Bhagavad-gita 16.5
Bhakti Vijnana Goswami · New York · 2022
Chapters
Recitation of Bhagavad Gita verse 16.5
I will read the verse number we will read the verse number five from the beginning of this chapter. Daive sampat vimokshay Moksha Nibandha Nibandhaya Hasuri Hasuri Mata Mata Ma Ma sucha sampadam Daiveem Daive Abhijataha
Abhjava Hasi Pandava Panda Divisampadvi Moksha, Dadvi Moksha, Dai Visampadvi Mokshy Nvisampadvi Moksha Nibandya Suri Nibanda Surimatha, Nibanda Surimatha, Nibanda surimata, Nibanda Surimata, Ma sucha sampadav,
maasucha sampadamav, mashsucha Sampadamai, Abhijato Sipandava, Abija Sipandava, Abhijato Sipandava. Vita Sri Pandava Daivisampadvi Mokshaya Daivisampati Moksha Nibandhyasul Nibandaya Surimatam, ma su chaandavim,
mahsampadam daive, amhijachsipandava, sipandava Daive Daivi Transcendental Transcendental Sampha Sampana Asets Vimokshaya Vimokshaya Meant for liberation. Meant for liberation. Nibandhaya for bondage. For bondage.
Asuri demonic qualities. Mata are considered samampadam Hasid Daivim Dai Transcendental Transcendental Habijataha Habijataha Born of Asia You are Pandava Pandava Osan of
Pandu Osan of Pandu Translation and purport by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda. The transcendental qualities are conducive to liberation, whereas the demonic qualities make for bondage.
Do not worry, O son of Pandu, for you are born with the divine qualities. Lord Krishna encouraged Arjuna by telling him that he was not born with demonic qualities.
His involvement in the fight was not demonic because he was considering the pros and cons. He was considering whether respectable persons such as Bhishma and Drona should be killed or not.
So he was not acting under the influence of anger, false prestige, or harshness. Therefore, he was not of the quality of the demons.
For a kṣatriya, a military man, shooting arrows at the enemy is considered transcendental. For refraining from such a duty is demonic. Therefore, there was no cause for Arjuna to lament. Anyone who performs the regulative principles of the different orders of life
is transcendentally situated. Nibandhaya Suri Mata Mashu Chah Sam Padam Dai Vim Abhijatu Sipandava. The transcendental qualities are conducive to liberation, whereas the demonic qualities make for bondage.
Do not worry, O son of Pandu, for you are born with the divine qualities.
Namaḥ oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhaktivedānta-svāmin iti nāmine Namaste sārasvate deve gaura-vāṇī-pracāriṇe nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe Kalpatarubhyaś ca kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ
Jāyate śrī-kṛṣṇa-caitanya prabhu nityānanda
śrī-advaita-gādhāra 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.
Divine and demonic qualities as human assets
Thank you. Sri Krishna is explaining to Arjuna the two nature of human beings. And yeah, anyway. And he says here that the divine nature, Daivī sampad. He calls the nature sampat, which literally means the asset or wealth.
So basically the idea here is very important that our qualities, the qualities of our character, the qualities of our mind are our assets. This is the capital which we have, which we use in this material world.
And he said that depending on the qualities of the quality, quality of the qualities, depending on the nature of the qualities which we have, our nature may bring about liberation, or vice versa, may bring about bondage.
And he basically divides it into two categories, one is daivī sampadā, another is āsurī sampad, uh, divine and demonic nature. And he says, Don't worry, Arjuna, you are born with these qualities.
So the first very important point here in this verse is that we are born with certain inclinations.
And some natures which we are born with are conducive to liberation and another nature is vice versa conducive to bondage in this material world. So the question arises: why we are born with this quality or that qualities. And of course, in other religions which do not believe in reincarnation.
This question is very puzzling because it seems like Lord Creator, he is not fair.
