Bhagavad-gita 3.27
Bhakti Vijnana Goswami · Dubai · 2017
Chapters
Recitation of Bhagavad Gita verses
Om namo bhagavate vāsudevāya, om namo bhagavate vāsudevaya. Om namo bhagavate vāsudevaya, Nārāyaṇam namaskṛtya naram caiva nārōttamam, devīm sarasvatīm vyāsam. Tato jayam udīrayet.
Tato jaya mhiya. Most nearly knife to kill I will read I will read twenty six uh verse of the third chapter of 27th verse of the sixth of the third chapter of Bhagavad Gita entitled Karma Yoga prakriteh prakrite kriyamanani, Kriyamani, Gunahi, Karmani, Sarvasah, Ahankara, Vimudhatma karta aham eti manyate prakriteh kriyamanani Gunaik karmani sarvasha, karmani sarvasha, ahankaravimudhatma dhatma, kartaha mutimandyate, prakriteh kriyamanani, gunaikarmani sarva shaha, Ahankaravimu dhatma, karta mati manyate, mati manyate. Prakrit. Prakritika. Kriyamanani. Kriyamanani. Kya ja kar. Kiya jakat. Gunaih Gunon kidvara, gunon kidvara, karmani, karma, karma, sarvasha, sarvasha, sar Sabipakarke, Ahankaravimuda, ahankar se mohitma atma. Aham mehu Itti isprakar isprakar Manyate Sochtahe Sochta Very good mah. How do you learn Mahay? Kje prabhavse mohagrasta hokar apne apko samasta karmonka karta manbotka he uh nn man beita beita ha jabke uh uh vasta me ve prakritiikung tinongun uh dwara uh uh sampan kia jatehe Dovyakti uhin mese ek uh Krishna Bhamanamrit uhanabhavit uh Hay or dustra uh boutic chetana vala he samana star par Par kariakartehue uh Samanpad par Pratitho Saktehe Kintu uh me uh uh cash anyway, maybe I should read in English.
Akash akashpatalka uh Antar Rahtahe uh Bhotik Chetanavala Vyakti ahankarke karan uhswasta rahtahe ki vahi sabhi uhastunka kartahe Vahajah nahi janta kisarka rachana prakritwara hui heo paramesverke adjaksata aggja adjaksame Karyakartihe boutik boutiktavadi viakti uh yahnahi janta ki uh antatto uhatva vaha krishna ke adhine he. Ahankaravash esavvy har karya ko svatantra rupse karte ka Ka shretahe or a hi unke agyanka lakaakshon uh Useah Gatana hiki uh uske uh is uh tull tata suksma shari ki rachana prakriti dwara bhavanki ad yaksata me ki gai he ataha uh usarishari ktaha Mansik Karya Krishna Bava Namrit Me Rahkar Krishna Kisevva me uh tatpar uh honachaye agnivyakti yaha buljataheki bagavan uh uh Hrishikesh uh Holton Kahlatihe uh Arthatve shirki indrijon ki. Swami he indri triptikele indrionka nirantar upayok karteh rahnes ve nankarke karan vastutaha mohagrasta rahtahevaha Krishna ke Sat apne sashvat uh some some banda core uh bull jatta here.
Anyway, I'll speak in English.
Krishna Pistay Bhutale Srimati Bhaktividanta Swami Nitinamina, Namaste, Saraswati Devi, Goravani Pracharini, Nirvis Susannavadi, Paschatades. Sri Krishna Chaitanya Prabhunitananda Syadvaita Gadhatara Sivasadhi Guru
Bhakta Vrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare Can we read the translation once again? Yeah? Okay.
Ji Vatma Ahankati Prabhupsi Mhograshoka Apni Apu Samastukar Moka Karta Man Bhakta, Jabki Vasam may Prakrati Kitinu Gunodvara Sampanaki So how come mohasta hai is the uh even
False ego as the main problem
bahut muskill here. Ah my hindi my prayas prayas bolsactahu like in my Hindi Bahut Kam here is like Angresi Asanisi Bonivala who
It's a little difficult to switch off. Hare Krishna. I'm very happy to be with you here this evening. Bah Prasanaya Tare Shama Hare Vish.
Well today I will speak a little bit on this verse which is dealing with the most important problem which we all have.
The main problem which we all have is a hangar. Ahankar matlap false ego ahankar gavatlabar uh false conception of what we are and what we're supposed to do in this life.
