Srimad-Bhagavatam 1.6.21

Bhakti Vijnana Goswami · Adilabad · 2019

Chapters

Invocational prayers and verse recitation

Omnamo Bhagavate Vaya Bhavateva Sudeva, Umnamo Bhagavate V Sudeva. Sudeva, Omnaho Bhavateva Sudeva Sudeva, Narayanamas kritya, Naramchaiva Narottamam, Naramcheva Narottamam, Deim saraswatiam, Divim Saraswati Yasam, Tatu Jaya Mudhiraya, Nashtraya Svabhadrisu, Vitam Bhagava Ta Sevaya, Vitam Bhagavatam Bhagawa tutta ma slowke, Bhakti Bhāvat stiki, Bhava ty na i styki, Yamprajan da manupe ma peta kriitam. Dwaipaya namvirahkatarajuhava, Daipaya Namvirahatara Juhaba, Utreitam Mayatayotaravobinidus, Tretitamayota Bobinidus, Tam Sarbabu tahridayamunimanatos me. Hare Krishna.

We are reading Śrīmad-Bhāgavatam Canto, chapter number six, conversation between Nārada and Vyāsadeva, text twenty-one. And asmin janmani bhavan māṁ draṣṭum, avipakva, avipakva-kaṣāyānāṁ, kaṣāyānāṁ, durdarśaḥ, durdarśaḥ.

Ahaṁ kuyogināṁ yogīnāṁ hantasmin janmani bhavan antasmin janmani bhavan hantasmin janmani bhaktim āśraddadhāmi harhati māṁ raṣṭu mīrhadi mām amraṣṭu mīrhati māṁ raṣṭu avipakva-kaṣāyānāṁ, avipakva-kaṣāyānāṁ, avipakva

kaṣāyānāṁ, avipakva-kaṣāyānāṁ, durdarśo 'ham kuyoginām, durdarśo yoginām. Durdarśo 'ham kuyogināṁ hantasmin janmani bhavān dāś janibān māmam draṣṭuṁ mīrhati, adipakvaka śayānaṁ, dhipakvayānaṁ, durdhar sohamku yoginam,

dhudar sohamkuyoginam Handa onar asmean asme beau Translate. Yeah. Yeah. Janmani. Janmame. Janmame. Janmame. Bhavan. Bhavan Bavan Tum Tum Maha Madhi Madi Mamiko Mujiko Draṣṭum Arhati Arhati Yogihu Yogihu Adipakva,

Adipakwa Shur Sul Sh. Kashayanam, Kasayanam Bhotikalmash, Bhoti Bhotikalmash, Durdarshaha. Dudarsha. Devana Pati. Devana Pati. Aham. Sevane a purna. Seva. Sevane a purna. Taken.

Translation and commentary of the text

Anavad. Henarad. The Lord spoke. I regret that during this lifetime you will not be able to see me anymore. Those who are incomplete in service and who are not completely free from all material things can hardly see me.

Bhagavani Kaha Henar Mujede Kerhekitum is Jeevan Kalme Abmujahidek Sakoghi Jinnki Seva Apurunhe or Jo Samasthoti Kalmashapurse Mukhtanihe, B Mushkil Sehi, Muse Dev Pati. Just read the hole very good.

Pagodita may Pakman attempt to shoot the Sarvapari, that I pray what Nikiya. Unke Vektiwa may Bhauti Tha Leshmatrabini Leti attaqti me ranchamatri bhauti anura Kam Tata Lob se muktahunahi is karakshana.

Kainika tattak paraya haki manushabu in triptiki chmotata in draduptiki trushasi mutahoja. Pradutika Santurit Kun Sathu Gunhai Pasama Tikkarmash say Muktahonikine Use Sathuhun Sevi Upurna.

Saksha karki koach karn sattobun me atha. Munashava atalixt siti kedi when me ja sathahe, kin to iska arthayane kihwanha saksha sakshaap tashash.

At the Saruta Vidhi Yahiki Mruch Mahjar, Jam, Bhagwanki Diviruki Pujha Baja, Bhagwanka Mandika, Divis Namukai, Djamki, Mandhotti Tushis Uttam Puja, Archana Karna Kile Kajatahe.

Bhabanki Archana say Bhakti Kashubara Babatahe, or yeah, one janiki a picture shatter.

Pichan Karterita Uno say Pra Ladmarashdru Marajesse Anaik Purtobo Pagwan Kasi Omina Atai Pagwanka Shutta Nara Tataparajai say, manphatoki, but the chinopurchta chal chathay or girthangidwara one giving maka name poor same lagata.