Somebody is, from the very beginning of his life, is more likely to be devoted to God, is more likely to get liberation and other people are doomed from the moment of their death, or from their well, from the moment of their death too. They are doomed from the moment of their birth.
Krishna specifically says here abhijātāḥ. Abhijātāḥ means that you have been born with such qualities, so don't worry. More or less, you know, he says that your future is predestined by your birth with certain qualities.
And as I said, other religions they're puzzled with this problem, with this dilemma why it is so.
But the idea here according to the philosophy of Bhagavad-gītā and the philosophy of Vedas actually is that we are born with certain nature according to the work which we did previously, according to our karma.
Scriptural guidance versus natural instincts
And what is this karma which defines our nature? It's very interesting. The commentators and Śrīla Prabhupāda follows them, but in a very in a little coward way.
But the commentators explain that the divine nature is a result of the predominance of us following the scriptures. And demonic nature is the result of just natural instincts of a human being.
If our nature is tempered by following the scriptures, by reading scriptures, by trying to study scriptures, by really taking seriously the commands of God, then our work will be creating the divine nature. That's the real purpose of scriptures.
The scriptures are there, they're given by God, who is very fair, who is definitely not partial to anyone.
He gives access to the scriptures, to the commands of scriptures, so that we can develop this divine nature and then ultimately achieve liberation.
Whereas, if we just simply follow our nature, if we simply follow the impulses and impetuses and all the natural urges which are there, quite abundant in our material body and material mind, then for sure we will gradually develop demoniac nature.
Demoniac nature is nothing but the nature which is naturally spontaneously developed just by following the urges of the mind.
So basically, if people do not regulate their life with the scriptures, do not try to follow the scriptures, then they're doomed.
And actually the you know the choice is ours. We can choose what kind of life we want to lead. But Krishna warns us. He warns us through Arjuna, he says, Arjuna, you don't worry.
And by saying Arjuna, you don't worry, he's saying, you are the guys, you please worry. Because you may not be born with this divine nature. Arjuna didn't have this problem, but we very well may have this problem.
So he gives us a gentle warning it's actually not good to become entangled in this material world. It's actually not good to become a slave of this matter. You know, we're all striving for freedom.
And Krishna explains what real freedom is. Real freedom is not to follow the natural urges. Somehow or other people have this completely crazy and strange idea that the freedom is just to follow my nature.
No, Krishna says if you follow your nature, you're in bondage. You're bound by all these forces which are there, which pushes you in different directions. You're not free. You have this illusion that you're free.
But actually, you are not free. You are a slave of your mind, which is formed by your previous activities. So, Krishna gives us a very important clue what we should do in this material life to achieve desired freedom.
We all want freedom. We don't want to be slaves. But somehow rather the idea of freedom which we have is a slavery.
And the idea of slavery which people have, of disciplined life, of following certain things, is actually not slavery, it's real concept of freedom. So this is the first thing which we have to understand.
Evidence of divine nature in Arjuna
And Śrīla Prabhupāda beautifully explains this point in the purport without making this point very clearly but he says why Arjuna was divine. What was the manifestation of his divine nature?
And he says he was divine because he was not simply just following his anger or his other passions which may be there in his heart.
He was definitely hurt by all the atrocities which the Pandavas underwent by you know completely demonic plot which was uh done with Maharaja Yudhiṣṭhira during the game of dice when Draupadī was almost disrobed and completely humiliated in front of everyone.
So he definitely for 12 long years he accumulated a lot of anger in his heart. But despite this very strong emotion which was definitely there in Arjuna's heart, he was not the slave of this emotion.
Because if you just naturally follow your again your acquired nature, you ultimately are considered to be a demon. It may sound very harsh. It does sound very harsh. And that if you just follow your nature, you are a demon.
But if we impartially and philosophically consider this, we will understand, yes, this is the fact.
If we simply follow our material acquired nature, if we just follow the animal instincts which are there, then ultimately we will develop very selfish nature. And Śrīla Prabhupāda explains that why Arjuna was divine?
