Anavrittih shabdat. Lecture 3
Bhakti Vijnana Goswami · Radhadesh · 2004
Chapters
Sambandha-jnana and prayojana in practice
So yesterday I was talking about different conceptions of God and how these different conceptions of God determine
or in other words, if we call it in familiar terms as sambandha-jñāna, how our sambandha-jñāna determines our understanding of prayojana. How our understanding of who God is and who we are in relationship with God ultimately also determines our final goal and final destination.
And overall relationship towards religion and towards religious practices. There is a very important notion here that theory is not all.
We may have a very correct sambandha. We may have a very correct understanding of who God is. And still, we may have a wrong understanding of prayojana. And in our practice, our practices will be faulty because
uh we have to clearly understand that there is a theoretical knowledge and realized knowledge, jñāna and vijñāna, the familiar term from the seventh chapter of the Bhagavad-gītā.
And there is a very interesting concept that is that can be philosophical atheism. And philosophical atheism, we all understand and we don't subscribe to it. Philosophically, we are not atheists.
But at the same time, even though philosophically we may not be atheists we may still be atheists psychologically.
There is a philosophical atheism which is doctrine and we may not share this doctrine, we may not really uh accept this doctrine, but psychologically we may still be atheists.
And psychological atheism is the state of consciousness which considers ourselves most important. Because what is atheism? Atheism means that we are God. We are the Lord of this creation.
And we may not theoretically accept it, but still within the heart we have a hard time to accept another view that we are not God.
After so many years in this movement we still may have difficulties with accepting that we are not God. Because ultimately what it means that I am God, it means that I'm most important.
And God is only as important as He relates to me, right? So this is what is called psychological atheism and we have to really watch our heart who we are within our heart.
Weaknesses of the heart in practice
We may not be, from the doctrinal point of view, be atheists, but we still may remain at ease within our heart.
And this is what Bhaktivinoda Ṭhākura and Śrīla Prabhupāda and of course Krishna in the first place call Khrida Urbaliam Kridaya Daur Baliam that's what is actually we are dealing with when we are trying to understand what salvation is and how to achieve salvation.
And yesterday I touched a little bit on the subject matter when I described this story when
Viman came from the heavenly plane, and Viman, the messenger from the heavens, suggested to Mudgalarisi, come on, get serious, let's go to the heaven. And he rejected flatly.
You know, after thorough consideration he rejected it. But you know, this is very serious question. I you know, if I'm to be honest, I'm not hundred percent sure that I would reject this.
I would probably think what's wrong with going to heaven, you know, there's nothing wrong. We can be there for some time, we can enjoy. What's really wrong? It's nice there, nice pious people living there, so nice.
Why not go and have a little look there? So, but it still means it's again. It's uh it betrays uh this This hṛdayasya daurbalyam.
Or we may reject it because we have this theoretical notion that yes, yes, yes, I only want Krishna. Like also, especially if somebody else watches us what we are doing, right? You there are some witnesses.
We may very bolt say to this messager of Haven. Get lost. I will remain here and I will only go to Krishna's abode. But then when we're alone, we would think such a fool you would.
It's a little bit like the story which Satinand Maharaj told about the subject. No, I don't need this subject. And then you think, my goodness, what did you do, you fool? So this is all you know weaknesses of the heart.
And in this fifteenth chapter in which we started to describe because this 15th chapter particularly deals with the subject matter of liberation and describing this mechanism of liberation and the role of the daurbalya, Śrīla Prabhupāda
ends this 15th chapter by paraphrasing Bhaktivinoda Ṭhākura. With your permission, I will read what Śrīla Prabhupāda writes and I will also read what Bhaktivinoda Ṭhākura writes in his purport to the last verse of this 15th chapter of Bhagavad-gītā.
And it's extremely interesting because he touches this particular point, he hammers this point, weakness of the heart.
Śrīla Prabhupāda writes at the end of the purport. The first fall down is caused by the desire to lord it over material nature. Thus one gives up the transcendental loving service of the Supreme Lord.
