Bhagavad-gita 15.3-4
Bhakti Vijnana Goswami · Rishikesh · 2026
Chapters
Invocation prayers and introductory recitation
Om namo bhagavate vāsudevāya, Om namo bhagavate vāsudevāya. Nārāyaṇaṁ namaskṛtya naraṁ caiva narottamam, Devīṁ sarasvatyai vyāsaṁ tato jayam udīrayet. Devini Saraswati Via Sam Saraswati Yasam, Tato Jaya Modiraya, Anuwadak?
Okay. Arkayśa, Bhagavad-gītā hair Once again I am very happy to be with all of you in this very holy place on the prayer called the Gaṅdā Vishwikes.
Since now Purushottama Masa is going on, I will read two verses from the 15th chapter of Bhagavad-gītā, which is called Purushottama Yoga.
So I will need certain force versus from Bhagot Gita, which Sanskrit Naruba must yeh that hope la bate, nanto cha decha sam Patishta, Ashvat Ramanam Subiru Damu Lam, a sandwich treadhe na chitva, Tatah Padam Tat Pari Margi Tadyam, Yasmingatanani Vartanti Buyaha,
Tameva Chadyam Purusham Prapadya Please read the translation of hindi. Maybe last on the water. So we need by Pagan Getan key a Vhiksha, like as a Benin, Yogi Ashawhead or Kuski J So
then false verse, you are reading some other those. Oh. Versus three and four. Oh, it's sorry. It's free.
come this judgment many yeah sata? Koi many samasataki is ka adipanaha and to panahe yaviska alihata manushika chadi is third move while the rich Dhamma crop to be map the dinner jin the book that shari is to make up onta jasta jamasari Ghaveshana Antha Hodata.
Nur Shiko is which for you to track. If the sun may a sangra shapu attention, to keep you shall booking asaket the younger. At the elder, dramatic transfer article, we are key seeking, but the sale short.
Jo Shaw Keith and Ami Guara, he perhaps so practice. Baby body judged to his part of the parana. Is the sound and eat them?
Mangalacarana prayers before the discourse
Sharak Vana he was a Krishnuk Sharak Vanahi Munash, Suttahabashi discarti Krishna Krishna, Srimati Bhaktiam has one. Namaste Saraswati Devi Gorawani Pachay, Virushash
Navy Paschatavethav Krishna Kurunasingho, Vinabandhojat, Bovisha Burika Kantha, Radakantanam Sude, Tapakanchana Rurandi Ma Chakamatalu Vescha, Kripasindu Velvacha, Patiana Pamyog, Vishna Veby Nam
De Sri Krishna, Chaitana, Prabhupanda, Sri Brika, Srimastani Guru
Rakhtamita, Ale Krishna Mare Krishna, Krishna Krishna Lare, Alana Hare Krishna Hare Krishna Krishna Krishna Hare Rama Hare Rama Rama Rama Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rela, rama rama recima chamu pra supana, sanziva ja takima shopti dara swadanam yam shahasta chamana, sramamprava, panandamu bakabate,
dajana burani, shibambi hobby So This fifteenth chapter of Bhagavad-gītā is extremely important for us to all this time. The previous chapter, 14th chapter, Krishna finished by
saying that Mount Chayovyade Chai Nam Bhak That the living entity can transcend all the three modes of material nature, three gūṇas of material nature, rajas, tamas, and sattva by intense bhakti yoga, pure bhakti yoga.
And he specifically said that by doing bhakti yoga one can achieve the stage of Brahman, Brahma Bhuyaya Kaupate.
Misidentification with the body causing suffering
Basically it means that by doing proper bhakti yoga, a kantic bhakti yoga, pure devotional service, one can realize one's spiritual nature.
All our problems are because of this misidentification, because we think that we are this body and we are attached to this body. And this body is destined to die, this body is destined to become old, this body is destined to be diseased.
And people are trying to solve these problems of disease, old age, and there by different means, but ultimately there is no way to solve it.
Like I said so Johan Bo Janik say but too quite Like recently I read in an Indian newspaper, the scientific news. Veglianic news. Veglianic Samacha.
