowers. Birds make a great tumult by reciting the hymns of the Sama Veda, and the lakes and streams are filled with transcendental nectar.
May my heart meditate on Vrindavana in this way.Vrindavan is illuminated by numberless moons of spiritual bliss. It is cooled by the sweet nectar of spiritual love, and it is filled with desire trees and many hosts of madly cooing birds. Whose heart will not run to Sri Sri Radha and Krishna, who enjoy eternal transcendental pastimes in that Vrindavan?
A person absorbed in the most wicked sordid deeds, who once bows down to offer respect to a blade of grass in Vrindavana, at once becomes a very pious person. At the end of his body, by the mercy of the Supreme Lord, who has all power to unshackle one from the bond of karma, he certainly attains the otherwise unattainable lotus feet of Lord Krishna.
Selected Verses by Visvanatha Cakravarti
Let me glorify Vrajabhumi, the place where Sri Krishna enjoyes transcendental pastimes. Simply by drinking with their ears the nectarian description of Brajabhumi, the liberated souls abandon the bliss of impersonal brahman and yearn to attain the land of Vraja.
With a pure heart, let me worship Vrajabhumi, which is the from of sweetness of meditaiton on Sri Krishna, which is eternal, transcendental, blissful, peerless, and which, although it cannot be understood by ordinary people, is easily understood by its residents.
Some portion of transcendental Vrindavan becomes visible in this world at the time of Lord Krishna's manifest pastimes. Conditioned souls think Vrindavan is material, although actually it is spiritual and beyond their ability to understand or describe it.
The peerless and supremely sweet land of Vrindavan is the blissful abode where the Supreme Personality of Godhead enjoys pastimes. It is the incarnation of the Lord's form and is non-different from Him.
- Srila Prabhupada Letter to Gurudasa, Los Angeles, February 13, 1968
tries to invent some means to understand the Absolute Truth. The best process is to accept the instructions of the previous acaryas and follow them. Then God realization and self-realization become extremely easy. By following this easy method, one is liberated from the contamination of the material modes of nature, and thus one can certainly cross the ocean of nescience, in which there are many miserable conditions. By following in the footsteps of the great acaryas, one associates with the hamsas or paramahamsas, those who are completely freed from material contamination. Indeed, by following the instructions of the acaryas one is always freed from all material contamination, and thus one's life becomes successful, for one reaches the goal of life.
>>> Ref. VedaBase => SB 7.9.18
Death is as sure as Death.
Therefore fall at the Lotus Feet of the Lord begging for always remaining in the divine nectar of the Holy Name as the Holy Name is non-different from Krishna. If we ask the Lord for material benedictions like wealth, beauty, power, knowledge, followers, opulence - out of His kindness He will fulfill all our desires but what good will it do for us? Can it save us from the clutches of death which is approaching us with every passing second? Can it wake us up to our true glory as spirit souls who are eternally servants of God? Can it help us experience the pleasure obtained by engaging in devotional service to the Lord? These desires can surely help us to forget the Lord and get more entangled in our own complexities.
It is repeated again and again in the scriptures that even the highest amount of charity, sacred baths, renunciation, sacrifices are not even one-hundreth of the merit one gets by chanting Hare Krishna. This merit does not refer to any ordinary pious merit achieved by performing any material activity but this merit refers to awakening of the already existing pure love of Krishna which is deep rooted in our heart and overcoming the illusory state of consciousness in which we are accustomed to only think of 'I and Mine' as the all in all reality, which is the sole cause of our suffering.
So, let's try to awaken that pure love already existing in our heart by sincerely worshiping the deity of Hari-Nama. Chant Hare Krishna and discover real happiness in the company of the Lord.