In Bhagavad-gītā Krishna starting from the third chapter explains the reality. In the second chapter he gave a very not very systematic description of the spiritual sign.
But starting from the third chapter he starts going very systematically. The two will full under the systematic basic uh and uh he starts with the most important aspect of our life which is activity karma
orti he karma said you Ultimately he wants us to bring to very elevated states of consciousness and he will speak about this uh in a later chapters, like in ninth chapter about love of God.
But uh uh the starting point of uh any spiritual life is this what we are doing every day in our life.
And unless we understand how to deal with our problems on a daily basis and what we do uh while we live uh in ordinary life, and unless we do it properly, There is no question of more elevated states of consciousness.
Very often, unfortunately, especially in the West, when people hear this very lofty, elevate philosophy of Krishna consciousness, they try to jump there by bypassing normal gealings and the proper rules of conduct.
Working with the proper consciousness
But ultimately it doesn't work because uh you have to go gradually step by step. And uh we should start uh in understanding what should be our consciousness when we act in this life.
Sometimes people uh when they are disgusted with their activities, with karma, with the problems which they accumulated due to their karma, they try to avoid activities and they go somewhere and he try
to adopt in action såsk kan ni då jag så aplik karem, vi karbu keppalusi Parishan, Hokak, Karmuku Bantana Chate, oraken Jujata, Karmu Bantana Chate.
We all know that when we do karma, the it's very difficult. The stress accumulates and we acquire a lot of mental problems and we are tired.
So naturally, sometimes people after working, working hard, they go into another extreme and they try to avoid any work. You know, uh people are uh artificially trying to solve their problems.
First they accumulate problems by working, then they try to solve these problems by not working. But what Krishna wants to explain to us is that you can work and you should work.
You will not be able to avoid working, but you should work in the proper consciousness. So he starts this third chapter of Bhagavad-gītā from very simple statement.
Arjuna asked, you know, Arjuna was confused after the second chapter,
And Arjuna said, Krishna, you're glorifying buddhi-yoga. And buddhi-yoga means intelligence. And intelligence means, we all know, intelligent people don't work.
So, Arjuna is starting from this confused state of consciousness. He says, you want me to do buddhi-yoga, and why do you want me to engage in this war?
Because war is not buddhi-yoga, according to him. So he has this question. Tell me very clearly what is better not to act or uh to act, to be engaged in action. And Krishna gives a very interesting answer to this question.
He says you can do this way or that way. Uh but ultimately you have to reach uh the level of Nishta, which means stability.
He says it doesn't matter which way you go, but you only can consider yourself successful if you reach uh this state where you are completely stable in mind. Safalta hai, yeah.
Actually I understand everything which he says, but unfortunately I cannot speak the same same thing. I I I could have said the same thing myself, but Why don't you? Speak in English and in the book. Okay, close slides.
Stability of mind as success
Russian Lok, yeah, If he'd be a unkilly and a uncrazy bolunga.
So uh Krishna makes this very interesting point that ultimately uh the success which uh uh we acquire in our activity is uh should be judged according uh according to the stability of our mental constitution of our mind basically.
We all know that uh during the course of our activities, we become more and more disturbed mentally. Everyone is completely disturbed in his mind. It is called stress.
And uh I read one yogi, and this yogi he made a very beautiful statement. He said, sometimes people say that stress is something which is only recent, some feature of modern culture.
But in reality, he said, stress was always there, but before it was called ignorance. Now it's called stress.
Actually when we are in ignorance, then whatever we do will make disturbance in our mind and uh will create stress in our mind and in our heart. There is a little joke which uh I like to tell in this regard.
One old man, he put an ad in a newspaper: I want to employ one young energetic man. want to employ one young energetic man.
And one unemployed young person came and said, Yeah, I'm ready to work for you, what do you want me to do? And the old man said, You know, I always worry, so your only job will be to worry instead of me.
I will do my work and you will worry. And the young man said, Yeah, that's fine, I can do it very well. He said, Okay, what will be my salary?
He said, Yeah, one thousand dollars per month your salary will be. He said, Yeah, very good. So when can I get my money? This young man asked. When can I get my money? He said that will be your first worry.
Because I don't know where to get money for you. The point is that we always worry. We always have chintā.
False ego as the root cause of anxiety
But Krishna explains that this is ignorance, this is actually the wrong attitude. Why are we worried? Because something is wrong in our understanding.
And ultimately, in this particular verse, he explains the reason why we are always worried and why all the problems which we create are coming to us, and uh the reason why we create karma during the course of our work.