So in Silicon Valley in America, they want to grow some human-like clones by genetic engineering means which will have all the organs of human body but, no brain.
This is the manus-sṛṣṭi, you can say. And the hope behind this project, very ambitious project, is that when we create these homunculus without brain, we can easily kill them and take all their organs and gradually, gradually, one-one-one change the old organs in our body into the new organs from this homunculus.
Or, as it is said in Sanskrit: tvayā sṛṣṭam anurūpaṁ kiṁcid api asya prayojanam. dinam-dinam tu kṣīyate asau śarīraṁ, tadā katham idam – place usually.
And then this way we become immortal. There will be plenty of supplies of new hearts, new liver, new stomach, new eyes, everything new.
So just regularly you have to go to the hospital and change your old uh and use this organ and become head again, while GPS may go down. Such a stupid idea.
So but anyway they are trying to solve the same problem, the problem of death, the problem of disease, but they are doing it in completely wrong way.
Achieving transcendence through uninterrupted devotional service
It's completely ulṭā. It's upside down. You upside down, you will. So and that's uh Krishna says, no, you can solve this problem, you can become Brahman, you can become immortal, no doubt about it.
brahmaṇo hi pratiṣṭhāham And there is a means for this, the means is avyabhicāri-yoga, bhakti-yoga. Yoga. Which basically means uninterrupted Bhakti Yoga.
When you are in this flow of bhakti, then you will realize your spiritual nature and you will completely forget your misidentified identification with the body.
But then Krishna says a very interesting thing after this verse in the end of the 14th chapter. brahmaṇo hi pratiṣṭhāham I am the Pratishta, the Adhar, the basis of this Brahman spirit.
jyotiṣāṁ ravir ekas – something like that. So it immediately posed a question: what is this? What is this Brahman and who is this you who is the basis or Adhar for this Brahman?
So without waiting for Arjuna to ask these questions, who are you? And what is this Brahman? And then the basis of this Brahman, Krishna starts explaining his fifteenth chapter, puruṣottama-yoga.
he starts this chapter by explaining or introducing the very famous metaphor or analogy which is used in Katha Upanishad.
So in Katha Upanishad, Yamaraj himself, the Lord of Death, is explaining to Nachiketa, the little boy who came to interview him, uh, the nature of this world. Uh, the name of the chapter is just a nice joke, whatever.
And he compares this world with this huge Ashvattha tree. Urdhva-mūlam adhaḥ-śākham, he says, aśvatthaṁ prāhur avyayam. This is an eternal Ashvattha tree, Krishna says, in the first verse of this chapter.
So kalyāṇa-lokī kṛṣṇa-bhakti-aśvattha-vṛkṣa-yāh. By saying this, please listen very carefully. He's introducing a very important concept.
Universal hierarchy and varying levels of existence
What this world is. By comparing this world with the tree, he basically says that this world has different levels of existence.
Adhogam adhaś ca prasṛtās tasya śākhā Shivan Stalaya. Pas. Popas. Existence. Existence. Existence.
So he says that there are different levels in this universe, in this material world, and different living entities, they occupy different levels on this tree, the tree has different branches.
Some branches are higher, some branches are lower. Śākhāḥ? It's a very important concept and very unusual for the modern world because the idea which is coming from the West is that everyone is equal.
Because of envy which is there in our heart, we are trying to see that everyone is equal. But Krishna says no, no, no, no. Nobody is equal, everyone is different and everyone has different position on this tree.
But Krishna doesn't have bheda and abheda. It's a completely stupid idea to say that everyone is equal. Śrīla Prabhupāda was laughing at this idea.
He said that in the West people say that women are equal with the men. He says if the women arrive over the men, okay, let the men give birth to a baby. No problem. Nobody is saman. Nobody is equal.
Everyone has different position in this tree. And it basically means that there are living entities which are much higher than human beings, and there are living entities which are lower than human beings.
Symbolic meaning of the sacred Ashvattha tree
And then he's comparing this world with Ashvatha Triwai. There are different meanings of this sashvatha. Why not with any other tree? He doesn't say that this fault is an oak tree or uh I don't know, pine tree, mango tree.
