Srimad-Bhagavatam 4.3.11
Bhakti Vijnana Goswami · Nepal · 2022
Chapters
Invocational prayers and verse recitation
Omna mo Bhagavate Sudevaya Sudeva. Omna mo Bhavate va sude. Omna mo Bhavate su devaya Narayan srity, naram chaiva narottam chaiva. Devi sarasvati, nasta praya sva bhadrisu Bhaktir Bhavati Nastiki, Bhakti Bhavstiki, Yamprajanta Manupetam Peta Krityam Dvaipayanu Virahakatara Juhava, Putretitan Mayatayota Bobinedus, Tam Sarva Budakridayamuanatos me.
So today we are reading Shrimad Bhagavatam Mahapurana chapter Kanto 4. Thank you. Chapter 3, talks between Lord Shiva and Sati. Verse number 11. The high teams look something.
Twaicharyam, bhati, gunayatmakam, Tathapi, Aham, Yoshit, Atattvavit, Cha te, Dina, Dina, Didriksh, Didrikshek, Bhava, Bhava Bhavaksiti, Twaeta daschary Majatmaya, Twaeta daschary majatmay, dambhati gunatrayatmakam, Vinirmitambhati guna trayatmakam, tathatya ham yo sit atva vitsate vich Tatya Hamioshi Tatmavichate, Dinah Didrikshe Bavame Bavaksitim, Dinodriks Bavaksitim, Dina Didriksse, Bavame Bhavaksitim, Dina Driksse Bhavam. Dvaeta Scharyamachatmamayam, Vetachatmayam, Vinirmitambati gunatrayatmakam, vihviam pachiva, tatatya ham yosh tatvavichate, Dina Didrikshe Bhavame Bhavaksitināse. You please do this listen.
Yeah. Translation. Ratita Vataya Atmaya Pakikin Guna Anta kriya kriya. Satha Api Satha Uhum meh Yosik Street Atatubit Satya Anzan Satese Tata Tatay Dina Bhavajim Janmu. Shira Prabhu Bhala King is a good thing.
We have Tri Shagat Trigonoki, Trigonoki, Antakriya, Adva Parameshaki, Vajranga, Shakti, Adhud, Shihe, A is Vastabik Tashe, Vali Bhati Parishit Hai.
Hindu Maito Abala is trihu or zesa abjant de hai meshapeshi and janu attaha me equabah il se apni djana humiti na zati tattoya bhaksani Satiya Balivati Jantiti ki Uske Pati Shivaji, Bhakti Jagatki, Samak Dhamakmay, Joki, Pratakik, Tino Bunoki, Antakriya Sivpannah, Adik Ruchsi Nahira Nancy for a while.
Satinikaha Janatak Mira Savalah, Muzi Atmasakarka Adik Janahi, May Dinu, Yoki Muzivasta Vikat Jannah, Muzito Abnim Adjana Kinsrahi or May Usadna This is what may Utreat S and Nevastumoke prati and
pay a head who have gadeya go to Leh. Satini Yahasa Avne Pati Se Kartanek Bharasunahoga into Yosid Srihanegkar Use Yin Bhati Vaswaki Pratti Sneha Banahuata Yoshidka Alta Hajjiska Vhokyajai Mukti Twaitatchary
Sati requests to attend Daksha's sacrifice
machadmaya, Venirni Dambati Gunatrayat Makam, Tatapyaham Yoshit Atatva Vichate, Dinadidrikshe, Bavame, Bavakshiti Translation.
This material cosmos is wonderful creation of the interaction of the three modes of material nature, of the external energy of the Supreme Lord.
This truth is fully known to you, yet I am but a poor woman, and as you know, I am not conversant with the truth. Therefore I wish to see my birthplace once more Namam
Namaste Saraswati Deve Gaura Vani Pracharine, Nirvishesha Shunyavadi Paschatya Desha Tarene. Sunyavadi Paschatyadesarini. Vancha-kalpatarubhyas ca kripasindhubhya eva ca patitanam pavanebhyo vaishnavebhyo namo namah.