So he specifically says, ahaṅkāra-vimūḍhātmā kartāham iti manyate. He points out this problem that this consciousness that I am working and everything depends on me, is the cause of all the problems.
Yathāṅkurāṇi mārjāntah.
This sort of consciousness that everything depends on me, and I have to work, and I have to really, you know, and everything and all the results depends on me. Krishna explains that actually Prakriti kriyamanani that there is a lot of work which is being done by Prakriti, by the natural arrangement of the Lord. And ultimately this whole material creation is working under the Lord.
Krishna himself says mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram. Everything is working, this Prakriti is working under my supervision mayādhyakṣeṇa, mayādhyakṣeṇa Prakriti.
And uh if we understand that Bhagawan is behind everything which is going on, then our relationship and our reaction to what is happening will be completely different.
Ultimately, this understanding should be there that Krishna is in charge and I'm just doing whatever I can do uh without bringing too much importance to our own role in it.
I mean in Joy Kalunga or Chinekia This uh detached attitude is extremely important for detached the detachment, detached attitude is very important for us uh even to do our duties properly.
There is a s another little uh story or joke uh about this. There is a little story about this.
So it should have tang I just just imagine that uh somebody is is going by the train. And he has a lot of luggage with him. And he puts this luggage on his head. And you know he's really suffering there on this luggage.
And somebody asked, why you doing this? Why don't you put luggage somewhere here? And he says because I want to help the train to go It's very difficult for the train to go.
Pride as hero or victim complex
But i i in reality it's the train. Train is taking you and you have to Uh In Mahābhārata there is this beautiful chapter, Yakṣa-praśna, where Mahārāja Yudhiṣṭhira speaks with Yakṣa.
And uh there Yaksha asked one question, many questions, but among many questions he asked one question uh who is uh what is the pride what what is the meaning of
pride who is proud what the prush reaction if we just eight prosriat And Mahārāja Yudhiṣṭhira gives a beautiful answer.
He says that pride is either the concept that I'm the hero, I'm the winner, I'm the best, or the concept I'm the sufferer and I'm the victim. No. I am the hero or I am the victim? Either or. It's two sides of one coin.
It's the same. You can be proud because you are the great or you can be proud because you are you are victim.
So this all pride, this all ahaṅkāra. Either we want to win and be winner, and then if it doesn't work, we we start suffering. But in reality we are not. So the book is to go home.
Because in reality if a little detached and if we uh consider us as a servant of Krishna and everything is happening because of His will. We are neither winner nor victim. We are servant of Krishna in all circumstances.
Krishna is trying to explain what sort of consciousness, what sort of understanding you should have, so that while acting you would not be disturbed, you would remain stable in your mind.
And you would not create uh this uh this sort of mental disturbance and ultimately would not create karma in your mind. Karma-karmāṇi ca.
Misconceptions of possession and ownership
He said you should just uh you know understand that there is prakriti and you should follow certain rules and you should do it in a very detached way without being attached to the fruits of your action.
And ultimately he says that the main problem which we have is this attachment. Attachment to my conception because from ahaṅkāra, from me, from I, conception of I comes conception of mine.
Or the fruits of my action belong to me. It's always together, Aham and Mama. If I have this Aham, then I will have something which I think is mine and uh from this all the problems comes to ahaṅkāra mama ca.
because we have this low wrong understanding of who I am, aham, then we'll uh uh because of this we have the wrong understanding of what is mine. Yeah. Constant suffering and all the problems which we have in this world.
Ultimately nothing belongs to us. It's just a conception in our mind. This conception that this belongs to me, but ultimately you will have to leave everything behind.
There is this famous story that when Alexander the Great was dying. He asked that when he would be dead to put his hands like this in the coffin.
Sikanda Jub Basha, Bojobanik, Antin Denaga, Uno Burata, Mari Ishaya Uhigi, Mera, Janada Niklika, to Dono Hathamari, Bahar Hong Mari Artisi.
Usually when people are there, they put hands like this on on their chest. But he specifically asked, please put my hands like this. And this when his generals asked your majesty why do you want your hands like this?
So, as they've been telling us, he said because everyone should see that I'm going there with my empty hands. That I I I couldn't take anything with me.
There are so many stories in this regard, but this is what we have to really clearly understand.
If we are, if we are very clear who I am, that I am spirit, a soul, and I belong to Krishna, then my conception of what belongs to me will also be proper and will not cause the problem to me. och will not koås det problem to mig.