So he seemed like you all the riches they am kicked in a bit. We would like to think that this vault is like Ankri and there is a very sweet mangus are growing in this tree.
But Krishna says no no, it's a Shvatatri But Krishna Buddha, the fruits which are growing in Ashwatra are not very tasty. But there is much more important underlife meaning why Krishna compares this world with Ashvatati.
Different commentators explain it differently, but they all say that Ashvathi is a very special tree, it's a holy tree.
And according to very scriptures, Ashwatha is unique because it can fulfill or it can help us to achieve four goals of human existence, Dharma, Artha, Kama and Moksha.
In Vedic times they used to do this uh how you call this uh the special uh to make the fire to wood arany tree.
They they used to do this aranya from ashwadhar to pay baby saman way the ashwatha is given of course nowadays everyone uses matches, so nobody uses ashvatha for this.
But in Venic time it was very important because from the Ashvatha tree the fire would come and fire is the basis of fire sacrifice and fire sacrifice can make you very pious, give you dharma and then can create artha and uh uh uh can give you ultimately karma.
But not only this, we all know that Ashvatha is a very sacred tree, it's Vishnu himself, and if you worship this tree, you can achieve moksha.
So basically, by comparing this world with Ashvathatri, Krishna says that being in this world, the importance of being in this world is that human beings can achieve three goals of human life: dharma, artha, karma, and moksha.
Samsara Vashatra Pai Sikurnati Bhakti Hunt is Samsarma Khan Khaktikas. But he starts this chapter by saying Urdvamulam, the root of this tree of this work is up there. And the root of this tear of this tree is Uparwala.
This tree is growing from up there and the Supreme who is up there, who is the source, is the source of this world.
And Śrīla Prabhupāda very aptly says by comparing this world with the tree which is growing upside down, Krishna is establishing that this walk is illusory in one sense.
Yeah, it's Uta because it's a reflection of the reality. It's not reality itself, it's the reflection of it.
Entanglement in the material modes of nature
So establishing this, after establishing this, that this world is a very complicated kind of tree and it's a reflection of reality.
In the next verse, in the second verse, Krishna is explaining the mechanism of entanglement in this world. I say the atti? Udajata in tang. Intend. First jar. First jatar, yeah, that's
so So by uh he's explaining how by being attached to this Pravala to different uh uh outgrowings of these trees uh in the form of gunas and uh by uh receiving different enjoyment from this tree we become entangled in this tree and ultimately go down.
So you have skito wishes. It's a very scientific process. Please listen very carefully. Krishna explains it very beautifully, but he does not elaborate on this.
He says that the first attachment of every living entity is attachment to different guṇas, to the happiness which tamas, rajas and sattva can bring to us.
And every one of us has a unique kind of attachment to different gunas.
Somebody is more tāmasika and he likes the taste of tamas, somebody is more rājasika and he likes to drive very fast in a scooter or do some other rājasika activities and somebody is more sāttvika and he likes to read, but uh these living entities are almost extinct in the modern world.
We receive particular body which is already attached to a particular mode of nature or combination of the modes of nature.
And by receiving this body we receive specific set of senses indriyas to taste these modes of material nature.
Because of the attachment to certain guṇas we receive body which is very suitable to enjoy these guṇas. Like if you have a body of a dog, the dog has specifically designed to enjoy the smell. They have very little brain but very big nose.
Basically the whole face is one big nose. So they enjoy smells very much, and they you know they exploit their bodies by using this set of Indries to enjoy in a very specific way.
The body of the fish is also designed in a very special way because fish specifically enjoy the taste. We have taste buds only on our jigba, on our tongue. But the fish has taste buds all over her body or its body. Yeah.
So basically the whole body of a fish is a big tongue.
So Kṛṣṇa says that initially you have attachment to a particular set of guṇas or the modes of nature. By having this attachment, you are being provided with a specific body which is specifically equipped to enjoy these guṇas which you like. And by getting this body, you are naturally engaged in a certain type of activities.