Jaya Sri Krishna Chaitanya Nityananda-Sri-Advaita Gadadhara Srivasadi-gaura-bhakta-vrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare
Hari Santa Pravishya Mamalachamam Prasuktam Sanjae Vayatakila Shakti Darah Swadamna anyam schahasta charana sravanat vaga dimananda mobhavate, purusha dubam, swasastu vishwas ja kalahpa se datam
deyan tu putani, sivam mitodya, manascha badramba jatata doksha j Hare Krishna. Thank you very much for coming to this discussion on Srimad-Bhagavatam Mahapurana. Samadhabad Mahapurana koyasadpurana samaya pra madhai.
We can only understand the meaning of a particular verse if we know the context of this verse. It's a very important epistemological principle. To understand the meaning of something, you need to know the greater context.
Otherwise, this verse will be just meaningless or you will misinterpret the verse. Or to tap on the other thing, you slokai a similar song of this parameter.
Śrīla Prabhupāda explains in the first canto of Śrīmad-Bhāgavatam that the whole Śrīmad- Bhāgavatam has to be read in a very systematic and sequential order from 1st Kanto till the 12th Kanto.
Shri Prabhupada Srimatahavatam Pailo is Kandamasing, the Ule Banusa, Tangali Adam Bhakasha, uh Pailo is Kanda de Ki Varis He
He was very much against the professional Śrīmad-Bhāgavatam reciters who are jumping from one place to another place and come ultimately Samad Bhagavatam Sunni Brahma, Rabisheshi, Unyaru, uh Yoga Iskanhi Alba Skanda, Yakathi Alpha, and Ferri Rasali Lakata, Rasa, and Joras Aswadan Garnian Day.
You for sure seen this all these shows, you know, there is some speaker with some beard or thisis nice hairs, and there is the whole band, you know, with him and chanting all kinds of songs from Bollywood or I don't know from where.
But the Badan Bazani Arupanika Rosa Samoa Sana picked down a lot. And they're being paid a lot of money by somebody whose parents died and he wants to ensure the good future for their parents and uh And
they especially trained all these people to invoke certain kind of sentiments and there's m to a greater extent material sentiments.
Saman and Ancher Machokishimku Bhavana Bhautik Bhavanaka Prasputamana Tinar Prasit Mansanatina Letesto Bhauti Bhavanaka Prashputan Gramsan T Saman It's not bad. It's not a bad thing.
But still it's uh it turns Śrīmad-Bhāgavatam into the cause for entertainment. It just turns Śrīmad-Bhāgavatam into something which uh Śrīmad-Bhāgavatam is not. Uh you just took halab tohina khrab uh uh
Distinguishing spiritual emotions from material sentiment
tara t you bhagavatam lay unya litani uh Śrīmad Bhāgavatam is meant to liberate our soul. Srimad Bhagavatam Jamba Atma Utargalanyu.
As Śrīla Rūpa Gosvāmī says in Bhakti-rasāmṛta-sindhu, reading or hearing Śrīmad-Bhāgavatam is a very powerful spiritual practice.
Samiri Sang Bhakti Sami Sindha Ulibanan Sati uh Sama Bhagavatamko Adhan Rasrama Athenta Sakti Sali Sarikahua. Which can give you the spiritual experience practically immediately without even delay.
If you hear Śrīmad-Bhāgavatam from the proper source and if you read it systematically, then you can be elevated to the level of Bava or at least temporarily elevated to the level of some shadow of Ba Mm-hmm.
Um, Malevanunza Dila Navarra Bahapo Esther some of the bar is a by now and a pony uh as high room, Bah quotz high as well, just a pognosa.
All these material emotions, if they are good emotions, there's nothing wrong with them, but there is nothing special about material emotions. We want to know what spiritual emotions means.
And the mistake why Śrīla Prabhupāda condemns such a show is because people are taking material emotions to be spiritual and in this way they're being cheated.
The design of Śrīmad-Bhāgavatam is very special because if you read Śrīmad-Bhāgavatam carefully and try to really understand the message of Śrīmad-Bhāgavatam, then your soul will be taken through certain stages, and
by the time you are in the tenth canto you will be able you will be qualified to see Krishna face to face. Sākṣāt paśyanti. I mean at least this is the theory.