So the idea is... Try to understand this fact. Krsna does not require your nice dress or nice flower or nice food. Krsna does not require. But if you give Him, then you become benefited. It is Krsna's favor that He's accepting. The example is given: Just like if you decorate the original person the reflection of the person in the mirror, it also appears decorated. So we are reflections. In the Bible also it is said that man is made after the image of God. So our, as Krsna is transcendental, we... He has got two hands, two legs, one head. So man is made after God means we are reflections of the image of God. Not that we manufacture, imagine some form according to our form. That is mistake.
The Mayavadi philosophy is like that. It is called anthropomorphism. They say that: "Because the... The Absolute Truth is imperson, but because we are persons, we imagine that Absolute Truth also person." Just the opposite. Actually that is not the fact. We have got this personal form as reflection of God. So in the reflection, if the original person is benefited, the reflection is also benefited. That is the philosophy. The reflection is also benefited.
So if you decorate Krsna, so you become decorated. If you satisfy Krsna, then you become satisfied. If you offer nice foodstuff Krsna, then you eat them. Perhaps those who are outside the temple, they have never imagined such nice foodstuff. But because it is being offered to Krsna, we have got the opportunity to take it. This is the philosophy. So you try to satisfy Krsna in all respects. Then you'll be satisfied in all respects. This is...
Krsna does not require your service. But He kindly accepts. Sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Krsna is asking you that: "You surrender unto Me." It does not mean that Krsna is lacking one servant, and if you surrender then He'll be profited. Krsna can create millions of servants by His only desires. So that is no point. But if you surrender to Krsna, you becomes saved. You become saved. That is your business.
Krsna says: aham tvam sarva-papebhyo moksayisyami. You are suffering here. Just like without any shelter. You see so many people loiter in the street, no aim, no life. We go in the beach side. We see so many boys and girls, without an aim, loitering, do not know what to do, all confused. So... But if you take shelter of Krsna, then you'll know: Oh, I have got now shelter." There is no more confusions. There is no more hopelessness. You can understand it very well. And I receive so many letters daily, how they are hopeful in Krsna consciousness.
So Krsna has come here, has descended, to collect some servant, that is not the fact. If we agree... Instead of becoming Krsna's servant, we are servant of so many things. We are servant of our senses, and sense activities. Kama, krodha, lobha, moha. Actually the whole world is serving the senses, servant of the senses. Godasa. But if we engage the senses in the service of Krsna, then we shall no longer remain the servant of the senses. We shall be the master of the senses. Because we, we, we shall not allow our senses to be engaged otherwise. That strength we shall get. Then we shall be safe.
The sadhu... I have explained several times. Sadhu means devotee. Sadhu does not mean the worldly honesty or dishonest, morality or immorality. It has nothing to do with material activities. It is simply spiritual, sadhu. But sometimes we derive, "sadhu," a person's material goodness, morality. but actually "sadhu" means in the transcendental platform. Those who are engaged in devotional service. Sa gunan samatityaitan [Bg. 14.26]. Sadhu is transcendental to the material qualities. So paritranaya sadhunam. The paritranaya means to deliver.
Now if a sadhu is already delivered, he is on the transcendental platform, then where is the necessity of delivering him? This is the question. Therefore this word is used, vidambanam. It is bewildering. It is contradictory. It appears to be contradictory. If a sadhu is already delivered... Transcendental position means he's no longer under the control of the three material modes of nature, goodness, passion and ignorance. Because it is clearly stated in the Bhagavad-gita: sa gunan samatityaitan [Bg. 14.26]. He transcends the material qualities. A sadhu, devotee, Then where is the question of deliverance? The deliverance... He does not require deliverance, a sadhu, but because he is very much anxious to see the Supreme Lord eye to eye, that is his inner desire, therefore Krsna comes. Not for deliverance. He's already delivered. He's already delivered from the material clutches. But to satisfy Him, Krsna is always...
Just like a devotee wants to satisfy the Lord in all respects, similarly more than the devotee, the Lord wants to satisfy the devotee. This is the exchange of loving affairs. Just like in your, in our ordinary dealings also, if you love somebody, you want to satisfy him or her. Similarly, she or he also wants to reciprocate. So if that reciprocation of loving affairs is there in this material world, how much it is greatly elevated in the spiritual world? So there is a verse that: "Sadhu is My heart, and I am also the sadhu's heart." The sadhu is always thinking of Krsna and Krsna is always thinking of His devotee, sadhu.