And this activity will in turn create attachment to certain guṇas. So it's a complete cycle.
Attachment to the guṇas creates the body, the body creates the proclivity or tendency to act in a certain way, and by acting in a certain way you create some saṁskāras which in turn create attachment to certain guṇas and in this way uh the existence in this uh tree of material world has no end.
Shari Khanata. Uh Shari Kara Munch Bobos Kotana or Asakti Jabotia to Kartana Tonko or other Kati. And then Kṛṣṇa says that uh this uh roots which are uh growing in this ashvatha tree they always go down.
Basically he says that existing in this material world is bringing about degradation of the consciousness. So this is the second verse of this chapter.
He says there is a tree, and when the living entity enters the tree of this world, it will endlessly go
from one branch to another and then ultimately degrade. And Śrīla Prabhupāda says, ultimately you come down, no matter how high you are, ultimately you come down to the level of human being.
Kṛṣṇa himself says this, karmānubandhi manuṣya-loke. On this level of human existence, you create new karma, and by this new karma, you either go up or go down. But ultimately the soul is coming back to the human form of life because it's only one form of life which creates new karma or which can break the whole cycle of karma.
So, as it says in the Vedas, manuṣya-deha — that's why human form of life is so valuable.
Ignorance concealing the origin and structure of reality
It can create horrible karma because you have free will but it also can uh break the vicious circle of karma.
And by explaining, after explaining this process of entanglement in the second verse of the 15th chapter, in these verses, two verses which we read, Krishna explains how to break this vicious circle.
So it's very logical how Krishna introduces this idea, and here he says very interestingly in the very beginning of these two verses which we read: na rūpam asyeha [na rūpam asyeha], nānto na cādir na ca sampratiṣṭhā — and Na Pratishta.
By being entangled in the tree of this world the living entity becomes ignorant. Yeah, again, not tamas. Not necessarily tamasic.
I mean, so he says, na-upalabhyate — uh you cannot understand by being in this world you cannot understand
uh you cannot understand, by being in this world, you cannot understand four things. He repeats four times: na na na ca sampratiṣṭhā. He says you cannot understand the rūpa, the form
You cannot really understand the entirety of this creation. It's very difficult to understand because we're so tiny, our brain is so tiny and uh we can try to understand the reality but ultimately we cannot.
You know, the scientists, they are trying to understand the nature of this existence, as tattva, yes. Uh but they they cannot really do this because it's too huge.
Like there is this English saying you cannot see the forest behind the trees. In this particular case, coming back to the original metaphor of Ashwatha tree, we cannot see the tree behind the leaves.
And that's exactly what's going on in the modern science. The modern science is trying to understand the nature of this world.
But instead of understanding the whole nature, they're just dividing the reality into smaller and smaller and narrower and narrower areas and try to understand this particular area. This uh modern medicine is a very beautiful example of this.
Medicine basically wasn't here. Modern medicine. Medicine. Medical science. So you know the modern doctors they're very narrow specialist on a specific area of a human body. Yeah modern Modern to scientist who both study.
You know, one friend of mine from America told me that he had some problem with his ear, his there was some inflammation in his ear and he had terrible headache. Ultimately he came to special ear doctor.
And the ear doctor looked at him, looked at his ear, and he said, you have a problem with internal ear, and I don't know anything about it, I'm only about this ear. I can only explain about this here.
So there is no complete understanding of reality. We only know little little parts and bits of reality. And that's exactly what Krishna says, nā rūpam asyeha nopalabhyate.
So Name would Sarkai would have put a young name, but it's a good one. We're basically confused about reality and the modern science is making us more and more confused.
Because they're creating the impression of knowledge. They're saying our knowledge is becoming greater and greater and greater.
But as Śrīla Prabhupāda used to say, actually, this is not the knowledge, this is ignorance which is growing under the banner of science or knowledge.
So therefore Krishna says first thing, the first ignorance of living entity, na rūpam asyeha nopalabhyate. You cannot really understand the complete reality, the truth about reality.
And then she says, nah, you cannot understand the beginning, how this world comes into beginning, or how uh you come to this world.