I don't claim that I know how to see Krishna face to face by reading Śrīmad-Bhāgavatam, but at least we have to understand what is how it is going to be our realization. Why we cannot see Krishna? He is everywhere.
God is everywhere. Why we cannot see? Because there are so many impediments within our heart, uh, so many attachments which uh will basically cover over our vision. Krishna
himself says that I am not appearing in front of anyone, yoga-māyā-samāvṛtaḥ, because I'm covered over by my internal energy. Krishna Swamli Novakopanisha Ma Miro and Shatiamo Hatsaditum Salah.
Structural breakdown of the early cantos
But Śrīmad-Bhāgavatam is very carefully designed that in the first canto of Śrīmad-Bhāgavatam, if we carefully read, we will have to understand how to hear Śrīmad-Bhāgavatam.
We will understand the science, as Prabhupāda says, the spiritual science of submissive hearing of Śrīmad-Bhāgavatam. Bhavatamanki and the key business uh samarko began business
at some uh Adhapnik um Sramart Kostov no person or Shila Plata It's it's very unusual to say that you know hearing is the Vijn, Shri Ramanka Vijn, that the hearing is the science.
And Prabhupada explains that this is a very scientific book which explains in detail how to hear properly. We should hear Śrīmad-Bhāgavatam as Mahārāja Parīkṣit was hearing Śrīmad-Bhāgavatam. Lagana Sadla.
You at the Bhana Visa, Srila Prabhupada, Uliban Sakashramadva Sramana and the Hari Hamily Pharishit
Therefore, most of the first canto of Śrīmad-Bhāgavatam is about Mahārāja Parīkṣit, not even about Śukadeva Gosvāmī, not about the speaker, but about the hearer of Śrīmad-Bhāgavatam.
This currently Simad Bhagavatam Poilers can the channel here is the barrier. That's the key to understand the whole Bhāgavatam. And the second canto is about different kinds of sādhanas.
This is the sādhana-tattva is being revealed in the second canto of Śrīmad- Bhāgavatam. It gives a review of different kinds of sādhanas to give us to give us very strong faith into this bhakti-sādhana.
The D is Kandra Santa Vina Gishingha Sadhana Kukura, Takya Ami Light Sratashio Pakti Sadhana Basak. Because we are sometimes attracted to some other kinds of methods to pious.
You know, we go to astrologer, astrologers say, oh, I know very secret to pio. I will give you some mantra or some whatever. But Śrīmad-Bhāgavatam says this is the upāya, the real upāya.
If we want to be saved from the calamities of this world, we should hear Śrīmad-Bhāgavatam properly. Mm. I mean to cover the mutton like the current like judicial month in So
that's um the introduction to whole book is just more or less to prepare us to hear Śrīmad-Bhāgavatam, to give us the prakriyā, the method of hearing Śrīmad-Bhāgavatam.
So in the Third Canto, it's very interesting, what is the meaning of Third Canto? The story which reveals the meaning of Third Canto is the fight between Hiraṇyākṣa and Varāhadeva.
At the Rachaksara, Tampa Baiku, Kathako, Atha, Matubanachara, Hiranyak Sha, Varāhadeva, kudhiṣṭa, daṇḍavats, vadhāya Hiraṇyākṣa means Hiraṇyākṣa.
He, it's not that his eyes were made from the gold. That whenever he looks, he only sees gold. He only wants to see gold to enjoy this material gold.
Because the gold is a representation of the enjoyment in this material world. Madame?
Hiraṇyākṣa is not, you know, Hiraṇyākṣa of course is a son of Diti, and he was living long ago, but there is a little Hiraṇyākṣa within our heart too.
And the fight between Hiraṇyākṣa and Varāhadeva, Varāhadeva, it is okay, again very clearly explained in the Third Canto of Śrīmad Bhāgavatam.
So this Vedic sacrifice, if Hiraṇyākṣa is the representation of the greed for material existence/enjoyment. Then the Vedic sacrifice is the remedy against this greed, against this disease of the soul.
People are so mad of this enjoying because they're sick. This is a disease.