The second weakness of the heart is that one increases the propensity to lord it over material nature. He becomes attached to matter and the possession of matter.
The problems of material existence are due to the weaknesses of the heart. In this chapter, in the first five verses, describe the process of freeing oneself from these weaknesses of the heart.
And the rest of the chapter from the sixth verse through the end discusses Purushotama Yoga.
So this is basically the paraphrase of Bhaktivinoda Ṭhākura to the same verse where Bhaktivinoda says approximately the same thing, but with some slightly more clear emphasis, I would say.
Bhaktivinoda Ṭhākura writes: during the sādhana stage of bhakti-yoga, three great anarthas, unwanted things are to be removed by the power of sādhu saṅgha and by surrendering to the limbs of śuddha-bhajana. The jiva's first weakness of the heart is the desire to enjoy māyā by misusing the freedom which was bestowed upon him in his pure state by Bhagavan himself.
Later on, while wandering in the material world, he developed his second weakness of the heart, which is the attachment of sense objects.
Among these weaknesses of the heart, hṛdaya-daurbalya, attachment to the material world, is the third anartha. All other anarthas are generated from these three weaknesses of the heart.
So, can we say again the first weakness, please? First weakness of the heart is the desire to lord it over material nature.
Second weakness of the heart is the general attachment for the sense objects, which is coming from this first weakness. Desire to lord it over. You become attached to the sense objects.
And the third weakness of the heart is the attachment to the world, which is full of sense objects.
This is how it is developed, so how it actually how the process of degradation takes place within our heart and how we are being bound and being entangled in this world.
Role of absolute truth and Vedas
And yesterday I mentioned this. I mentioned that this fifteenth chapter, Lord Krishna, after describing this problem of entanglement, he says that there are three features of the Supreme Lord, of the absolute truth.
Brahmajyoti, Paramātmā and Bhagavān, and all three features actually work together to help one to get the freedom from this material entanglement.
But as I also said they may give us freedom, but they also may as well give us entanglement.
is description of how the hymns of the Vedas create and beautify is description of how the hymns of the Vedas creates and beautify this material world. Actually, Bhaktivinoda Ṭhākura explains that what are the leaves for the tree?
Besides that, they nourish the tree. Another function of the leaves is they make the tree beautiful. So the hymns of the Vedas in the similar way they make our existence in this material world very attractive.
You know, they explain how you can be really enjoying in this material world. So this is uh this is uh what is going on, and I said that while
saying that, for example, Brahman, and Krishna says how Brahman manifests in this world, how Brahman manifests in this world. Yeah.
As the light, as the light of the sun, as the light of the moon, as the light of the fire, as the fire within our stomach.
This is all different manifestations of fire and different manifestations of this spiritual energy after all. So they can uh they can increase our desire to enjoy this world.
You know the light of the moon increases our desire to enjoy. The light of the sun increases our desire to enjoy. But at the same time if we use them properly, the light of the sun can illumine our consciousness.
In our Veda it is said that by the light of the sun you can develop strong knowledge, which ultimately will help you to get liberation.
And again, the fire in the stomach also can help you to develop the desire to liberate, to be liberated, especially if it's weak. That's that's my personal problem. In any case.
So and in the same way Paramātmā within the heart or Lord Īśvara uh the manifestation of the Lord uh within this material world also can give you the fruits of your karma and can really push you or uh facilitate your enjoyment
in this world, perpetuate your staying in this world, but the same Paramātmā from within the heart can help you to achieve liberation. And the Vedas again, which gives us the understanding of the person God.
And that's the only source where we can get the understanding and the conception of personal God as is very strongly stated within this 15th chapter.
Again, the Vedas can be the cause of entanglement, and the Vedas can and should be the cause of liberation.
Detachment as condition for liberation
So, what is the deciding factor here? Why? In one sense, in one case in some cases all these aspects of the Lord help one to get entangled and in other cases they will help us to get liberated? What is the deciding factor?