I say of this bhoti to no say Hantas mean Jan Manibhavan Mam Ma Mam Drashtum iharhati Avipa Kashainam Durdar Shoham Kuyoginam On Ara the Lord spoke I regret that during this lifetime you will not be able to see me anymore.

Those who are incomplete in service and who are not completely free from all material stains can hardly see me.

Nama 𝹃 Vishṇupādāya Kṛṣṇa-preṣṭhāya bhū-tale śrīmate Bhaktivedānta-Svāmī-niti nāmine. Namaste Sarasvate deve gaura-vānī-pracāriṇe nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe. Vāñchā-kalpatarubhyaḥ ca kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ. Vaiṣṇavebhyo namo namaḥ.

Jaya Śrī-Kṛṣṇa-Caitanya Prabhu Nityānanda Śrī-Advaita Gadādhara Śrīvāsādi-gaura-bhakta-vṛnda. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Ājānu-laṁbita-bhujau kanaka-avadātau saṅkīrtanaika-pitarau kamalāyatākṣau. Viśvambharau dvija-varau yuga-dharma-pālau vande jagat-priya-karau karuṇāvatārau.

Lessons from Narada Muni's life narrative

Yandah pravi Mamavachimu Mampra Suptam Sanji Bayata Kila Shakti Darah Swadhamna, Hanyamsahastacharana Stamanat Vagadi, Pranandam Bhagavathi Purushai So

this is very important and instructive verse for us from Śrīmad-Bhāgavatam. One of those verses which we have to know very well to conduct our devotional service properly.

Nārada Muni himself is uh describing his story of his life to his disciple Vyāsadeva.

And he explained how he met with the sages and how he took their remnants and how he got their mercy in the form of mantra. And mantra also. The mercy form of mantra. So I will be very careful with you. And uh so uh and

then we know he says that by my great fortune my mother died. Usually you don't expect this statement from a five-year old boy.

But because he realized the truths and he realized that the attachment of his mother is not really conducive for his devotional service. He viewed the things in a particular way, which we don't have to imitate.

Onokarana Hikar sakhibade. So but Narada Muni got in his previous life got such a strong desire by all means to realize God in this life that for him the attachment of his mother was very strong impediment.

Krishna, who is in our heart, knows our desires. Krishna Marath Remeheam Boha Marita on Kevara Jankari. In fact, Śrīla Prabhupāda says that the soul is only capable of desiring, nothing else.

The rest is done by the Lord and by the arrangement of material nature, but the only ability which we have is to desire. Bhakti Saratari Havanke Dvara Pakuti Pakati Kedvara Kyajata.

And Śrīla Prabhupāda explains in Bhagavad-gītā that this desire which is emanating from the soul is like smell. And the Lord sitaikas in the heart, He just smells our desires. And usually the smell is not so good.

So therefore the Lord is not very happy to be in our heart. It's quite a smelly place.

So but when he feels that there is a pure desire, desire to serve him, desire to please him, he is very happy. He becomes very happy in our heart.

And therefore sometimes people wonder why the Lord does not fulfill my desires. Because they're not good desires. It's better that he will not fulfill our desires.

He only wants to do something good for us and therefore he's not in a hurry to fulfill all our crazy desires. But when we have good desires, the Lord definitely reciprocates us these good desires.

And therefore He reciprocated with the desire of Nārada, and He helped him to overcome all the impediments even though he was a very small boy.

And when Nārada Muni found out early in the morning that his mother is dead after the snake bite, he just burned the heart. Meaning that he didn't have any attachment to his material life,

Narada's meditation and lake vision

any attachment to the, you know, dwelling place or anything, and just went straight to him always. This story is to tell us and to show us how renounced he was in the heart, not artificially but really within the heart.

Trim. So, uh, and, um, he was completely fearless. So what would be that because uh the fearlessness is also the sign of uh detachment. When we are afraid of something it means that we have attachments.

We are afraid of losing what we are attached to. So from all points of view he was totally detached, totally, completely attached to the Lord with the desire to serve the Lord.

So while travelling he ultimately came to a very nice forest. And beautiful lake was there with the lotuses. And he liked the place. And that was his mistake.

Because he liked this place independently on his service to the Lord. He said, such a nice place. That was enough to become the impediment.

So he sat down and he started chanting mantras how he was taught by these great vaiṣṇavas who visited his house.