This is the symptom of disease, because if you go into the enjoyment, your body becomes sick, your mind becomes sick, and even a little greed for material enjoyment is also a symptom of disease.
So how do you how to you treat how to you how you can cure the uh the disease of greed? You know the disease of greed, the remedy, medicine for the disease of ghee is ghee. Because ghee means you give. You give.
You take ghee which is like gold, and you put gold in the fire. And there is no gold anymore. What's hard?
From the material point of view, it's a completely absurd to put ghee in the fire and you know, ghee should be eaten, not put in the fire.
And Prabhupada for the first time was doing Vedic sacrifice in America for the hippies.
You know, they thought you know to bring ghee it's such a waste and they brought some margarine. So, uh, anyway, so that's the essence of the third canto.
So it's it's the beginning of spiritual life when we understand that the uh essence of spiritual life is to give. We cannot really start the spiritual life unless we understand this very basic
truth that we are here to serve, we are here to give, not we are here to enjoy, not we are here to take.
Limitations of ritualistic Vedic sacrifices
So in the third canto we see the victory of the Vedic way of life over the materialistic way of life when, uh, Varahadeva kills Hiranyaksha. But in the fourth canto we see how Shiva and Daksha are fighting with each other.
And Daksha represents Vedic sacrifice. And Shiva kills Daksha, or practically kills Daksha. Because if you go from the materialistic way of life from this uh very gross
exploitive mentality into the Vedic mentality it's good, but then vedic mentality has its problems as well. Prabhupada gives us some other Vedic accounts, or texts, or, uh, Rāmāyaṇa.
Because, uh, Vedic way of life, uh, attractive and beautiful gives you again uh much more subtle and therefore much more strong attachment to this material world.
So actually in the fourth canto of Śrīmad-Bhāgavatam you will see many many stories which are against Vedic sacrifices.
This story which we read about Shiva and Daksha and about Dakshayani Sati you know is very clearly speaking this message. Daksha and Sati in yoga-koṭhā-kathā. lezon a slay is pastar of my button.
But then we have the story of Dhruva Mahārāja, and Dhruva Mahārāja again for thirty-six thousand years, according to Śrīmad-Bhāgavatam, for 36,000 years he was performing Vedic sacrifices.
And then he had to go to the forest, uh, for a thousand years to perform tapasya to get rid of the results of Vedic sacrifices. So he he was not liberated just by Vedic sacrifices. He was entangled by Vedic sacrifices.
So he had to do tapasya to get rid of the results of Vedic sacrifices.
And then we have the story of Prithu, who again was doing Vedic sacrifices and he got in trouble with with Indra who was against him doing Vedic sacrifices and the whole drama was about this Vedic sacrifice.
And uh and in the end we have King Prachina Bharhishad who was doing Vedic sacrifices and Narada Muni came to him and told him you're fool for doing this Vedic sacrifices.
You think you are g being liberated by doing this m method, but actually you are being more entangled and you will suffer because of doing Vedic sacrifices in the next life.
So if uh we understand this verse which we read today in this context it will become much more clear, the message of this verse will become much more clear and more relevant to us.
Material social motivations behind Vedic rituals
Because uh this whole story in this uh third chapter of the fourth canto of Śrīmad-Bhāgavatam very clearly depicts that actually Vedic sacrifice has a very strong social element in it Eagle Nikurako look. Yes, some magic element.
So uh it's more or less very sacrifice to a greater extent is a is an excuse to s socialize, to get together, to you know, to speak some gossip with each other and this and that.
So It's like in the West people uh go to some social event to some party or some discotheque or whatever, and uh idea is that there is a need to Sama character Majane, I mean Taki a Capasma some of the bonus bananas, but negative a capasma. This take in big just by the bonus.
And then this is in the same way it is described here, like you know, Sati is seeing all these Vimanas with her sisters and her brothers in law. They are flying to the planet of Daksha where he's doing this sacrifice and uh she's she become very envious. And of course, you know, when you go to some social event, you put the best side on yourself and the best bangles and the best, you know, all these golden ornaments, you know, to show yourself.
And she's sees all this, you know, all these women who are going there and she says, No, how I will sit in my home and they are enjoying there, you know, with all these bangles and all this stuff. So that's the psychology, that's the human psychology, very very prominent human psychology.