What is the what is the trick what should be there how we should switch this you know there are two modes and how we should switch what is the trigger which would switch it from another from one mode to another mode our free will
desire yes but it's much more precisely stated in the same 15th chapter. Our attitude. Ultimately, it's our attitude. And what should be our attitude which will help us to get free from this material world?
With the help of the Vedas, with the help of the sun, with the help of moon and with the help of anything else. What should be the attitude? What should be the mood which helps us to do this?
How it is stated in the 15th chapter of Bhagavad-gītā, specifically in the fourth verse of the 15th chapter of Bhagavad-gītā. Who remembers? Is it Nirvama Bhuhai?
Yeah, this is the fifth verse, but before that, just before that, Krishna says, Ashvathaminam Suviruda Mulam. Asangha Sastrena Dridhana Chitva. Asanga Sastrena Dridhana Chitva.
This Suvirudha Mulam, this Ashvatha, this tree of material God, which has such a deep, deep, deep roots within our heart. Sudheruda mulang. Asanga Sastrena Dridena Chitva. How we can cut it down. Asanga detachment.
The mood of detachment. And this is this is how this is the preliminary condition of liberation, preliminary state of liberation, the first condition for our fitness to be liberate for for our uh you
know if we want to have the eligibility to be liberated, this is the preliminary condition, asangasastrena dridena uh chitwa by this asanga or by Ragya.
So and today I will specifically deal with this subject matter on describing the topic of the Vedic sound, how important it is to have this attitude of detachment.
This is actually in my consciousness extremely important point.
And we know that all the Vedas and Krishna says about this in Bhagavad-gītā and many other places in the Vedic literature, it is said that the Vedas are specifically created by the Lord.
This is the manifestation of His mercy. Being merciful, Maya Mugda Jivarnahi Svatach Krishna Jyan. Because Maya is, because Jiva is Mukha. Because it's bewildered by Maya. Maya Mukha. Jivarnahi Svatah Krishna Jyan.
Therefore, this natural jnana Krishna, natural knowledge of Krishna, does not appear in our heart.
And therefore, Jivire Kripaya Koila, Krishna Veda Puran. Therefore Krishna Dvipaya Navyasa, Krishna himself and his literary incarnation gave this Veda Puran. Being merciful, this is Jivari Kripaya, because he wanted to manifest his mercy.
And also Prabhupada, he explains that all the Vedas in the introduction of Bhagavad-gītā, all the Vedas are given, all the Vedic vibrations are given for us to concentrate ourselves, to withdraw ourselves from this attachment to this world and to transfer our consciousness to the spiritual sky.
Material creation through cosmic sound
So today I will try to explain how it happens by explaining first the opposite process, the process of entanglement through the sound.
And in the third canto of Śrīmad-Bhāgavatam, Lord Kapiladeva says that the sound is the first element which entangles jiva.
And in the purpоrtе of Śrīla Prabhupāda explains that as much as the sound is the first element which attracts Jiva to this material world, in the same way the sound can liberate jiva.
So, first I want to read a very extremely interesting and very deep verse from the 11th Canto of Śrīmad-Bhāgavatam with the purport by Viśvanātha Cakravartī Ṭhākura. It's it's a very interesting description.
It's the 71st verse from the 12th chapter of the 11th Canto of Śrīmad-Bhāgavatam where Krishna after explaining to Uddhava different processes.
Krishna explained to Udava Varnashrama Dharma, Krishna explained to Uddava Karma, Kanda, different sacrifices. Krishna explained to Uddava Yoga. Krishna explained to Uddava Bhakti Yoga.
And ultimately, Uddhava became totally bewildered. He looked at Krishna and he said, My dear friend, I don't understand anything anymore. I'm totally completely confused.
Because you explained to me so many different things and I don't know what to do because I cannot go, you know, all these different directions at once. Please tell me very clearly what should I do.