Because before acting, definitely the impetus to act was there in his heart. This anger was there, the hurt was there, the resentment was there, there was so many negative emotions were there.
I mean Arjuna was a pure devotee so he might not have any negative emotions. But you know, if he was an ordinary person, it would be natural to expect from him to have such emotions.
But nevertheless, despite all this very strong emotional forces which were there in his heart, he was still considering what should I do? So, this question, this very question.
Before you act, if you ask this question yourself, and then try to answer this question, not according to your concepts and understanding, but according to the scriptures.
If you do this, this is the sign that you are divine and you will be liberated. You will achieve mokṣa. You will achieve freedom from this bondage of birth and death in this material world. So this sounds very simple,
Evaluating choices using scriptural standards
but it's a very profound and at the same time very difficult proposition once a disciple approached Śrīla Prabhupāda and he was complaining. He was complaining.
He said, Śrīla Prabhupāda, this, you know, there are so many problems in this con. This is there, this is there, and this is there.
And Srila Prabhupada made a very philosophical, very detached and profound philosophical statement. He said, He said spiritual organization in the material world, difficult proposition. It's a difficult idea.
So what I mean to say, Maharaj, Hare Krishna. Thank you for coming. Uh, so this idea, uh, which is expressed here by Śrīla Prabhupāda and his purport is actually, it may sound very simple.
You just have to think before you act and not act according to your whims, according to your natural impulses, urges, but act according to by considering what is good and what is bad.
Like Prabhupada writes here, Arjuna was considering pros and cons. So it may, it may sound simple, but what Śrīla Prabhupāda means by this, why it is not so simple?
Because we should consider our pros and cons, not according to again our preconceived notions, but according to the scriptures. We have to really sincerely search the answer within the heart.
What should I do according to the philosophy of Bhagavad-gītā, according to dharmashastras, according to, you know, all other scriptures which are, you know, so many. So and for that we need to study shastras.
For that, we need to see this whole material world through the lens of the shastra. Because otherwise, yeah, we may consider.
Everyone considers, you0, and not everyone, but you know, most of the people they think little bit before acting. Uh, you know. Some people don't think at all. Okay, that's fine. But that's their problem.
Most of the people they think a little bit, at least a little bit. But on which basis they think? What is their criteria of deciding what we should do and what we should not do. So this is how Srila Prabhupada acts.
And ultimately, the idea is the same as I said.
Other commentators, previous commentators before Srila Prabhupada, including Baladeva Vidyābhaūṣaṇa, they say that the divine nature is a result of following scriptures, is a result of imbibing scriptures, is a result of this that the nature formed by the scriptures, by the commandment of the scriptures is predominant over our animalistic nature.
Whereas demonic nature means that your animalistic material nature is stronger than your your desire to follow the scriptures.
And there is another point here which we also have to understand very clearly that they don't say that, you know, if you just read the scripture, okay, you're saved.
Sometimes people have this very strange idea, you know, I believe in God, it means I'm saved. No, you are not saved. Krishna says, no, you're not saved. It's not that easy.
Only if you imbibe the scriptures inside, so that you have a very clear cut criteria, set of criteria, deciding practically every moment of your life, because we're making choices every time.
And most of the time we're making these choices unconsciously. Of course when we uh come to this very difficult problem like war, you know, then uh definitely we're not making uh unconscious choices.
But what I mean to say is that you may read the scripture, you may know the scripture, you may even believe in scripture, but still your your material nature, your animalistic nature is stronger than the nature which is formed by the scriptures.
So to be sure that that our mokṣa is guaranteed, our liberation from this vicious circle of birth and death is guaranteed.
What we need to do, we need to really put the scripture inside. It's not enough to have this book, you know, like this book. By you know going through this book, you can clearly understand that nobody read this book.
So sometimes people say, yes, I put this book on the shelf, that's fine, you know. He will say, it will save me. No, you should put this book on the shelf. You should put this book in your heart.