And because his desire was so pure, very soon the Lord appeared first in his mind and then directly in him, in his vision. It is said that when we are meditating, there are three stages in which the Lord reveals Himself or manifests Himself.

In the first stage when our heart is somewhat pure, we can get spurti of the Lord in the heart. And it's very short lived. It's just for a short while the uh the image of the Lord will appear in our heart.

But then the next stage when our meditation becomes more deep and more profound, then the Lord completely occupies our heart and our consciousness and we can see Him within our heart in a very clear way.

And then the third stage when our meditation becomes really successful

then we can see the Lord outside. Āvirbhāva, He will show Himself outside of our heart, not only in our heart, but then sampūrṇa rūpa se or sākṣātkāra, mahā-sākṣātkāra. That's the perfection of our meditation upon the Lord when we see Him outside, standing, not only within our heart, not with our Atma Drishti, with the eyes of our soul, but even externally.

So mere bhajan kā sākṣātkār, ki bhagavān ko bāhar dekhanā, rūp ke bina, bāhar bhagavān kā sākṣātkār honā, sākṣātkār mere bhajan.

So in one sense uh Naranamuni achieved this amazing success when he saw the Lord just in front of him. And he became completely ecstatic about this vision. He became overwhelmed.

Independent nature of Divine darshan

He became so happy when he saw the Lord. But for a split second it continued and then the Lord disappeared. It's completely the good will of the Lord to reveal us, to reveal Himself to us or not to reveal Himself to us.

He can reveal himself to anyone. No qualification is required. It's completely you know in his hands. But at the same time he knows what he's doing.

and therefore, he disappeared from the vision of Nārada, and Narada was trying to reproduce all the conditions, he was trying to chant the mantra, and you know, he was sitting and meditating and he was really nothing worked.

Because the bhagavān kā darśan does not depend on our endeavors. This is a very nice instruction because we have to understand that Bhagawan is uh he is uh completely independent. Bhagavān svatantra.

Pūrṇa svatantra bhagavān. Isliye hamāre prayās, uh and Naradamuni was completely desperate, he started crying. And in this moment he heard a voice.

This time Krishna didn't appear in front of himself, in front of him, but by transcendental voice he made the message. It is said in the previous verse that his voice was a gochara.

Agochara giram means which is not, which cannot be heard by material ear. So he reveals himself from inside in a form of voice and this voice was very consoling to Narada Muni.

It is said in the previous verse, Prashamayan. Prashamayan means he was very pacified by the sound of this voice. When we hear something which is coming from the Lord, it's very pacifying to our heart.

Now our heart is burning with all kinds of desires, and there is always disturbance and anxiety in the heart. But when we come in contact with the Lord, the peace is coming within our heart.

Depending on the closeness or the extent the Lord reveals Himself. Like when we chant the holy name, it can bring peace to our heart. Then the chance is that, not necessarily. Why?

Because the Lord may manifest uh within the name in the different degrees. When he manifests fully this sound of the holy name will give us practically the same experience as we see him.

Like Śrīla Rūpa Gosvāmī says, when I chant the holy name, I want to have hundreds of tongues because the Lord is directly dancing on my tongue. And when I hear the Holy Name, I want to have millions of ears.

And then he says, Najanejani to what is it Krishna Varnamdvay? Na jāne jāni to kyāpi nectāritai. Krishna-varṇaṁ tviṣākṛṣṇam he says, I don't know how much nectar is there in these two syllables, Krishna.

I I don't know how much nectar is there. And we also don't know how much nectar is in these two syllables. For us there is no nectar. That's the difference. Why?

Because when a pure devotee chants the holy name, and when we chant the holy name, he may sometimes in the same way, you know, when Narada Muni uh he heard the message from the Lord, he directly was in contact with him.

For him it was no difference between seeing the Lord and hearing the Lord.

Compassionate message on qualifications for vision

But unfortunately the message of the Lord was not so consoling and pacifying. Sandeśh tā unko bohot santuṣṭa karne kā. Nevertheless, he was happy to hear to receive this message.

And the message was you will not see me anymore. But the Lord also said in this life.

And he says Hanta, the first word in this was Hanta, which is a uh uh invocation but it's a very very nice invocation. Very hanta, you say when you have some compassion and when you somebody is really dear to you.

Sambodhano ki can you sad nayojit ke pradajada praying. many ways to approach in Sanskrit this many different invocations, many kinds of invocations.

So hanta means compassion. So he felt this compassion which is coming from the Lord. Like ānandita nu jīti katham api is one of, anyway, there are many different ways of sambodhana in Sanskrit.