So by you know hearing this inquiry of Uddhava, Krishna explains this first verse in this 12th chapter of the 17th verse in the 12th chapter of the 11th canto. Krishna gives reply to his bewilderment.
And in my consciousness, this reply is even more bewildering than anything else which Krishna said before. Because it's not that obvious what Krishna is saying here.
But with the help of Viśvanātha Cakravartī Ṭhākura, we can actually explain and understand something very beautiful and very important for all of us.
The Supreme Personality of Godhead said, My dear Uddhava, the Supreme Lord gives lives to every living being and is situated within the heart and within the life there as primal sound vibration.
The Lord can be perceived in his subtle form within the heart of by one's mind, since the Lord controls the minds of everyone, even the great demigods
like Lord Śiva. The Supreme Lord also assumes gross form as the various sounds of the Vedas composed of short and long vowels and consonants in different intonations.
It's clear right now it's ultimately for you clear what you should do. You know, Uddhava, he's pleading with tears in his eyes. Please explain to me what I should do.
And Krishna pronounces this extremely difficult and esoteric verse. But the explanation of this verse is also very interesting and very esoteric as well.
Viswanatha Cakravarti Thakura explains that here Krishna is describing the process of creation of this material world. And he says that the process of creation of material world is coming from the Lord Himself.
And he says that first prana or life energy impregnated with nada and nada is the sound vibration. Nada is another name for transcendental sound. Nada is the sound.
So he says that prana, the life energy, impregnated with the sound, with this, with the with this sound, and with this prana. First, Lord Himself enters Muladhara Chakra of Lord Brahma.
He enters the lower chakra of Lord Brahma. So this is the first step.
The Lord Himself to facilitate the you know the way word jivas jivas who are kind of lost uh to enjoy this material world and to create this world he, first enters as paravak, as the highest distinction or the highest division of the speech, he enters lowest chakra of Brahma.
Then it is said, then he enters, after this, he enters Manipura Chakra. And in the Manipura Chakra of Lord Brahma, he enters as Pashyantiva. I will very shortly explain what it all means.
And then he says he enters the Vishuddha Chakra of Lord Brahmā as Madhyama Bak. And then he comes out from his mouth as Vaikari Vak or as the words of the Vedas, as the gross speech or as the gross sound vibration.
So I believe that it has not become more clear what we should do after this explanation.
Four levels of Vedic speech
So it required a little more explanation for this.
But this is actually originally, this is all coming. what is being described here is the stages of the sound vibration which is on the transcendental plane is not different from the Lord Himself.
The stages of the sound vibration, stages of transformation of the sound vibration, of the sound becoming more and more gross until it becomes the sounds of the Vedas.
The sounds of the Vedas which are mentioned here in this verse, all these Swaras, all these vowels, all this you know Udgata and Anugata, all these different accents and emphasis which are there in the Vedas? They are the material from which Brahmā creates this world. This is the material cause of this creation.
He takes the sounds of the Vedas, which are the ultimate transformation of this
transcendental sound, which originally comes within the body of Brahmā as the Lord Himself, as the original speech, as Paravak. So ultimately it becomes the gross speech, and the gross speech is the material
from which Lord Brahmā creates this world. And this is described in, uh, in, uh, Vedānta-sūtra, in the third chapter of the first, uh, book of Vedānta-sūtra, it is explained there that how Lord Brahmā creates this world.
Lord Brahmā is sitting there in his lotus flower, in his lotus posture, and all of a sudden he notices that you know the words of the Vedas are coming from his mouth. The sound of the Vedas is coming from his mouth.
And then he takes these words and he meditates on these words and the form appears. The gross form appears from the gross sound of the Vedas. Like it is said, he is he's meditating on the word ate and demigods appears.
Then he meditates on the word cow and the form of cow appears. Or he pronounces this, actually he pronounces this sound vibration.
Because ultimately everything which we have here has this, you know, the vibration as the as the basis. As as uh and it is uh there is a specific word there in this uh Baladev's it's uh description from Rigveda.