Characteristics of demonic nature and false ego
You should really have a very clear concept of what is there in the book?
Because before that, in the previous verse, just in the previous verse, in the verse number four, Krishna very briefly explained the demoniac nature. And he said, what is demoniac nature?
Demoniac nature is basically if you follow your ahaṅkāra. He says dh uh D dhamambbaadharpa sya abhimanastya crodaporosya mevacha. So he says uh m he lists uh initially in this first verse, a very brief description.
Later in this chapter he will give very you know very vivid and detailed description of demonic nature, how demoniac people act.
But in the beginning he gives a very brief description and basically this brief description can be boiled down to just one word. False ego. Because what is dambha? Dambha means the false pride of that you're so religious.
He starts with this. So he basically addresses people who follow some religion.
If you're falsely proud that I'm this religion, you know, my religion is the best religion, other religions are just, you know, and we will we we should kill anyone who follows this other false religion. My religion is the best.
This is demonic nature. This is dambha, but this is the first quality of a demon. You know, he is proud of being a follower of some religion. Falsely proud, of course. Dambha darpa.
Darpa means you look down at other people and abhimana. Basically, the same thing. The same thing Krishna repeats again and again and again. You have this you're completely Convinced that you're right.
Actually, the divine nature starts with this doubt: am I right or wrong? And when you have this idea, I may be wrong and I should find the answer in the scriptures. That means that you are on the path of liberation. Yes.
I want happiness. I didn't find happiness in this world. I I tried, sincerely tried different recipes which this world offers to me, but still I didn't find any happiness. Yeah, let me try, let me try this.
If we have this idea very strongly and then after that, again and again read Scripture and try to really sincerely follow Scripture in our life in our not even daily life in our every minute life I don't know if it's the proper English or not but if you follow If you follow it in practically every moment of your life, then only Krishna says, don't worry. In this particular case, you may not worry.
If you don't do this, you know, some sort of anxiety should be there. What will happen with me? How I will go through this very difficult test of dying, and what will be my thoughts at this moment?
Will I lament that I didn't fulfill some of my stupid desires which are created by my false ego, my false understanding of what what I should do in this material world or in this life.
So that's few considerations which could be said. I don't want to say too long, maybe we can have some discussion of this verse which is very important verse in my humble opinion for us to understand.
That how How our nature is formed and how we are forming our nature right now. Practically every day of our life we are preparing for our future, we are forming our nature.
Enduring life tests and heart weakness
And Krishna will send just one maybe little last point which I will say about this. Because we may read the scripture. We may try to follow the scripture. We may think that we are very sincerely following the scripture.
And we may have this idea that I'm I'm really good. Everything is fine. But what will happen with us? Krishna, before sending us the last test, which is the test of dying in a proper consciousness.
Before that, Krishna will send us some other tests. He will send us critical situations like he sent it to Arjuna. When the choice of doing something right or wrong will be very difficult.
And you know, the problem with this critical situation is this is this We may think that we know the answer how we should act.
And our intelligence is there to explain to really make a very solid case that you should act like this. But nevertheless, it may be a wrong choice. When we really manifest the weakness of our heart.
From the very beginning of Bhagavad-gītā, from the second chapter of Bhagavad-gītā, Krishna makes a diagnose to Arjuna. He says, He looks at Arjuna. And Arjuna is standing in front of him with the tears in his eyes.
And this tears of eyes in the eyes and the trembling of the body, Śrīla Prabhupāda explains, that's the result of fear Krishna will put us in a very fearful situation.
The tests which are sent to us by God is some fearful situations.
And Krishna, Arjuna is mumbling something and he's he's saying, you know, I I know I will not fight. Krishna, don't, don't push me this. And he He gives so many rationalizations of his wrong decision.
I should not fight because of this, because of that, because of this, you know, he speaks about everything. But Krishna looks at him and says, he makes a diagnosis. This is your weakness of heart.
You may sound very intelligent, you quote scriptures, and that's a very severe warning to us when we are put in this fearful situation. Our intelligence will even quote scriptures. This is how you should do.