I will just take care of what Krishna gave to me temporarily and I will very honestly and conscientiously deal with it. But I will not be too much in anxiety about what is... Just like a clerk in a bank.
If clerk in a bank will imagine in his mind that all this money which goes through his hands belong to him, he will have a lot of problems.
But if he deal with it in a diligent way as a clerk is supposed to deal, then there's no problem. He has a happy life. In the same way, Krishna God is giving to us something to take care of.
But the moment we start thinking that belongs to me, the problem comes. But if we think, yeah, this belongs to Krishna and I'm taking care of it, Krishna may give us more.
If the clerk in a bank is very trustworthy and he doesn't think that this belongs to him, then he will be promoted. But if he starts thinking or doing some funny things, you know, he will be degraded.
He he will just lose his position. And ultimately that's what Krishna is trying to explain to us how we should work and how we should go about work.
Distorted worldview created by ego
Understanding that uh ultimately this doesn't belong to me.
Therefore he says then when you have ahaṅkāra, it's something like he says, ahaṅkāra-vimūḍhātmā... what is it? Prakṛteḥ kriyamāṇāni... guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā... He gives a very interesting phrase in Sanskrit, ahaṅkāra-vimūḍhātmā, completely bewildered, mohagrasa ātmā, or jīva. And vimūḍha or mohagrasa means that it's something like under the drug, that ahaṅkāra or false ego is something like a drug, like a drug... One becomes mad, one becomes completely intoxicated by this understanding. This is all mine.
And what drug makes with our consciousness, drug distorts our consciousness. The drug kind of changes our consciousness and then we see differently. So, in the same way, you know, all these ahaṅkāric people who have big ego, they're completely their worldview is completely distorted. They are not really seeing the reality, they see it in a completely distorted way.
And the most important thing is that we all have. Those who have small ahaṅkāra, they have small cars. Those who have bigger ahaṅkāra, they need big cars. Those who have smaller ahaṅkāra, they need small apartment. Those who have big ahaṅkāra, they need big house. You know, it's so that the ahaṅkāra would fit in the big house.
Otherwise, it's a big house. But ultimately we all have an ahaṅkāra. And what Krishna says here is that when we see the world,
we see it through the glasses of our ahaṅkāra. We don't see the reality, we see only through the level of, through the conception of our ahaṅkāra, of our false ego. That's why everyone sees the world differently.
Sometimes two people they see the same thing and they see completely different picture, although they see the same thing which is happening outside of them. And then they start quarreling.
One says this is like this, another says this is like this. Ultimately, why there is so much quarrel? Because of ahaṅkāra in this world? Because everyone sees differently, everyone has different opinions because of this.
And what is the most important, and this is also connected with this chapter of Bhagavad-gītā,
is that that ahaṅkāra gives us different perception of the world, of what is happening, and then ahaṅkāra, because of this ahaṅkāra, it creates certain emotions. Like for example we can have two or three people and they see let's say the same movie. Somebody will be crying, another one will be completely unmoved, and the third one may be laughing at the same scene. They see the same thing, but they experience different emotions.
Why? Because they see it through this media or through this filter of their false ego. They see something happening, and then there is a very complicated process which is going on in the mind.
But before this process starts, they sort of appropriate what is there according to the level of their ego. Another example we can give that you go in the street and you see a shop. go in the street and you see a shop.
And if there are different people, the different people they will only see different things which somehow rather related to them, to their conception of who they are. If someone is in a woman's body, then she will see all these dresses which are there, and the men will not even see the dress which is there.
But if he sees some new gadget, he will immediately notice: this is a new gadget, this I have to have it.
And uh the different people, in other words, different things, different uh events of this world will create different emotions or different reactions in different people,
Connection between ego lust and anger
what I want to say. But if we have this stronger ahaṅkāra, then when we see something and if it's somehow or other in our mind is related to who I am, then there will be a very strong feeling or desire, I want to have it.
This is mine. I want to have this. And uh this is exactly what Krishna says later. He says this desire comes. Uh this very strong desire, very strong emotion, very strong energy, is uh a big problem of a human being.
And this desire or kāma, lust, is only coming because of ego or false ego. All the problems which we create by our wrong actions is because of this kāma or this lust. I want, I want.
But ultimately this desire, this lust is because of this false ego which is there. We have to understand.
Arjuna asked this question, Krishna, what is this force which forces me to do something wrongly even though I know that this is wrong and I shouldn't do but still I do, and I cannot resist of not doing it.