It's coming from Rigv Veda. And he also creates the human being by pronouncing the word... What is the word? It's a strange word. Ashigram. Ashigram. Ashigram means the one who has a lot of blood.
You know, so he he creates this, he he pronounces this word, and then human, here you are, you know. Human being with a lot of blood inside. You know the devils are different.
But this concept of four levels of speech and I will now explain more carefully and again this is extremely important are originally coming from Rigveda.
In Rigveda, which is the original Veda, the most ancient Veda, if we take the position of the modern scholars, but in our position, all the Vedas are eternal.
So in Rig Veda, in Rig Veda, it is said that Vak, or Goddess Vak, or this original shakti. And in the Vedas it is said, vak vai Brahma, the speech, the sound vibration is Brahman himself, is God. It's not different from God. It has four divisions.
Chatvarivak it is said there. And it is said that there is a funny story that the three divisions are hidden. And only one part of the speech is open.
And there is a funny story there in the Vedas, in uh in one Brahmana, uh in uh I believe in Satapatha Brahmana, it is said there that uh the Indra he killed Vritrasura, he hurled his vajra.
And but because Vritrasura was so powerful demon, you know the demigods they were not sure Whether he's killed or not. Whether he is maybe he's pretending to be killed and he's there, but they were really afraid.
So, Indra and other demigods they were hiding away in the bushes and they were looking and you know they were not completely sure what happened.
So Agni said, oh sorry, no, not Agni, Vayu said, I will check it out, whether he is killed or not. But I have one condition. I need this Soma Ras. I need to drink as the reward the Somaras.
So, take great, you know, you go check it out if he is dead or not. And then come back, and while Vayu, he looked and he saw he he he kind of you know touched his heart you know and he made sure he's dead.
And he came back very like a messenger of the victory, you know. Here I am, Jai, Haribou, he is dead. Give me somarasa.
And then Indra he said, wait a second, I killed him. This guy only just, you know, looked whether he is killed or not, but I killed, I also need some somarasa.
And Vayu said, no, no, I need some, that was my condition. So they started quarreling with each other.
And ultimately they came to Prajapati, and Prajapati said, okay, you Vayu, you drink half, and you Indra also drink half.
And Vayu, but you Vayu drink the first gulp. And Vayu being clever, he drank in one gulp three-fourths of the cup.
So, but before they got said, what if you uh they asked Indra, okay Indra, you killed, but that was long ago. What will you do?
What good will you do if you if we will give you this somarasa? And Indra said, I will make the speech for you distinct. I will make the sound for you distinct.
And you know, when Vayu drank the three-fourths of the cup, Indra took this cup and he saw only one-fourth of the cup is there. And he was really frustrated. He drank it very quickly.
And then he said, For this, for this offense, I will only do, I will only make one part of the speech distinct. You will only be able to hear one part of the speech. So this is the story behind this.
This is which is there in Vedic literature. And now we will more elaborately try to describe what is the three levels of sound or four levels of sound.
Four levels of sound vibration and four energies which are invested in each division of the sound vibration of the sound.
So as I said the names, Sanskrit names for those of you who love Sanskrit, and I'm sure all of you love Sanskrit, they are called Vaikarivak, which is the grossest speech, then Madhyamavak, Pasyantivak, and finally Paravak.
Vaikarivak, Madhyamavak, Pasyantivak and Paravak.
And basically what it means, it means that when let's I will describe the same thing in a very simple example so it will help you to understand what it means and what how it relates to us.
This description which is given in the Śrīmad-Bhāgavatam in the 11th canto, this is the creation on the level of samasti, on the universal level. If you take the same creation process which is taking place in our own life, because we also create something, we constantly create.
We are little Brahmas. He has four heads, we only have one head, but basically we're doing the same thing.
We create our little world, you know, like people they have little apartments somewhere in some, you know, in some city, and they create some, you know, sofa there and you know pillows there and some little light there and they look and they see, you know, this is this is good. I created my Lord here.