But ultimately, Krishna says, no, no, you're wrong. You're wrong. This is all cheating. You're cheating. You're cheating yourself, Arjuna. So again, the real test will come to us.
When we are in a very cozy situation, when everything is fine, seemingly under our control, no problem. uh we may feel that we are very good and very spiritual and
and so on so forth, but uh Krishna will send some critical situations where the choice uh you will have to make. And Krishna gives a hint. Which choice I should do in this situation? The choice which you don't like.
The right choice in a critical situation is something which you don't like, at least externally. Internally, if you search very deeply in your heart, you will understand, yes, this is the right thing to do.
Shaping character through hearing and association
But it's uh it's usually not an easy thing to do in these uh situations. But again the main point which I wanted to make is that we are forming our nature. And we are forming our nature by the means of association.
You know, by associating with each other, by hearing others, explaining scriptures, we are forming our nature. And of course, by reading. But even more important than reading scriptures is to hear scriptures.
Because when we read scriptures, there is a great choice that the great chance that we will kind of you know bend it according to our likings and dislikings, we will filter out something which we don't like and only filter in something which we like.
But when we hear, especially when we hear such an saintly and completely pure and uncompromising person like Śrīla Prabhupāda, then for sure we will get more.
We will get much more clear picture what we should do, what we should do and what we should not do.
And this following the scriptures, the habit of following the scriptures, the habit of trying to lead our life according to the divine word of God, the divine revelation of God. It will be it will be tested.
But if we develop this habit or this nature of following the commands of God, that Krishna says that puts us in a safe position and we can be completely free from anxiety. No need. No anxiety, no fear.
Māṁ śucaḥ, Krishna says here. Don't worry. You have nature which is conducive for ultimate freedom from birth and death. Thank you very much. So that's uh that's a little explanation of this birth.
I don't know if there is any questions. Yes, please. Yeah, when things are uh when things are really crazy, just you have to remind yourself that you're still in danger.
Like when things are going well and you know you're on a upwards, right? Can you do it a little louder because I it doesn't work? I haven't turned on the uh Yes. Yes.
Yeah, so when things are going well and you know maybe things have been going well for a couple of years, a couple of months, however much, what tips do you have to keep in mind that you're still not safe.
See, uh the main tip is uh to have association with devotees, they will remind you about this.
By nature we have a tendency to forget about these things and we have you know we by nature we you know have a little exaggerated understanding of our level of spiritual advancement.
But you come here and you will be put down to the reality.
Yeah, only through association. Otherwise the mind, you know the mind is a professional flatterer. He's there, you know, he's being paid for this. You know, that's his, he gets a good salary if he flatters
you, so you need to have somebody around you who will who will tell you the truth.
Overcoming internal weakness through scripture
Yes. Thank you so much for the very insightful talk.
I really like the point you mentioned that adherence to scriptures, especially to check the pros and cons from the viewpoint of scriptures before we act, that actually is a very, is a nature of the person you know who's
And towards the end of the lecture we mentioned about redundant weaknesses are hard. So I my questions, sometimes I find uh there are people who are all all they're very much convinced that this is my situation, I cannot overcome
the situation, I cannot improve the situation, and like you also mentioned, they tend to even quote scriptures for it, they even quote Prabhupāda for it. Oh yeah. Oh yeah.
So what would be the solution for a person who is convinced about his weakness of heart? Who is convinced about his weakness of heart? That he cannot overcome it. Well, yeah.
If he's convinced that he cannot overcome it, then he will definitely not be able to overcome it. He will not even try to do it because he is so convinced.
But actually, the whole Bhagavad-gītā is the medicine against the weakness of heart. Kṛṣṇa first makes the diagnosis. This is your problem, Arjuna.
You think your problem is this or that, but actually, your problem is not this or that. Your problem is not that you have to kill Bhīṣma and Droṇa, your problem is inside. This is the weakness of heart.