And Krishna says, kāma eṣa krodha eṣa rajo-guṇa-samudbhavam, this is kāma which turns into krodha, into anger. This is lust which turns into anger.
Krishna... kāma eṣa krodha eṣa... kāma... you call krodha... um that what i want to say is that uh beyond karma and krodha there is ahaṅkāra. There is false ego.
Sometimes people ask, especially devotees, ask, how can I get rid of this? Can you give me some something, some understanding how to get rid of it?
But ultimately, the answer to this question is that you will never be able to get rid of lust and anger and greed and all other problems which we have unless you get rid of your false ahaṅkāra, false ego. Krishna says that this is the biggest enemy which we have.
We have six enemies within our heart. Yeah, Cheshatru, Chedushmane, Jo Hamari Dilme Hair, Rachtehe, Hamesrahtehe. Lekin ham is Dushmanko Chorna Hisak te hekon ...ki hamārī jaṛ is mithyā ahaṅkāra hai... ne s'amusemas-tech.
...Ego. So uh the that's the point of this verse. Uh that That uh behind all the problems which we have, the root cause of all the problems which we have is the false understanding of who I am.
False understanding of who I am.
Freedom from stress through spiritual identity
And we will never be able to solve all our problems unless we solve this uh root cause problem, this main problem that is false understanding of who I am.
And uh uh therefore this understanding which Prabhupada gives to us that I am not this body, mai śarīr, main is bhautik śarīr nahiṁ. So unless we have this understanding very clearly established in our mind in our heart,
we will not be able to solve our problem. Then we will create same miseries and we create same stress. Uh and if we have the proper understanding then uh the complete the complete
outlook of this world and complete understanding of this world will be different and the result will be different, result of our work. As I said in the beginning, uh why modern people have so much stress?
Because they have so much ahaṅkāra. You know, you can do the same sort of work. Even better. You can do it better without any stress. You will still be very happy and not tired. It's a very simple test.
If you do some work, at the end of the day, you're completely tired and you are completely, you know, you you don't know what to do, and you're just distressed, and there is a lot of anxiety in your mind, it means that you did it wrongly.
It means that you did it with ahankar. It means that you were driving in a train but still you were carrying this load in your head. Otherwise, why should you be tired? It's no problem. Train is going. Be happy.
It's a completely different mode of action. Completely different mode of action. Even on the physiological level you will be different. You will be very relaxed and very very happy.
Prabhupada's example of detachment during crisis
There is a very nice story from the life of Śrīla Prabhupāda, which is one of my favorite ones. At one point it was very difficult time in ISKCON.
Of course, I don't know any time in ISKCON which would not be difficult, but at that time it was very difficult.
that time it was very difficult. You know, this huge worldwide movement and Śrīla Prabhupāda, he's the head, and problem is in Mumbai, problem is in America, problem is in Germany,
you know, and all these problems are coming to Śrīla Prabhupāda. Yeah in Mumbai there is this battle about Juhu beach in America there is anti-cult anti-cult problem in uh Germany the police is taking over the property which devotees have and driving devotees out, putting devotees
in prison and it's all coming to Śrīla Prabhupāda. property as you would be America maybe class uh anti cult people uh you know anti cult people court cases and uh court cases were so uh and uh uh
at one point uh one day was especially difficult and one problem after another and then ultimately one telegram came and Prabhupāda, he read this telegram, and it was really something really bad very bad news for a young
telegram, but all the other person, the secretary which was there with Śrīla Prabhupāda, he was watching Śrīla Prabhupāda. Śrīla Prabhupāda read this telegram and then he went to his room.
And secretary is looking through this keyhole. What Prabhupāda is doing there anyway, should be got the show but come in And that's the job of the secretary too.
So and he says Prabhupada, what he did. He he went to his room, he closed the door, he lay down on the floor, and he started laughing. Hāsne lāge. Hāsne lāge.
And he was laughing and laughing and laughing as if nothing happened. This is somebody who doesn't have ahaṅkāra. If you had ahaṅkāra you would not be able to do this. You would be so
uh I mean what I want to say that if you don't have ahaṅkāra it's good for your health. Because all the problems, all the physical problems are coming ultimately from my mind.
And all the problems which are coming in my mind are coming from ahaṅkāra, from false ego.
And then so it's good for the body if you don't have false understanding, it's good for your mind because there will be no problems and no anxieties. And ultimately, it's good for your soul.