So this is what is going on on the Vyasti level, on the level of individual consciousness. So basically what it means that originally the desire the desire is coming from where? What is the origin of our desire?
Not from Krishna exactly. Because we have the freedom. Where it is coming from? The desire is coming from the soul. And what is this desire which brought us here?
Yeah, the desire to lord it over, the desire to enjoy, the desire and this desire has the subtle form, it's spiritual by nature, because it's coming from the soul, it's spiritual by nature, and it has this nature of this transcendental sound vibration. In other words, from the soul, the soul is vibrating. The soul, conditioned soul, which wants to lord it over material nature vibrates this desire.
What is this desire? I want to enjoy. The little tiny soul, which is one-tenth thousandth parts of the tip of the hair cries and yells and says, I want to enjoy, I want to enjoy, I want to enjoy.
That's the vibration which is coming and it's very strong vibration. So then what is happening after that? After that, this desire agitates the intelligence.
This desire being a little more gross, it agitates the intelligence, and the intelligence creates the image of what we want to enjoy with.
The intelligence of the buddhi, this capacity within the man, which uh uh which actually, you know, like Krishna says this capacity of within the man to determine the goal you know the soul is just saying I want to enjoy. So intelligence, the function of intelligence is to figure out what you want to enjoy with.
You know, and the intelligence creates the image, the uh attractive image of we want to enjoy.
And on the level of intelligence, this sound vibration which originally is coming from the soul which has the transcendental nature takes the certain shape. For example, you want to enjoy by flying in the air.
So this image of uh of the airplane appears. I want to fly, you know. And you see some man with a big, you know, wings or whatever. This desire which is there.
We can see, you know, and through the history of the humanity always there were some people who wanted to fly. Right? Why they wanted to fly? Because this is a special way to lord it over material nature.
You're you're flying there, you know, and you're looking and everything is so small and you're so big and you're there you know and you enjoy you know and you and the wind is there and you are you're controlling this material nature.
So um when this desire becomes... When this desire becomes more concrete, it takes the shape of idea. Idea has the shape and form.
And this idea is called paśyantī-vāk. The sound vibration on the level of intelligence is called paśyantī-vāk, and this paśyantī-vāk basically means the idea which has the image, which has the visible form.
And then when you want to elaborate on this, the mind comes into picture. After the intelligence, the mind is taking this image which is there.
And the mind, on the level of intelligence, you have very concentrated thought pattern. But then on the level of mind, when on the level of logic, on the level of reasoning, it gets what? It gets expanded.
It gets elaborated. And you get subtle creation. The subtle creation, if you want to enjoy, if you generally want to enjoy, then your intelligence figures out and says to you, you want to enjoy by flying. So fine.
Then the mind, what does it do? The mind is figuring out how to fly, right? He creates all these designs of, you know, planes and this and that, all this, you know, uh, all these drawings.
On the level of... and this is called when we hear within our mind the speech and we hear it all the time, right? Somebody is speaking there all the time.
Sometimes it's speaking in English, sometimes it's speaking in Russian, sometimes it's speaking in different languages, but somebody always speaks.
So this speech on the level of the mind is called madhyamā-vāk. The energy of madhyamā-vāk or the division of madhyamā- vāk.
And the function of this particular division of this original energy, Vakshakti, is to elaborate and to really figure out how to enjoy. And then after that, what happens after that? After that, you start speaking.
You speak in a gross way and you explain to everyone. This is, my dear friends.
Or as such a svāmī would say, my dear devotees, this is how we can enjoy, you know, we can create this airplane and I figured it out. I know how to do this. Let's do it.
And everyone, you know, being very excited that we can enjoy by this airplane starts making this airplane and sure enough you're flying from one country to another very soon. So this is how it works.
And this is the four levels of speech of which we can distinctly hear from others only the fourth one. We cannot hear what one thinks. Thank God. Because if we would hear it, everyone would be in trouble.