And here is the medicine.
It's actually interesting. I don't know if it's if it has some intended meaning or not, but the main Ayurvedic medicine to improve our heart and to cure heart disease is called Arjuna-ariṣṭa. It's made from Arjuna tree. And the bark of Arjuna tree makes your heart stronger.
So here Krishna is giving this tonic for the heart to Arjuna and to all of us together with Arjuna. And if the weakness of heart would be completely, you know, if if you wouldn't be able to solve this problem.
What would be the use of Krishna to speak Bhagavad-gītā? His Bhagavad-gītā, his speaking Bhagavad-gītā, is only to explain to us how we can overcome the weakness of heart.
So when we say I can't overcome the weakness of heart, it basically means I don't care about Bhagavad- -gītā and I don't want to follow Bhagavad-gītā.
If you follow Bhagavad-gītā, if you even listen Bhagavad-gītā carefully as Arjuna did, he says that at the end of Bhagavad-gītā, he says that how is this Yeah, Nashtamoha. Naṣṭa-mohaḥ smṛtir labdhvā.
My illusion is completely destroyed now, and I regained my memory of what I'm supposed to do, what is my duty. So if we hear Bhagavad-gītā, then we also will say together with Arjuna, Naṣṭa-moho smṛtir labdhvā.
Kariṣye vacanaṁ tava, I'm ready to do what you want, not what I want. What you want me to do. And that's basically the conclusion which we have to come. There is a divine will.
And after reading Bhagavad-gītā we will develop this determination. Yes, I will follow what he wants me to do, even though it's difficult.
Practice of genuine sadhana versus pride
But I will do what he wants me to do, not what I want to do, because it's a more safe position. Yes.
So it seems like the world over religion, whether we're talking about Christianity or Islam or even the Vedic tradition, tends to disintegrate into a kind of membership club that uh people feel I'm a member of this club. And therefore I am saved.
Well right. I give my monthly uh you know fee f for the mem membership fee and that's it I'm saved. Kind of like football. You know it ha has very similar kind of uh uh thing.
However, there are some people who actually make an effort to at least try to understand the religion. And then among those people who try to understand religion are people who actually try to practice religion.
So there's there's what we call sadhana, which is another level where um people can say they even know some philosophy or they know some cultural tradition.
But then there is the idea of practicing that through small activities that are required, at least in the Vedic tradition we have so many aspects of Sadhana we do those and those purify us and those also require a surrender on a you know day-to-day moment to moment basis therefore we make more purification.
Can you say something a little bit about the uh idea of sadhana in this uh context? Uh well again sadhana may be very ritualistic. We may follow sadhana in a very ritualistic way and ultimately it will make us proud.
Yes, I'm following this. Oftentimes, religion does this to people. They become proud, they look down at other people because they don't follow anything. And we are so good and we're so pure because we're following this.
So sadhana will only be sadhana, and that's the definition of sadhana which is given by Śrīla Rūpa Gosvāmī in Bhakti-rasāmṛta-sindhu. If it is kṛti-sādhyā bhavet sādhya-bhāvā sādhana-abhidhā. Bhidha.
The dictionary definition of bhava of sorry of the word sadhana uh sadhana abhida uh means dictionary definition so the dictionary meaning uh of the word sadhana
is something which is performed by the senses, but with sādhya-bhāva.
The key words in this definition of sadhana, which is given by Śrīla Rūpa Gosvāmī, is that you do something, but with very clear understanding what is the end of your endeavors. Sādhya. With this sādhya-bhāva.
If you have this very clear understanding then uh you know then you you will be deprived of this tendency to be proud that you're doing this and uh therefore you're good and uh everyone who is not doing this is not good. So, you know, it's very important to understand this is what I want to achieve by doing this, and because this goal is so high, and we are in such a position, then we will always feel very humble.
We are humbled by understanding what is our goal? That differentiates out uh what we call niama-mārga. Yeah. Yeah.