Like in uh in Kali Yug there is practically no Vedic sacrifice, but there is still one Vedic sacrifice which is very religiously followed in India.
There is no Vajapeya Yagya, there is no this yagya, that Yagya, but Vivaha Yagy is there.
And it's yagi because you know people spent enormous amount of money for this little event for one day they spent savings of their whole life. In Gowardan, where I spent a lot of time, you know, there is this village and
your and the local person told me you know that I I have to spend I have
to arrange the marriage for my daughter and I have to spend ten lakhs of rupees the you know he's he's very poor man he he hardly has some money to eat but you know for the yaga for for Vivahayagi he has to spend ten
of rupees. You know, he's a very poor man. He hardly has some money to eat. But you know, for the yajna, for Vivaha Yajna, he has to spend ten lakhs. Yeah, and Urbanism translated. And he knows if he doesn't spend this ten lakh, he's socially he will be outcast,
you know. So, this is to really understand the nature of this of so-called Vedic sacrifice that there is a very strong material, social element i into this whole event.
People basically forget the real purpose of the sacrifice to really give you some you know understanding of what is implied, you know they they don't understand the real meaning of Vivaha Yagya, that Vivaha
Yagya actually means that you're becoming gṛhastha, and gṛhastha life is the life of sacrifice. It's more or less the preparation for you that your whole life should become yagya. Therefore it's called Vivaha Yagya.
The meaning of Sanskrit word vi vaha means a very special way of vahana of the carrying the duties of a householder. You put some burden on your on your shoulder and uh in a special way you should do it
till the end of your life. This is vivaha. For one day you are there parading on the horse decorated with all kinds of strange ornaments like a king. And this one day is over and you are you know, some
Sati's attachment to her birthplace
Yeah. But people don't understand this and therefore they just take this yagi as a social event.
And therefore, in this verse Śrīla Prabhupāda very interestingly, he says, he he doesn't call he says sati but he says dakshayani sati. He says she is a daughter of Daksha and therefore she has this side, this uh proud
uh side of uh you know social socially connected women. And of course she knows that you know it's a problem. She is very clearly saying this I am Dina, I'm very poor, I am very spiritually
poor, and uh I am Atatva Vita, I don't know the essence of life but you know please I have this little weakness in my heart let me go to this sacrifice. He says that I have this uh attachment to the place of my birth.
And this is a very strong attachment, the place we were born, somehow or other we are very strongly connected with this. The connection is very very strong.
You know m we may not realize how attached we are the to the land where we were born. You know, people they they're leaving their place of birth, they go to some other country to immigrate and they work there, but you know they always The other place is to get money, uh the place to spend money is the place of my birth.
Uh but uh saying what's the same people they work in America, in uh India, in some other places, in Japan and uh you know and they work hard and they come here and they spend money here.
While we're living in Nepal, we may not understand how we're attached there, but when we're going there we understand oh I want to go to Ksiti Bavawa Bhava Ksitian Nepal N Mobasiraalay, I mean cotti nabuzekum, I mean with this going one, with this still before I'm also I mean cotti, I mean how about citi m third city And
Of course, Śrīla Prabhupāda says that people who are attached to their place of birth are like uh cows and uh asses to know something It's
It's actually not Śrīla Prabhupāda saying, Śrīmad-Bhāgavatam in the 10th canto of Śrīmad-Bhāgavatam. They said, Yasyatma Yasyatma Buddhi kunapetridatu Bhauma Ijadih, Swadih Kalatradi su Bahaum Ijadih.
You know if you if you think that the place of your birth uh is uh Ijah, it's uh the subject, it's worshipable, Bhauma Ijadih. Those who have this mentality, that's Saiya Gokaraha.
We really have to understand how deep this attachment there and somehow rather get rid of this attachment because otherwise the result will be like the result uh for sati.
Because of this attachment to the place of her birth, she died in the place of her birth. It is said that any attachment which we have is the cause of our deaths.