We don't know the inner desires which are there on the more subtle level, on the level of intelligence, and we don't know, of course, the original dirty desire to enjoy this world.
We don't hear it so so clearly. We only hear what one speaks. So, this is this four levels of speech, or the four levels of sound vibration by which the creation takes place, the gross creation of this material world.
If you don't mind, I I'll just speak a name. Madhyamavak and the the fourth one Baikari Vak. Baikari is the external the external speech, the gross speech. Madhya Mavak for the original or the soul? Paravak. Paravak.
P-A-R-A-P-Y. Paravak. P-A-R-A. Yes. Madhyama is the thought level, the level of the mind. Pasyanti. On the level of voodhi. Pasyanti vaka. Or actually pasyanti means something which you can see. Something which is illuminated.
Energies active in levels of speech
So you see this image on this level, you have the idea, and this idea is visible. So now there are three shaktis three particular shaktis which are invested on the three levels of this speech.
In the fourth level of speech by karivak, the gross speech, there is Kriya Shakti or Creative Energy. The gross speech has the potency, when you speak, it has the potency to move the things in this world, to change this.
Actually, Śrīla Prabhupāda once he very beautifully explained it.
Once he was passing by a skyscraper in Manhattan, and there was a disciple disciples behind him. So he looked behind and he asked the disciples what is the beginning of this skyscraper, how this skyscraper started.
And somebody said, oh somebody made this, you know, somebody made the, you know, the drawings, or somebody said somebody put the bricks and somebody said something else and so far about that.
No. The skyscraper started because somebody started speaking about the skyscraper. This is the beginning.
This creative power, the power, actually when we want, like for example, if we want to force somebody to do something, what we do? We yell at him, right?
This is this is the the ultimate manifestation of this Kriya Shakti.
You know, you yell at somebody and this somebody starts running around and doing something for you. So this Kriya Shakti or creative energy is invested into this level of speech.
In the level of Madhya Mavaka, there is jnana shakti or the energy of knowledge.
And the level of uh mind when when uh you think something in the mind then this jnana śakti manifests when you hear this speech within the mind then you know all these different uh elaborations and how to achieve your goal that that's all coming from this jnana
shakti uh in the in the uh mind and then on the level of intelligence there is who can guess which shakti is there on the level of intelligence. Which material Shakti is invested in the level of intelligence.
The Ichashakti. Yes. Right. Icchā-śakti, yes.
The Shakti or willpower, the energy of desire because the intelligence is this function within our subtle body which sets our desires, sets our goals, and helps us to achieve these desires, which pronounces these desires, makes these desires visible.
And therefore, as Prabhupāda says, this whole material world is create, it's a it's a perverted reflection on the water of desire. This material creation is coming from this original perverted desire to lord
it over, which takes shape of this Paśyantī Vāk, which is by the way vibrating in the in our navel, in this Manipura chakra. Actually all our desires are coming from the navel. Did you notice it?
You know, when you desire something very strongly, you know, it's coming from deep down. You know, and then it comes here, and then it comes from your mouth.
So what I have few minutes to speak and uh there is uh so many other consequences of these understandings and there is of course there are uh uh we know there are three levels of
our existence jāgrat, svapna and suṣupti and they are corresponding with this Vaikharī Vāk, Madhyamā Vāk and Paśyantī Vāk with this gross speech which is jāgrat and then svapna on the level of the mind we exist and then on the level of intelligence there is uh this suṣupti or deep sleep.
And there are some other, and of course there are sthūla-deha or our gross body, then there are sūkṣma-deha, our subtle body and there are kāraṇa-deha. Kāraṇa-deha is this deha or body of intelligence. Kāraṇa means the cause, the body which causes everything in this world.
So what I wanted to say now is very very important. How and I will only touch it because I only have a few minutes to speak.
Reversing entanglement through chanting mantras
This is how the sound becomes more and more gross, and this is how the sound helps us to get entangled in this world. So by the very sound vibration, we can reverse this process.