So and he says hanta smi janmani bhavān in this asmān janmani bhavān, you, and bhavān is also very, very respectful, very, very respectful way of approaching somebody. You very respectfully uh will not see me.

Iha na māṁ draṣṭum īhārhati. You don't deserve to see me. Arhati.

Bhavān matlaḥ ādhat pūra batana. Like an adat pura kyabatade, Kya Munjanom said, they may find so why he is not deserved, why the that he d—in other words, the Lord uh says here that you don't have the required qualification, you have not reached this point.

Why and he explains avipakva-kaṣāyānām ataḥ, because kaṣāya in your heart is avipakva. Kashaya means color. Kaṣāya means, like this color is called kashaya. kaṣāya, kaṣāya. So kashaya means basically a little tinge

of material desire of material contamination within the heart. So, bhīti stokāḥ kalmaṣāḥ stokāś ca. It's like if we take little hing and put it into or whatever.

If we put little hing in a bottle, And then we take off the hink and then we wash the bottle and wash it again

and wash it again and then we smell still the— so in the same way, you know, the hing is not there, but the smell of the hing is still there. In the same way, Narada Muni was completely pure in the heart.

There was no smell, there was no material desires in the heart. He only wanted to see the Lord. A little smell was still there. And the Lord said, I don't like this, even this smell I don't like this.

Even if it's very little still I don't like it. So you will be able always to see me like uh in this lifetime, Nārada Muni always sees the Lord. Whenever he chants his name, he sees the Lord. No problem for him.

But uh the Lord says you will be able to always see me when your heart will become completely pure. For a short second you may see the Lord and sometimes you may feel that the Lord is there in his

holy name, but you know constantly to see and to feel the Lord, you have to be sampūrṇa, sat-prati-sat pūrṇa.

Binding nature of sattva-guna in sadhana

And Śrīla Prabhupāda explains what is this kalmaṣa, what is this contamination within the heart.

So usually we say that that usually the usual understanding that kalmaṣa is uh contamination is uh tamo-guṇa and rajo-guṇa. Kalmaṣāya, tamo-guṇa what rajo-guṇa? But Nārada Muni didn't have tamo-guṇa, rajo-guṇa.

Not the slightest, not tamo-guṇa, rajo-guṇa. He only had some sattva. But from the point of view of Bhagavān, sattva is material, it's not so good. He wanted to live in the forest.

He liked this atmosphere of the forest, peaceful, you know the birds are chirpling and so nice smell and nice pure and Krishna says okay, live in the forest, no problem. I have no problem.

Yeah, if you like to live in the forest, please, no problem. So and he himself says in the Bhagavad-gītā that even sattva-guṇa binds us.

sattva-guṇaḥ saṅgayati sattva-guṇaḥ sukhe dhanaḥ sañjayati. Sattvagun is good as a starting point for cultivating Krishna consciousness. sattva-guṇaṁ ca ’tāni bhakti-yogena yaḥ seveta. In the beginning stages.

But ultimately we will have to get rid of sattva-guṇa because sattva-guṇa, if sattva-guṇa, because Sattvagun gives you independent desires, desires independent on the service of the Lord.

Yeah, well Satvik people they want to be very peaceful. They like to be peaceful. sattvaṁ sukhe sañjayati jñānaṁ caiva ’sañjaya. And they want to be independently peaceful. You know, once uh there is a nice story about

Prabhupāda. He came to Canada and uh the temple president there said there is a very nice church building in Toronto, but it costs a lot. But it's very nice for the temple. But we don't have even clothes so much money.

And Prabhupāda said, no, no, we don't need this. Why do we need that? Why do we need this headache? We don't need headache. Don't go for it.

Child again, our Pusna Paisanayamulaki is a Sardanishayosku Shodu. We should just do our bhajan, Hare Krishna, Hare Krishna.

And then in five minutes, Śrīla Prabhupāda calls this president and says, we go and see this building.

And then Prabhupāda goes and sees the building and says, very good building, very good building. But we don't need headache. No, we don't need headache.

And then next day he calls the temple president and says, how much money do you have? He says, Well I this b building hosts hundred thousand dollars, one one luck, and I also have I only have ten thousand dollars or something like this.

Prabhupāda says, no, no, we don't need headaches, no, no. And then in half an hour you call. What if I give you twenty more thousand. Will you get another bhakika uh

takasathi and then this temple president says, Prabhupāda, but we don't need headache. Otherwise you will be in māyā. If you want to be independently peaceful, it's not Krishna consciousness. You just want to be peaceful.