It is Krsna's pastime that He comes. He... When He comes, of course, He works something. The The work is to give protection to the sadhu and to kill the asadhu. But both the activities are His pastimes. He's not envious. He cannot be envious. The killing of the demons, that is also His affection. Just like sometimes we punish our children, we give him a very strong slap. That is not out of love. There is love. So when Krsna kills a demon, the, the business is not on the platform of material jealousy or enviousness. No.
Therefore it is mentioned in the sastras that even the demons, who were killed by Lord, they also get immediate salvation. The result is the same. Just like Putana. Putana was killed. Putana wanted to kill Krsna, but who can kill Krsna? That is not possible. She was killed. But she was killed, but what was the result? The result was that she got the position of Krsna's mother. Krsna accepted her as His mother.
These are explained in the Bhagavatam, Uddhava explained to Vidura that Krsna is so kind, God is so kind, even the person who wanted to kill Him with poison, she was accepted as mother. Such a kind God, Krsna, that "Whom shall I worship others, except Krsna?" This example is given. So actually Krsna has no enemy. Here it is said: na yasya kascid dayitah. Dayitah means favor. Nobody is favored. Na yasya kascid dayito 'sti karhicid dvesyas ca. And nobody is His enemy. But who can be His enemy, who can be His friend?
Ref. VedaBase => Srimad-Bhagavatam 1.8.29 -- Los Angeles, April 21, 1973
mam ca yo 'vyabhicarena
sa gunan samatityaitan
So we should be Krsna conscious.
yah pasyati sa panditah
He is giving the description of pandita in three ways: "One who sees all women except his wife as mother -- he is pandita One who takes others' money as garbage on the street -- he is pandita. And one who sees everyone, even to the ant, like himself, that ‘If I, if somebody pin, pricks pin on my body, I get, I suffer. I feel pain. So why shall I give pain even to an ant?' " Atmavat sarva-bhutesu. In a higher sense...
Just like Vaisnava. Vaisnava, Prahlada Maharaja. He is feeling for... Para-duhkha-duhkhi. This is Vaisnava's business, because a Vaisnava, when he comes to become Krsna conscious, he can understand that "What I was previously and what I am now." Actually one is... He's happy. He feels that... Yam labdhva caparam labham manyate nadhikam tatah. "So why these people should suffer without Krsna consciousness?" That is samah sarvesu bhutesu. Therefore preaching required. He preaches.
So Prahlada Maharaja said that "I know..." Tvad-virya-gayana-mahamrta-magna-cittah. "I can... I have no problem because I have understood what is the value of chanting Your holy name. But I have got another business." What is that? Soce tato vimukha-cetasah: "I am simply concerned with these rascals who are not Krsna conscious." Soce tato vimukha-cetasah: "They are busy that maya-sukhaya bharam udvahato vimudhan [SB 7.9.43]. for maya-sukha, temporary material happiness, they have made very, very gorgeous arrangement," very, very big, big skyscraper building and very, very nice road, very, very nice car, and nice dress, nice this, nice nightclub, this club -- simply for maya-sukhaya. "This happiness is temporary. Still, they have forgotten Krsna, which will make their life successful and happy. They do not know." Maya-sukhaya bharam. Bharam means humbug, humbugism. Maya-sukhaya bharam udvahato vimudhan [SB 7.9.43]. "Those who have arranged like that," soce, "I am lamenting for them." This is Vaisnava. Para-duhkha-duhkhi krpambudhir yas tam aham prapadye.