So if we if we follow with this sādhya-bhāva, first of all, we will be free from this tendency to be very proud that we are doing something. We will always understand that I'm doing so little. I'm really doing so little.
So and I'm still so far from this goal. And at the same time so we will always be the accent, the the emphasis will be inside, not in the outside, not the externals of sadhana.
So sadhana is important, but sadhana becomes sad the activity becomes sadhana only if there is a very clear understanding what is the goal of it and clear remembrance of what is the goal.
Yeah otherwise it's just mechanical ritual which makes you proud.
Developing humility through proper scripture study
The smart as you want, you want. Yeah. Thank you very much. Um you were mentioning about uh how to transfer and a life based on my own transfer Injunctions.
So from with a curve, Shastra also can use the weapon. And Shastya also needs his knowledge and by the personal experience sometimes um you would just use it as a weapon to make it iron or to um just you know not to hurt someone and I would just think it it seems like it is a like a good job between the actual trust res and
um Uh to get to that level where you invite it so it becomes very natural. You have to say that instead of being right, be kind and like it so much.
So it would I I basically said this during the lecture when I said that uh you know when Krishna uh mentions uh, or briefly, initially in this chapter and the previous verse describes the demoniac nature, he starts with Dhamba.
And dhambha, every ācārya explains what dhambha means and, Śrīla Prabhupāda is strictly following the previous ācāryas in this regard. Dhambha means the pride of being a religious person.
So, yes, uh you can study śāstra to become more proud that you already are. And y you become a teacher, you teach everyone, you know how to follow śāstra. Yes, uh that's exactly right.
And uh that's uh that's a very wrong approach to śāstra.
When we really study śāstra in a proper way, we become humble because studying śāstra uh means uh you know that when we study śāstra then the heart becomes pure and when the heart becomes pure, when then we become more humble.
You know.
But if we use śāstra as a weapon, as you said, actually the verbal root śas means to discipline and therefore śāstra the very meaning of the word śāstra means something which disciplines you which gives you certain parameters of your life.
So it's not really a weapon. But you may use śāstra definitely. As anything else, you basically, you know, whatever you have, you may use it as the instrument of your ahaṅkāra.
So and uh and you know kindness is a natural outcome of humility or our real understanding of who I am and who others are.
So yeah you may say uh without rather than being right be kind that's true but you know but it's not a we shouldn't use this misuse of shastra. Misuse of shastra is not a reason not to study it. We still should study it.
But having in mind this warning which you gave, that demonic nature starts with the misuse of shastra. Paradoxically. Thank you.
Individual qualifications and specific duties
I have a second part of this question. We well when we all follow Shastra, we all have different personalities. It doesn't mean that everyone will do everything in the same way. No.
Or how does it see this is the beauty of Vedic shastras. Other religions they tend to give completely uniformed regulations to everyone. Which is very difficult. For some people to follow this is very easy.
For other people it's just hell. But Vedic scriptures they take into consideration the specific nature.
And whatever is sinful for somebody is not necessarily sinful for somebody else. It may be all right for somebody else to do.
Therefore in Shrimad Bhagavatam Krishna gives a very beautiful and unusual definition of what is guna and what is dosha, what is the good quality and what is the bad quality.
He says, Svesvedikari Yani sta, sagunaph parikirtitaha. He says that if you f follow your adikar, if you know your qualification.
And if you act according to your qualification, which is very difficult and therefore, you need somebody who will say what is your qualification, what is uh not your qualification.
But nevertheless, the principle is there. If you try to follow your qualification, then you will develop. This is guna. Viparyaya to dosha siat.
But the opposite of it, if you try to follow some, like Krishna says in Bhagavad-gītā, that if you do somebody else's work even perfectly, Gita, that if you do somebody else's work even perfectly, that's adharma. It's called paradharma.
It's one kind of adharma, paradharma, when you do the duties of somebody else, which is not your duty.
So, you know, there are some general principles which everyone should follow, but there is also a wide variety of different duties according to different natures of people. Yes.