Ultimately, this Krishna consciousness is healing us on three levels, if we're really Krishna conscious, on a physical level, on a mental level, and on a spiritual level.
Cikitsā, śārīrika stare, mānasika stare, aura ādhyātmika stare. Yeah. Uh otherwise we are just sick people.
Bīmār hai. Bīmār hai, bīmār hai, bhī māri bhautik stara mai ham bhīmār hai, mānasika stara mai ham bhīmār hai. It's
Aligning identity as a servant of God
prakāra, uh, kṛṣṇa-bhāva-nāma hai to Universal Medicine, Universal Cikitsā. uh we should start somewhere and uh this again this uh understanding this understanding is foundational. I am spirit soul and nothing There
is only one thing which belongs to me. And this is God. Bhagavān. Bhagavān.
So this mamatā which we have, this ahaṁtā means uh I'm servant of God and I belong to God. This is the initial understanding which is there. Uh uh uh I'm servant of God and I belong to God.
Yeah, and then on the highest uh understanding you will have Bhagavān is Bhagavan mera. Yes, absolutely. Yeah, this mamata is there. So we have to change this, we have to switch this, and this is possible.
This is this is really a switch in our consciousness. If I understand I am just a servant of God and everything belongs to God and I'm doing
this, then immediately all our problems are solved, starting with the starting with the most important problem which is kama or lust within our heart. And if we still not uh be able to solve this problem, it means that something is wrong with our understanding of who I am.
I don't understand, I don't have this very strong understanding. I guess that's it. Thank you very much. Um Samehead Charles Poi Card Pashno or Q can have to be asked about one cat. If it will have some negative So
to develop that stamp, stamped as But at some point we just miss it out. Automatically, So what
Transforming the heart through continuous hearing
time come on? We should start from hearing again and again and again, that's why Prabhupada was repeating this again and again and again. And see, listening is a very important process, hearing
is a very important process because hearing is a transmission of experience. It's not that we only get some information when we hear,cause
ultimately you're right, it's not enough just to hear, you need to have some deeper understanding or deeper how you say stamp in the heart, you know, deeper impression in the heart. You translate this.
So it's not enough just to to get the information. We all know I'm not this body, right? So information is not enough. What is required is more deeper understanding or deeper Um But why it is said that uh in Bhakti,
in the path of bhakti, uh hearing śravaṇaṁ is sādhana. Because sādhana is some systematic process changing something on a deeper level. Sādhana is a systematic process changing our heart on a deeper level.
Sadhana ekha vidhi hai, you hamary and the palivatandiyadi. So we have to understand that if we hear again and again and again some changes, some imperceptible changes are going on in our heart.
The the problem is that uh sometimes we think that uh we're hearing only to get some information. But in reality, we are hearing to get some transformation within our heart.
But for this parivartan to take place within our heart, for this change to take place in our heart, we need to hear it again and again and again.
Like in any sadhana, in sadhana you have to repeat the same thing again and again and again. For example, if you do yoga and you do headstand, you do this shirshasana,
and you did it last time, and you come to your teacher, and your teacher says to you, please do headstand and you tell him, I already did this. Will it be correct? Therefore it's called Abhyas.
Abyas means uh repeat it again and again and again.
So and at one point and that creates some some scar in you and at one point this some scara will become so deep then all of a sudden you will understand yes I am not this body Of
course, it also very much depends on how you hear, what is your attitude, but what I mean to say is that this deeper stamp is coming by hearing, and if you talk about this, then the stamp or the impression will become even more
deeper or understanding will become even more deeper Suneka Bad uh Iskuperman Gartehe, Iskupar Bichan Garthe, Ishitomani Karilikin, Sunna Baar Bad, Issiumari and the Karaime Usta Nishan partah and the last
sentence of very interesting what is it last word uh if you if you speak about this then it will become a sumnika to both Because when
when you speak about this, you know, even if you don't have such a deep impression, then the impression will become deeper and deeper and deeper by by To
be able to act on a so uh f uh from a certain conception or on a basis of certain conception, you have to have it very deeply ingrained. But uh it comes through uh Shravanam and Kirtanam, it comes definitely.
And I know on my own experience that uh you may hear the same thing many times before and then somebody says this to you and all of a sudden you understand oh yeah that's it even though you have heard it many times So
Maharajam Young Hopi Badara is cool in the barp of Kiba Sunchuke, Kabiya, Yari Bharap Sunti, to Apuya, Usinsama That's
because uh it's some some process is going on when you hear and then ultimately uh the understanding is coming and then you will be able