Like a little moth, he's attached to the fire, to the to the form. And uh he's dying in the fire.
uh putalihaloo agam agoshitzan and your agam agot roop agam roop the tamo and the deer is very attached to the sound and uh that's how the hunter uh catches the deer by playing the flute.
And the elephant is very much attached to the touch sensation and therefore the catching elephant by putting sea elephant to special co So
How material attachments cause spiritual fall
basically that's the message of Śrīmad-Bhāgavatam. If you have attachment, this very attachment will be the cause of your death.
And therefore, this verses here which we are reading today where Sati is very clearly says, you are Aja, you know that you are the soul. That's the implication of this address to Lord Shiva. You understand that you are the soul and therefore you're not attracted to this Atma Maya.
You're not attracted to this glaring illusion which is uh guna triatmakam, which is consisting of three guṇas of material nature. I am yosit. I I just want to enjoy and I want to give enjoyment.
I am this—this mentality is there. And I also don't know the truth. Here the cause of our ignorance is there, because we're attached to enjoyment, we become a tatvat-vid. We don't know tatva, and
then we're, and therefore we become dīna, we become very fallen and very poor and we become practically beggars in this material world and we're begging the, uh, drops of enjoyment.
Yeah, this every verse, every word of this verse is very significant because it shows the mentality of somebody who is attached. She says, āścaryam, uh, ātmā-māyā, the ātmā-māyā, āścaryam ātmā-māyā. Maya.
She is this Atma Maya is so impressive, so amazing. She knows that it's consisting of three guṇas of material nature, but still she is, and
then she says, didṛkṣā, very much I want to see this bhava-kṣitim. I want to see at least once more this my my place of birth. Just—just one time.
Actually, somebody who is—who is going to spiritual life he has—he has to understand that this is a problem in my spiritual life. You know, we should not, uh, it is again and again being said that we should not look back.
It is very common motive in different myths and stories that, you know, somebody goes to the nether world to the Yamaloka, and then he somehow or other he gets some boon.
And Lord of the Death, Yama rāja, tells him: you can get this boon, and you can get out of here. The message is very clear.
We can get out of this world of birth and death, which is like hell. But for that we shouldn't look back.
Uh, not because then you, uh, I am like, we should always look forward, therefore we only have eyes here. We don't have eyes here.
Looking forward means we have to remember this is our goal. I want to come to Krishna. This is my goal. He's there. And if I always look back, you know, I don't see Krishna, I only see the place of
my birth and the place of my death.
Therefore it is called here very—again very significantly—bhava-kṣitim. The earth, the soil—kṣiti means the earth, the soil where I was born, but bhava also means bhava-deś, bhava-sāgaras. Bhava means births and deaths, births and—and de—deaths, births-deaths. So uh even even I know that this is illusion. Still, I am influenced under this illusion.
This is the implication of this verse. So this we have to be very clear. I know, but this is my problem. I shouldn't really I shouldn't really be happy about this. I should be very uh unhappy about this.
In the next verse she says, uh O never born, O blue throated one, not only my relative, but also other women dressed in a nice cloth and decorated with ornaments are going there with their husband and friends. Just see their flocks and the white airplanes, have the entire sky so beautiful.
It's like you're sitting in your home in Nepal and there the Mercedes and some other good cars are passing by and your relatives are there very decorated and you're looking at them and says, no no, I can't sit at home.
I have to deal with them. So that's uh that's the the meaning of this verse to reveal to us what is our problem, not Satya's problem, it's our problem.
We also sometimes we come to the temple, you know, on Janmashtami day and we also put the best clothes and the best bangles and everything. Not just to celebrate Krishna's birth, but to celebrate our vanities.
Of course Brahmacharis don't have this problem, they always have this yellow clause. But anyway. So that's the that's the meaning of this verse. I'm already speaking too long. Yes, right?
Hearing in the mood of Pariksit
So thank you very much, Hare Krishna. Can I ask one question?
So you were uh uh talking about how to we should read uh in proper mode systematically Srimad Bhagavatam and we can realize Krishna face to face by the end of 10th canto.
So can you explain it if that what is the proper mood? The proper mood is okay. The proper mood is being depicted in the in the story of Maharaja Parikshit. Maharaja Pariksit knows that within seven days he is to die.