And actually, the process of chanting of the mantras is exactly the opposite uh we're turning away this whole process that's what we are trying to do when we chant Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma
Rāma Hare Hare because when we chant Hare Kṛṣṇa, first how we chant it? Whether we chanted it? On the level of what? On a speech. On a gross speech. You know, we only chant it with what? With the lips and with the tongue.
You know, first we take, we try to do this. We get this idea from the Vedic literature that there is the Supreme Person. We get this idea from the Vedic literature and then the Vedas give us
Abhidheya or the process how to achieve this Supreme Person. And they say you chant mantras. You chant mantra oṃ. And tomorrow we maybe uh we'll be chanting this mantra because it's also very important.
Uh and or chant Hare Kṛṣṇa mantra or chant any other mantra. It doesn't really matter because you chant this mantras and you start chanting it. How you chant it on the level of Vaikarī-vāk.
You're just chanting it with the lips. There is a very nice description of this process in English language, idiomatic description. It is called lip service. Right?
So in the beginning our service to the Lord is on the level of the lips, lip service. We're just saying something. We don't really mean it, right? Because because the desire to enjoy is still there, right?
We're changing and we're trying to overcome this desire, but desire is there.
So by chanting in this on the level of the vaikarī-vāk on the level of the gross sound, and this is called how it's called in our in our jargon in, our terms, how this chanting is called? Nāmābhāsa. Not nāmābhāsa.
It's called Nāmāparādha. It's called Nāmāparādha. When we only chant it with the lips and with the tongue, it's nāmāparādha.
Because actually what happens, we chant it on the level of Vaikarī-vāk, but on the level of Madhyamā-vāk, we chant something else, right?
We chant with the tongue, Hare Kṛṣṇa, Hare Kṛṣṇa, and then the mind at the same time think, you know, would be nice to enjoy this or that or her or somebody else, it would be really nice.
And the mind is trying to figure out how to do this. But the tongue is going on Hare Krishna Hare Krishna Krishna Krishna Hare Hare.
And then of course on the level of Pasyanti Vak God knows what is happening and you know but Krishna he sees he he hears everything he not only hears what we speak he only hears what we think and what we desire and what is even deeper than this.
So and then as Krishna says in the Bhagavad-gītā, it's like aroma coming from the soul, the aroma of all, shall we say the stink of the desire and Krishna he smells this stings. It still stings.
Even though he's chanting mantra. Therefore it's aparādha. It's it's actually the uh the offensive stage of chanting. Then after prolonged chanting, you know we start chanting where? In the mind, right?
If we really if we really do this properly, if we chant properly, then inevitably the mind should start chanting together with us. And this is the chanting.
Now we're chanting on the level of Vaikharī vāk and on the level of Madhyamā vāk, on the level of the thought pattern, on the level of the mind.
But still, on the level of intelligence is still, you know something else is going on so uh but if we continue chanting what should happen this speech
or this sound vibration has to penetrate. level of our desires and actually as Prabhupada explains
and this is actually very deep and it's coming from this description and from the Varnavada theory which I will not definitely describe now.
But Prabhupada says the only thing actually there are two things which you have to do to reverse this process of material creation or material entanglement and to activate this process of liberation by the sound.
Anavriti Shabdat Anavriti Shabdat to activate this process to help the sound vibration to penetrate deeper and deeper within your existence, you need only two things. Only two things.
First, you have to pronounce all the syllables properly. And this is as I said, is coming from this Varnavada theory which explains that the syllables of Sanskrit alphabet they already contain the energy. It's Krishna.
All these syllables it's already Krishna.
It is uh described in Lakṣmī Tantra and in Pañcarātra literature that the goddess Lakshmi actually speech speech the power of speech is the body the body of goddess Lakshmi is contained from different syllables. All these 52 syllables from this akshara from this Sanskrit alphabet they are there in the different links of Goddess Lakshmi.
And uh when we pronounce this we will definitely get the result, but there is another condition which actually helps us and which is very necessary for us to reverse this process and with