So Santa Rusi Hama Shanti Mirachate or Krishna Hamatani. It's sāttvika, it's nice, but it's not so good. Satvika in it not Satya. It's Avipakva Kashaya. It's still the dirt which we have not digested yet.

And ultimately to be with the Lord, we have to digest all the dirt, not just not 90%, not 95%, not even 98%, not even 99.99999%. Shat prati shad.99 Pidin Pura Shat Pashadham Shuddha Or better XOR.

So and this is the point of this verse.

Thorough heart cleansing for spiritual vision

He's very clear, said: durdarśo 'haṁ kuyogīnām, for those who are not really suyogi, those who are not really in the first class platform. I'm not I'm not easily to be seen Dorders.

So therefore we have to really understand that sadhana is a very serious process. Sometimes when we clean the floor or whatever, you know, we, but the Lord notices. He knows.

And therefore, when Lord Chaitanya was doing this uh gundicha uh so he was showing personally how to clean how to clean the heart gundicha mahajan karden to sway kick is prakash He told all the devotees you clean this Gundicham Mandiram very nicely and he was cleaning himself.

And everyone would, you know, get some dirt, some piles of dirt, but the Lord's pile of dirt was ten times bigger than anyone else.

Again and again he was cleaning and then cleaning and then washing with the water and then taking little dust. And then he says only after that Jagannath can come to this mandir when it's completely pure. Absolutely.

Not before that. In the same way, the Lord will come to our heart and will reside there permanently if the heart is completely pure. If you just little, you know, little do little brooming.

You will not be able to cheat the Lord this time. He says not this life. Next life. And next life. And next life.

So and usually it is said even Silarupa Gaswami says that uh you know to achieve Priam you need at least two lives or three lives. Because we need to get very deep samskaras, very deep bhakti samskaras.

And in this life we are trying and we should try very diligently and conscientiously to make this samskaras of service very deep.

Because what we have now, we have very deep samskars of enjoyment in this world, independent enjoyment. Very deep samskars.

We have been enjoying in this world and exercising our controlling power in this world for so long. And then we think you know I will come on Sunday and we'll surf a little bit and then I will go back to Godhead.

You have this scale and on one scale you have all these deep deep deep desires to enjoy and then a little bit you put something on another scale and you think it's fine.

I will put one to the sea leaf and then go back to work. Every day is the opportunity for us to deepen our service attitude, service vritti, seva vrithi.

To counteract all the experiences which we have. All other experiences, this enjoyment experience. And you know we have to be conscious about this. We have to do it with the presence of our mind. Sahambhati uh uh makeup.

When we chant Hare Krishna, we we have to do it, this is my service, this is my very important service, I am serving the Lord.

Stages of progress in devotional service

Hare Krishna Hare Krishna Kishna Kishna Hari Hare Ram Hare Not the Hare Krishna, Hare Kr Krishishnana Kr,ish,na, Hare Hare Krishna. I'll I'll go do my business. No, we have to be really concentrated and very serious about it.

Therefore, Śrīla Rūpa Gosvāmī says that usually devotional service takes many stages, you know. We go from one stage to another stage. It's a gradual process. Gradual process of purification of the heart.

Ānandāmbudhi-vardhanaṁ pratipadaṁ pūrṇāmṛtāsvādanaṁ sarvātma-snapanam paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. So first is ceto-darpaṇa-mārjanam, preliminary purification

of the heart when the gross desires of kāma and lobha, of these rajas and tamas, are gone from the heart.

Ceto-darpaṇa-mārjanam means that our cetana, our mind restores its ability to reflect the form of the Lord, caitanya. Firse Maghuma to Startit Karthinga Joru Hoskostat.

Like Viśvanātha Cakravartī Ṭhākura explains that our mind or our heart should be very transparent so that it would be bhagavad-bimba- grahaṇaṁ so that it would reflect the form of the Lord.

Therefore it is said that we should first concentrate on the hearing the name of the Lord, the sound of the name. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

But then the rūpa of the Lord will be reflected within our heart automatically. We will see the rūpa. Whenever we chant the name, we will see the form of the Lord, the rūpa of the Lord.

And then bhava-mahādāvāgni-nirvāpaṇaṁ, then all our anxieties are gone. All our fears are gone, all our... Only when we feel that there is Lord and we have this direct experience

with the Lord, then bhava-mahādāvāgni-nirvāpaṇaṁ, we become completely free from all the anxieties and disturbances in the mind.