Speaking about anxieties, we know that public categories of the morning and the artists are located for situated here in to the point almost like the same conditions. Like for example you mentioned about the bar um even
If devotees have some some if devotees have anxious, does it always mean that they have some doubts in the scriptures, in the Lord's scriptural master? No expression and other questions.
You know anxiety or fear, Prabhupada explains it in Bhagavad-gītā, that's uh that's a result of material identification. As long as we are identified with this body, there will be fear.
The fear of death is called abhiniveśa. It means complete absorption of our consciousness in this bodily concept. And this fear is very deeply rooted.
We may be devotees, we still have fears and anxieties proportionate to our level of surrender. Śrīla Prabhupāda was called Abhaya Caraṇāravinda because he was completely fearless.
Why he was fearless, not just Abhay, his original name was Abhay, but his Guru Maharaj gave him the name Abhaya Caraṇāravinda, which means that he became fearless because he took shelter of the lotus feet of Krishna.
So proportionately of us taking shelter will be free from fear. And proportionately of us not taking shelter of the divine force which is there, we will experience the fear. So fear is a very good indicator.
It's like you know you're driving a car and the indicator you know starts showing you that your petrol level is critically less.
So fear is nothing but an indicator that you're not surrendered yet, you may consider to put some little more śaraṇāgati petrol in the closest ISKCON temple to make you a little more fearless.
So, but yes, everyone has anxiety. As long as we have this, you know.
I remember I was giving a lecture and I was saying something about being fearless and at that moment this was some balloon and balloon you know, exploded and you know the moment I was speaking about fearlessness, I was shaking. So the fear is there.
We're fearful beings because we feel insecure.
Seeking divine guidance in times of confusion
But the more we feel that there is a very great force, benevolent force, which is protecting us, the less we'll be fearful. And another question is Judah was on Krusha the most his confusion, part of confusion.
But he was his Krishna, he accepted Krishna as his Pikshamas.
But if um if um I mean the carbon people there's the same as you people if they don't mean if they don't if they if they don't mean the spiritual master for devotees, does it always mean that they
don't I mean the obvious system People tend to be confused, even devotees are confused of all the time.
So uh you know if if we only following our mind, for sure we will be confused, for sure we will commit mistakes, we are faulty living entities.
But Krishna provides, you know, he gives so many religions, he gives so many scriptures, he sends saints here.
If somebody like Arjuna sincerely reconsidering his ability to solve the problems of life himself, he will seek for a solution and Krishna will definitely send him a solution.
If the sincere understanding that I am entangled, I am confused, I cannot find solution myself. Is there in the heart?
At the moment when this prayer, even if it's completely, you know, vague prayer, you don't know to whom you pray, but you understand that I cannot really solve all these unsurmountable problems which are in front of me.
If this silent prayer will be there in your heart, Krishna will send you the solution. Nobody is doomed in this material world. Krishna is taking care of everyone. There is no doubt about it.
And Krishna will send an ideal solution for this particular person so that he could make some advancement. But first we have to be somewhat frustrated, at least in our ability to solve the problems ourselves.
And that's the point from which Bhagavad-gītā starts.
At the moment when we like Arjuna says, Karpanya Dhaosha Bahata Svabhava Prichamit Vam Dharma Samudha Chetak, when we feel this that I'm Kripana and this Karpanya Dosha Apahatha, my whole nature is completely overwhelmed by fear.
Because Karpanya de Osha means the feeling of weakness. And when we are in the difficult situation, when the difficulties in front of us are so unsurmountable.
When this silent prayer comes from our heart, then Krishna will make some arrangements.
Nobody is doomed in this material world. Only those people who rely only on themselves and they have this demonic understanding that I will solve all my problems myself only they are doomed
everyone else, who are, like you say, simple people, they're not doomed. Thank you very much for your patience and for your attention. Thank you. Hare Krishna. Śrīla Prabhupāda kī jai.