na veda kascid bhagavams cikirsitam
tavehamanasya nrnam vidambanam
na yasya kascid dayito 'sti karhicid
dvesyas ca yasmin visama matir nrnam
So Kuntidevi is clarifying the matter that people may think that Krsna was partial to the Pandava family and He was envious to the Kurus because He always took part on behalf of the Pandavas. That has been described. So just like worldly men, we, we make some friends, and we make some enemies. To somebody we are envious, and to somebody we are very friendly. This is material nature. The material nature means to become envious, generally. And if somebody satisfies my sense gratification, then he's friend. That is also temporary. As soon as the sense gratification process is disturbed, then again envious. The real nature is enviousness. So Kuntidevi says that "Because You are playing the part of human being, and it appears that You are partial to somebody and You are envious to somebody, this is vidambanam; this is Your misleading. Actually You are not like that. Actual... But because You are playing the part of the ordinary human being, not ordinary, but as human being, so Your dealing like that appears that You are, to some, to somebody You are very partial and somebody You are inimical."
But that is not the fact. People cannot understand Krsna because Krsna can be understood by the devotee only.
naham prakasah sarvasya
mudho 'yam nabhijanati
loko mam ajam avyayam
Those who are mudhas, they cannot understand Krsna. Krsna is playing, although like that, ordinary human being. The mudhas cannot understand. Just like Krsna killed Putana, but she got elevation to the position of His mother. Superficially it appeared that Krsna killed the Putana, but Putana, Krsna took her as her (His) mother. Although she came to kill Krsna with poison on her breast, but Krsna thought that "This woman has come to kill Me, but because I have sucked her breast, she is My mother." So any way, the service side, Krsna always accepts, a little service. Therefore in the Bhagavad-gita it is said, svalpam apy asya dharmasya trayate mahato bhayat. Svalpam asya.
Friday, 24 February 2012
The Vedic scriptures say:
go-koṭi-dānaḿ grahaṇe khagasya
- Caitanya Caritamrita Adi 3.71
This transcendental vibration--by chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare--is the sublime method for reviving our Krsna consciousness. As living spiritual souls we are all originally Krsna conscious entities, but due to our association with matter since time immemorial, our consciousness is now polluted by material atmosphere. In this polluted concept of life, we are all trying to exploit the resources of material nature, but actually we are becoming more and more entangled in our complexities. This illusion is called maya, or hard struggle for existence over the stringent laws of material nature. This illusory struggle against the material nature can at once be stopped by revival of our Krsna consciousness.
- Srila Prabhupada
Tuesday, 21 February 2012
[Above: Maharaj Pariksit punishing the Personality of Kali for spreading Irreligion]
In Bhagavad-Gita it is mentioned that transcendental knowledge or, the science of relationship of an individual soul with the supreme was first given to Vivasvan (The demigod presiding over the Sun planet) about 120 million years ago. Vivasvan then gave this knowledge to Vaivasvata Manu, and he in turn gave it to Iksvaku, who bought the knowledge down to earth. Iksvaku belongs to a kingly order known as Raghu dynasty in which Lord Ramacandra appeared.
An important point to understand from this is that knowledge of Bhagavad-Gita was generally meant for kings and leaders so that they could rule the kingdom with spiritual conceptions and considerations of life and guide the citizens to connect with the Supreme Lord. Today, unfortunately the situation is completely opposite. Modern leaders who have no scruple are occupying political posts without transcendental knowledge, and this is resulting into all kinds of problems. There is so much sectarianism and lack of cooperation everywhere. Even among personal relationships we find so much sectarianism. There is no cooperation among countries, friends, families, religion and so on. Even husband-wife relationships are filled with all kinds of quarrels. The root cause of all this is people are working with material conceptions of life.
Therefore in order to avoid the situation as we face today, it was crucial for kings in Vedic times to be thoroughly educated in the science of Bhagavad-Gita so that they could effectively rule and guide the different members of the society to achieve the ultimate goal of life. Unless we see things with spiritual conceptions, our vision is certainly going to be defective.
There is a great need for the leaders to be educated in the science of Bhagavad-Gita if at all they want to bring about sanity in this world.