And then śreyāḥ-kairava-candrikā-vitaranaṁ means that śreyas, the lotus of our good fortune becomes manifest, it means that uh there is no other desire at all.

This is the stage where there's no other desires, no separate desires. I only want to be with the Lord, I only want to serve the Lord.

And then bhava-mahādāvāgni..., śreyaḥ-kairava-candrikā-vitaranaṁ vidyā-vadhū-jīvanam, then only we will be able to see who I am, what I am in relationship with the Lord, what is my sevā?

What is my siddha-svarūpa, the eternal form in the spiritual world?

Anandam Buddhardanam, and then you become completely overwhelmed with bliss. svadanam you will feel practically every breath which you make will become blissful. Pratipadamya every second you

will feel the presence of the Lord. And then only Sarvatmasnapanam, then only you are completely pure. Sarvatmasnapanam. There is no dirt, there is no this kashayam, not even little smell of the dirt.

So this is the process and paraṁ vijayate saṅkīrtanam, you will be able to do it if you do this Sri Krishna Sankirtanam.

If you chant the holy name with the devotees, with the pure heart, like-minded devotees who have this desire or aspiration to come closer to God.

So it's possible uh but again as I said this samskara this this experience this uh anubhuti or anubhav should be very very deep in our heart. Because our taste lays where our saṁskāras taste.

No, if if you you know, if you take mm meat, you know, after some time you get saṁskāra and you will get the taste in the meat. Other well otherwise there's no taste in meat. It's it's disgusting.

In the same way, when the first time you chant Hare Krishna there's no taste. But if you make this saṁskāra or this experience very deep, you will get a lot of taste, much more than from the... But

we need to make this saṁskāra very very deep within. And

Eternal value of spiritual impressions

it may take few lifetimes. Not a big deal. For long time we have been rotting here in this material world.

But Krishna says, nehābhikrama-nāśo 'sti pratyavāyo na vidyate, sv-alpam apy asya dharmasya trāyate mahato bhayāt. Dharmasya Trajatimahatavayama. Even very small, so alpam neha abhikram.

You know, if you do little, very little step, it will be always with you, no problem. You will be able to continue because this is the real sampati, this is the real wealth which we can have. What is our sampati?

What is the wealth? You know, what kind of wealth it is if it's today is there, tomorrow it's not there? It's not ours.

Today you have so many zeros in your bank balance and tomorrow you only have one zero in your bank balance. But it it doesn't matter, it's zero is zero. Because it doesn't belong to you.

It's completely not within your disposal. You will not be able to take it with you.

Not even one zero you have to... But you can only take the wealth of your experience of your love which is there within the heart, your some scars, that you can take with you, no problem. And therefore Tryate Mahatobayat this will protect you uh in the time of death.

Yeah, up to some raphatarin. When this greatest fear is coming to you, the fear of death, then you will be able completely to deal with it in a very nice way.

Like wealthy people, they're not afraid, right? They're they're less afraid because they're wealthy. But the real wealth is the slave of God because this is the best protection which we have. This is our best guardian.

You know, otherwise we will always feel insecure and unprotected in this world. Therefore, the lesson of this verse is very important for us to understand.

We have to be very serious about our sadhana and devotional service and try to do as much as possible uh to purify our heart.

By chanting Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Hare, Hare Rama, Hare Rama, Rama, Rama, Hare Hare. Thank you very much. Otherwise we will remain kuyogi.

Overcoming subtle attachments to goodness

We want to be kuyogi. Okay, so so the first question, sattva-guṇa, I did I got it wrong? Get it right? He is telling sattva-guṇa is binding. So if you don't maintain sattva, you're going to rajas.

No, sattva-guṇa is important. There is no doubt about it. There is nothing wrong with sattva-guṇa.

Sattva-guṇa is conducive, but when we become independently attached to the experience which Sattvagun brings us, that's the problem.

Sattva-guṇa ca, like in svāṁśāṁśau sattva-guṇa ki prīti, āsakti na kriyā. Sattva-guṇa gives us knowledge, right? Sattva-guṇa-saṁyukta.

Knowledge of eternity, knowledge of eternity of the soul, that's sattva-guṇa. But if we become proud that I have this knowledge, then it's not good.

There is nothing wrong with the knowledge itself What is wrong is our attachment to to this knowledge in the form of pride. See I'm I I know that others don't know.