Actually, you know the again scientists they have different speculations that there was this big bank, you know, at one point there was big explosion and as a result of this big explosion, you know the earth came and on the earth, apes came, so it's all result of big explosion.
But then they come with other theory that this is sometimes it's explore, sometimes it's uh shrinks, and so many other different ideas, but ultimately they don't know the idea.
And we all have the full experience that we're ignorant about our own origin. If I ask you what is your origin, maximum which you can say my father is such and such person, my mother is such and such person.
But is it your origin? Is it really your origin? And even if it comes to our origin in terms of our mother and father, still we are very limited.
We may know the names of our grandmother and grandfather, grand-grandmother and grandfather, but then we don't know who was before that. And we cannot really answer why why do I have these qualities? Sometimes children are completely different from their parents. They have zero uh similarity with the parents.
Okay, but vice versa, sometimes they're very similar, but still they cannot really answer why what is the connection really and if we look deeper in our heart, uh, we can understand, yes, I'm I'm eternal.
I I existed before this existence. Everyone has this kind of intuition, but at the same time we cannot really say where did I come from? What was my previous life? What was my life before?
Basically, what Krishna says, again, please listen very carefully, he says that by being in this tree, you become, you're destined to become ignorant.
The very fact of your existence in this material world means that your consciousness is very limited. We don't know the entirety of existence, we don't know our origin and we don't know the end of our existence.
Aparimita-kālavāhite nāma hi jānti kiñcana kiṁ te ajñāniṇaḥ. So completely ignorant. And nobody of us, that may be a good news, nobody of us knows what will be our end, how we will end our days, how we will die.
We are very happy that we don't know how we will die, but Krishna says, no, no, this something is wrong.
And then the most important thing which Krishna says, nobody knows the Adhar, the Pratishta, the foundation of this existence. We don't see the Pratishta because its rules are hidden from us.
We know the tree to a certain extent, but we don't know the whole tree, we don't know where it's coming from, we don't know to which destination it's coming from and we don't know where it's growing from uh where it's growing from what is the foundation.
So, but he says, aśvatthena enam su-virūḍha-mūlam, mulam but the root of this tree is extremely deep.
It basically means again that if we try to understand the nature of our life, the nature of our consciousness, the nature of our existence, we will never be able to understand it fully.
Like some people are trying to solve the problem of their existence by going to psychologists. It's very fashionable nowadays, especially in big cities like Delhi.
I have this problem, and the psychologist will say, yes, you have this trauma, childhood trauma, and that's why you have this problem, let's dwell on this problem.
But Krishna says, aśvatthena enam su-virūḍha-mūlam, you will never be able to understand the root of this existence by going this way.
Cutting material entanglement with the weapon of detachment
And then Krishna gives the decision, the real solution of all our problems, which is very radical, but it's the only solution which is there.
He says, Ashvathamanam Sudiruda Mulam, this very, very deeply rooted material existence, Asangashastrana Dridhana Chitva, has to be cut down by the root.
He says you have to take the weapon shastra of a sangha of detachment and cut down this tree of material existence.
And specifically he uses the word asanga, not vairagya. He could have said vairagya sastrenad Ridhana Chitva cut this world this material existence by vairagya, by detaching. Shaktopa-Rulyana.
He uses this specific word, sangha, indicating the very important nature of this weapon by which we have to cut down the tree of material existence.
The implication here is that this asanga or detachment from this material existence can only come from Sangha with the devotees.
To develop real attachment, detachment from this material existence, you have to hear again and again and again devotees who are not attached to this material world.
Yeah, in this jealousy. That's why Krishna calls this weapon of detachment as asangasastrena dridhana chitva. It has to be very sharp.
It basically means that again and again and again you have to hear there is no use to try to become happy in this material world. You have to cut down the tree of material existence.
And you can imagine that this tree of material world is it's a very big tree, so to cut it down you have to really work hard.
You have to really cut it down, it basically means every Sunday you have to listen about this material world. Ever. Again and again and again.