Maharaja Pariksit was sitting there in the assembly. And seven days means one week.
And we all Maharaja Pariksit, we will die either on Monday, or Tuesday, or Wednesday, or Thursday, or Friday, or Saturday, or Sunday. Only seven days. And one of these days we will die.
And we should understand that before our death, which will happen within seven days, in one of the days of the week. We always think you know I yes I will die, but it will not happen so soon.
And one lecture Prabhupada says actually Maharaja Pariksit was very fortunate because he knew for sure that he will die in seven days and we don't know, we may die tomorrow.
Uh uh Providence and Marshall Prophet uh Mastama uh Porsit Mara Sani Veribages Ali Tati on Satina Mazan Money. At least he had guarantee that he will live seven days. We don't have such guarantee.
Soaranty to Satan Batsaman. Of course I know you're hearing this and you don't believe it. It may happen.
So but the idea is that you have to really listen as if this is your last day, this is your last chance to understand and to get rid, to understand what is going on in your heart and uh to understand that we have to be free from all these things.
And for that you have to be humble because to understand all these problems the humility needs to be there.
It's very difficult for us to understand our own problem because of the pride, because uh when we are proud we don't think we have problem.
We see the problems of everyone else but the only problem which we don't see is our own problems. At least when people know that they will die very soon, they may become humble. Not necessarily, but they may Therefore,
Krishna very mercifully made the end of our life you know he turned us in a very helpless condition. In this helpless condition you naturally become very humble. You cannot really even walk, you know, properly.
You cannot do anything properly. Of course, we see in Mahabharata when Duryodhana is dying, when he is dying, he's he Mm.
But Maharaja Pariksit when he got this message that you will die, he first of all put his crown down, put out all his ornaments and everything else in a very simple clause he went to search for somebody who can save him from death.
It basically means this is all the depiction of the mood. You know, we have to understand that this is the mood. To put down my crown means that I have to put down all my achievements.
I am the temple president, I am the you know big pracharaka, I'm the big this or that, you know. This you have to put down while hearing Śrīmad-Bhāgavatam and buddhi should be rapt.
Oh, I know Śrīmad-Bhāgavatam better than him, you know. I know what who who he thinks he is to teach me Śrīmad-Bhāgavatam.
So listening Śrīmad-Bhāgavatam should be in this mood. I'm very humble and this is something very important, some important message which I have to know now, now, not later, now, today.
Today Śrīmad-Bhāgavatam sends me this message.
This is the present of Śrīmad-Bhāgavatam to us. This is Śrīmad-Bhāgavatam is giving us this very precious present. This is for you, please take it. And take it very seriously.
Then within seven days you will understand Śrīmad-Bhāgavatam. You know.
At least you're guaranteed that you may be able to understand Śrīmad-Bhāgavatam either on Monday or on Tuesday or on Wednesday or on Thursday or on Friday in one of the seven days.
And it is said that actually when Mahārāja Parīkṣit uh understood Śrīmad-Bhāgavatam, then even before Takṣaka came, he was already in the spiritual world. So that's the mood in which you should hear Śrīmad-Bhāgavatam.
So should we ask? So uh would you like uh to add uh one more um question I had more. Should I ask you?
Overcoming illusion through association with wisdom
Yes. So this uh while reading this uh shloka, what I was contemplating. This sati is histri, no? Yoshita. This is material histri, this kind of we say male, female like that. But we all are histri. We all are Yoshita. Yes, yes.
Krishna says only Krishna cruise. So and we have also this tendency that though we know this is illusion, but we we have attachments. So as you said it is for us. So what is the solution for this?
Solution is to associate with Lord Śiva and take him seriously. śiva-dīṣaṅgari-saṅgāna. Śiva means spiritual knowledge. Therefore he is Śiva, therefore he is auspicious.
And spiritual knowledge means the spirit of detachment from this world. She of course Satī associates with Lord Śiva, but she doesn't take him seriously enough and therefore saṅgāta saṅgāta gari śānti like Zotinga.
Because she is Dākṣāyaṇī, because she is the daughter of Dakṣa. So do you want to ask Śyāmasundara? Yeah, something uh maybe.