Sattva-guṇa is conducive, but we have to be very conscious about the dangers of sattva-guṇa. Because sattva-guṇa being material, you know, we can get attached,

you know, there are so many knowledgeable people who know Sanskrit, like Prabhupāda, had many disciples who learned Sanskrit, and then they became proud, and then they thought we know Sanskrit better than our Guru, and here we are. Back to samsara, back to square one.

But there is nothing wrong in knowing Sanskrit. It may help you very much. But if you become proud about it, then. Like independence, how does it creep in?

You know, it uh, Krishna says that sattva-guṇa makes you happy, right?

Sattva-guṇa de sattva, and this is material happiness, this is sattvik happiness which is coming from sattva-guṇa, and you said, "Oh, this is nice, I like it," instead of saying, "No, I like Krishna, and this is, you know, whether I like it or not, it doesn't matter, it's not, you know, that's how it is," you know.

It's very subtle. Very, very subtle. You think I or you think I can be happy without Krishna.

But if you really established in your heart, I cannot be happy without Krishna, I cannot be happy, no way for me to be happy, then it's that then it will not be poisonous.

Usually what happens, people, they are in sattva, uh, in tamas and rajas, and they're suffering, they come to Krishna consciousness, and they become sättvika, and they say, "Oh, that's fine, okay. I'm f— I'm okay."

Yeah, no problem, I can— I will serve Krishna many lifetimes here. Yeah so but but if we really w what what is protecting us this very strong desire I want to be with Krishna, I want to be with Krishna,

this love should be there. Raksha Kata, Krishna Kesat Rana Chatham may Krishna Kesaratra, Rana Chatham, Yay Chamara Raksha Karega. It's a lobha, na.

Devotional intensity and Divine mercy

Sahibati. One more thing, like, uh, uh, this one, uh, verse is tīvreṇa bhakti- yogena yajeta puruṣaḥ paraḥ.

So you said that, uh, uh, by our sādhana we cannot, uh, uh, get. So how is that this verse? How can you understand that?

Krishna Himself says also, mām ca yo 'vyabhicāriṇā bhakti-yogena sevate, sa guṇān samatītyaitān samatityatam.

brahma-bhūyāya kalpate. You can only overcome this influence of the guṇas, sa guṇān samatītyaitān. You can become guṇātīta only when your practice of bhakti is tīvra avyabhicāri, avyabhicāri tīvra, the same, it's the same. So Krishna Himself says this, Kakem Tino Goranse Tivurtase Bhakti Karange and Tino Goranke Parajas.

By this, uh, intense devotional service you can purify the heart. But when Krishna comes it doesn't depend on this. You may have pure heart and Krishna still will not come, no problem.

And He may come when you still have some, uh, some dirt in the heart. He came to Dhruva Mahārāja. He came to Kardama Muni. And you know Kardama Muni sees the Lord just in front of himself and the Lord says please

ask any any benediction from me and uh and Kardama Muni says give me a good wife. He can even come to you if you want five, no problem.

But uh we will not have the f full experience of relationship with Krishna unless our heart is very pure. So when we uh suddenly we should do our sadhana as if everything depends on us.

But at the same time we have to have this understanding that ultimately it depends on the Lord, on His mercy. We only need to prepare our heart. Krishna will come to our heart, but we need to clean it first.

kṛṣṇa-bahirmukha ha-i' bhoga-vāñchā kare And then it may take some time before he comes even to the clean heart.

Devotees as carriers of divine mercy

That depends on him. Prabhu, that you have told about Narada Muni, that Narada Muni's father went there to his house, or his mother's desire made him to come there, or Narada Muni is five years old.

That he was he was unaware of this all things. God has shown some mercy towards to Narada Muni that he could get Vaishnava's blessing and we could get that and we could come too near the Lord as possible.

God's mercy, even though the God Himself is independent, but God's mercy is dependent on the mercy of His devotees. Like we have, you know, every deity in Vedic uh culture has its vahan, right?

Maa Durga Devi, she is riding the lion, right? Durga Devi is there and Lord Shiva is riding the bull, Nandi. And Kumar Swami is riding the peacock, right? And Ganesha is with his mouse, right?

So in the same way, Krishna's mercy, Bhagavata-kripa has its vahan. Bhagavata-kripa ko bhi vahan hai. You know every deity also independent but still this Garuda is there and Nandi is there.

You know, there is certain vahan is there. So in the same way Krishna's mercy is riding in the hearts of the pure devotee. So when pure devotee comes, he carries with him in the heart Krishna's mercy.