You have to do it without this. That sangha, the detachment will not develop in your heart. This is how this weapon of uh tree becomes dridha, becomes very strong.
By again and again and again associating with devotees and hearing uh the the Bhagavad-gītā and Śrīmad-Bhāgavatam, we can really cut down the... I don't know what to do because my time is over now, but I can continue a little more.
Okay. So he says, asanga-śāstreṇa dṛḍheṇa chittvā. He gives the solution. He says, don't try to solve partial problems of this existence by going to psychologist, to this doctor, that doctor, that's not going to work.
The only solution is to develop detachment, because by developing detachment, you can develop the complete knowledge of the tree.
We are like a little ant and this ant is crawling and this huge tree and the ant is sprout and saying, Yo, I know the whole tree.
Krishna says no no you can understand the real nature of this world if you come little out of this tree, look impartially at the nature of this tree and become detached from this material existence.
Because ultimately this existence cannot satisfy you, cannot bring real happiness into your life.
And Śrīla Prabhupāda explains in the purpose that the real process of detaching yourself from this material world is just sravanam and kirtanam.
Again and again and again here about the Supreme Personality of Godhead Krishna, who is the foundation of this world.
Searching for the ultimate spiritual destination
But please listen very carefully what Krishna says next. He says, Tatak, then he says, Padam tat parimargi tabyam.
He says, after you develop some detachment, after you develop the healthy attitude toward this world, being somewhat detached from it, you have to search tatpadam. Tatpadam.
Basically Takpadam means parampadam, the uh the abode of the Lord. Tatpadam parampad meaning Bhakmananda.
And he says he used very important word in Sanskrit, Parimargitavyan. Parimargitavyam means parī, the prefix pari means completely, like parikram. You do the complete circle. Purana jispakampay karma to purana kram.
And margitaviam means the investigation. Anosandhana. Or margita bakam, anusandha, poja. Anosandhan. But uh Krishna says parimargita viyam, you have to try to find uh padam or parampadam.
Krishna would have pariparhita mattam By the process of complete investigation. Krishna doesn't say you become detached and that's the solution of the problem. He says, no, no, that's the beginning of solution.
You become somewhat detached from the tree, but then by detachment, you will be able to find the origin of this tree, the root of this tree, where it's coming from.
By detachment you will be able to intuit that there is parampadam, the origin of this world which is completely beautiful and which is the real reality, not this reflective reality where birth and death and old nature and disease always repeat.
And by finding this basically parimargi tabyang means you have to find. This is your duty to find the origin or the beginning of this existence, of your existence Yeah,
this is your kartavia, this is your duty, the duty of the human being, not to remain ignorant about the roof of this world, the beginning, the end of this world, the duty of the human being is to find this
parampadamtakamaratakya samsar kyata with some and this parampadam,
which is there, which is the foundation of this world, he says, this is a very special place because when you come to this place, you will never want to come back into this materi On paramadan Yadara spoke to Firis Body Sun Sun Bakis Nyan.
Yasmingata, when you get to this world, this world is so beautiful, this other world, which is the origin of this material creation, the spiritual world, that Yartmik Jagat, when you get there, Yasmingata, when you come there, Nani Vartantebuya, you will never come back here.
Like sometimes people, especially in India, seeing that if I go to America I become happy. If I get a job in America then all my dreams will be fulfilled.
And then many people after going to America come back to India. Because it's not the place by coming there you will not want to come back. No, America is not the spiritual world America.
But Krishna says if you go to Param Padam, you will never come back here. Not in India, not in American, never. So again, very important point which Krishna makes here. Detachment itself is not the goal.
It's the means by which you will be able to understand the nature of real reality.
Surrender unto the supreme original person
Vastava Vastu, of the spiritual reality which is the origin of root of this existence.
And when you come there, when you understand that there is this spiritual reality, Krishna says very beautifully in the last two lines of these verses, Tameva chadiampurusham prapady yadakh pravitih prasritapurani.
When you come there you will be able to find that the root cause of my existence, the beautiful origin of my existence is not in personal void, not just hazy uhdi purusha original persona kihamada putam goghi And then Parakusha. He's very beautifully explaining. You go to this world, to spiritual world, and you see this purusha.
And when you see this purusha, you will say, I surrender to you. He uses the word prapadya, which in Sanskrit means I am surrendering unto you now.
Basically it means that when you go to this beautiful place, you will see the beautiful person who is the origin of this reality. And when you see this origin of the reality, you will have no doubts.
I want to surrender, I want to take shelter of you, I want to take Sarangraha. Some people are explaining their near death experience when they leave the body and go to some other reality.
And inevitably they all describe the same. They say we're going up and up and up, and then we see some beautiful light or whatever and the world is so beautiful.
And then we kind of understand that there is a person which is behind, we may not see him, but he's so beautiful, he's so loving, and we feel this energy. They all describe more or less the same stuff.
And that's exactly what Krishna is saying in these verses.
He says, when you ultimately find the goal of your search, the spiritual reality, which is the origin of this reality, you will see that the foundation of this is a person.
And this person is so beautiful, so kind, so loving, then without any doubts you will say, uh I am taking shelter of you, I don't need anything else.
All the great mystics of this world who had this mystical experience, they confirm the same thing. You know, I'm now studying the life of Namalvar, and he in his Piruvay Moji he's explaining this.
You know, that God is so beautiful that you cannot help but fall in love with Him. You don't have to force yourself, yeah, I have to surrender, I have to surrender. No.
You will want to surrender, you will you will have no other idea but to surrender to this person.
So all our talks about Bhagavad-gītā and Śrīmad-Bhāgavatam is just to give you impetus, just to impel you to search for this reality and to become detached from material reality. It's not that we get the immediate experience of spiritual reality just by reading this, unfortunately.
But we can get some idea of how beautiful this reality is, and that will help us to create or to develop healthy detachment from this world.
And by developing healthy detachment, very quickly we will find the reality which is worth of being found.
So Sharabakulatuna idea that you have the rest of the detach okay And then he says, Krishna finishes this work, he says, Yatak Prabhrith Prasrita Purani.
You will understand that this person who is very loving and kind and has all beautiful qualities and no faults, this person is the origin of this reality, he is the original person, the source of all reality, not the big bang but Supreme Personality of God they keep some keep them uh disport the jarata paramani and paranthu uh paramushangraband is
This is a very old, ancient origin of all reality, and ultimately I come back to him.
Finding true Satchitananda at the source
And there is very important implication, I will say this and I will finish this lecture, uh, which is coming from this last line of these two verses. He says, Ya Tak Prabhiti Prashritapurani
that the reality which we value so much, which we are attached so much, has the real origin and that's why we are attached to this reality. So is Jagatkoviskomat Satya Mantina Satva Nakha Happiness is there.
There is no doubt about it. Ananda is there. Knowledge. Jyan is there cheek and sat existence is there? as it was it would be sash it yes
so basically uh we're all looking for such it and ananda we're not looking for anything else. We all want, every one of us want uh eternal existence, full knowledge and complete bliss. That's the nature of living entity.
We want only these three things, such ananda. But Krishna here says that you cannot get Satchitananda without getting to the origin of Satchitanananda.
You cannot get such an ananda independently of the source of Sachitanananda. So if you want Sachitananda, that's the solution. If you want to solve the problems of your existence, the solution is only one.
You have to find the origin, surrender to this origin.
And by surrendering to this origin, you will become freely, you will become like Like Prabhupada says, co-operator, you will become co-possessor of Satchita Nananda, which he is the unlimited source of So
just a bug with the coach, the pranam to say summer panicity, or few up You will become the inheritant, you will inherit the Satchitanananda which he is the limited source of. So it's a very beautiful logical structure.
Krishna says here is this tree of this world and this tree is very entangling and very difficult to understand. But if you want to uh solve all the problems of existence, here is the solution.
Solution is very simple, just come for Sunday's program every Sunday. Develop very strong detachment from this world by being
attached to the society of devotees, by being attached to Shravanam and kīrtanam and ultimately find the place by coming where you will not be able, you will not want to come back into
this material existence. Thank you very much.