It doesn't depend on you, it doesn't depend on Krishna. It depends on the mercy of this devotee whom Krishna gave his mercy

as you know it's He gave him His His His you know the carrier of His mercy. and they're free, they're you know traveling all over the world, they come here and there, and it doesn't it's not your merit and it's not even Krishna's arrangement. It's the completely sweet will of a pure devotee.

When Prabhupada came to New York, to hippies of New York or San Francisco, it was not the you know good karma of these hippies. They didn't have any good karma. And it was not an arrangement of the Lord, really.

It was just Śrīla Prabhupāda's desire. Who is independent, equally independent in the Lord in the in in a matter of distributing his mercy.

Proper attitude toward all practicing devotees

Maharaj, you said that if we serve pure devotees, you can give the mercy of all. But how to identify pure devotees? How to identify pure devotees?

We see all everybody And therefore, Sanātana Gosvāmī gives a very good advice. Sanatana Goswami Katha Book.

He says, if you are not sure whether this person is pure devotee or not pure devotee, just serve him as if he is pure devotee with madhyama-adhikārī, just in case he is a pure devotee.

We don't know what is there in the heart of other people.

He may look like a very you know beginning bhakta, but uh you don't know how many lifetimes he was practicing Kṛṣṇa bhakti. And you will look down at him and you will commit offense.

Jadabharat was pretending to be a deaf and dumb person and everyone was just you know spitting at him. Jadabharat Gunga Behara Desapara Bhu Bhata Bharata Sara Dunkyu Patukret But he was a pure devotee.

And when King Rahugana realized that he was a pure devotee, he started trembling and shaking. He said, I I have only one fear to offend the Brahman because this is few, not this, please. Hare Krishna.

uh and therefore Sanātana Gosvāmī says just see in everyone uttama-adhikārī Kari and then you will never be wrong. And you will get so much mercy. Don't worry. No mistake in this.

Otherwise if you start judging his heap, you're not going to get it. Because you only look through the through the lens of your own impurities. So you will see impurity everywhere.

When we look at other people, we only see impurity about the MMA that is progressive. Okay. Okay. Okay.

There are different statements in the scriptures and our ācāryas uh say, and we have to really understand the you know the the utility of the statements. There is a lot of statements which uh have to encourage us in our you know in our journey

to towards the Because if we only say oh no this is so hard, you know, hundred percent and this and that, you know, and then you become discouraged.

Therefore Śrīla Prabhupāda said seventy percent, no problem. By my nose it just k y you know, catch the maradotti pakarko. Yeah, yeah, yeah. So so but uh you know uh it's

very encouraging, we should definitely be encouraged by this statement, but at the same time we should not be complacent uh on the grounds of this statement. It's very easy to reconcile these two kinds of statements.

We will have the full experience of Krishna prema only when we are completely pure. Prema is the experience of a pure heart by definition. Impure heart cannot hold prema, prema should prema go

switchata But it doesn't mean that we may not come to Krishna. We may come to Krishna and uh, but we will not have complete prema in dealing with Krishna.

You know, if Krishna comes to you now, what will you do with him? You don't know what to do. You don't know how to joke with him so that he's pleased. You don't know how to serve him, you will be just Hare Krishna. Bye-bye.

Uh you need completely pure heart to deal with him first So therefore you can come to Krishna, but you will not have this experience. So Prabhupada says, yes, you'll come to him, no problem.

But uh but still uh you will need to become completely pure to have experience of prema. Even if you come to Him, even if you come to Vaikuṇṭha, still you will have to purify your heart.

Like in this Brihat Bhagavatamrit Sanat Goswami explains that you know he goes there and there and there. And everywhere he sees some form of the Lord. Gop Kumar.

Gopī-kumāra, he travels all over the universe, he goes beyond the universe, goes to Vaikuṇṭha. But still, he comes back to become completely pure and then go to Goloka Vṛndāvana. Soya putobi and go bhantka putarasi

sakshatkani go sanatan Gosani Bhut Bhavan Budata Gopuma, Hajaka Jati, Hajaka Bhakashanota. Likin, Utna Sakshat Kane, the Tirse Bhati either the puttivity,

fair, bhanti gotin, poor therashutu hoke fair, janika So if you want Krishna prema, go for pure heart.

If you just want to go to Vaikuṇṭha, no problem, go to Vaikuṇṭha. There's plenty of people who live in Vaikuṇṭha and they see Vishnu every now and then they live somewhere there, they have their TV and they see Vishnu on the TV, you know he's doing. Not becoming hot like here.

So but if you want this no problem. Okay, thank you very much. Śrīla Prabhupāda ki jaya. Gaurāṅga-premanande.