Srimad-Bhagavatam 3.32.26
Bhakti Vijnana Goswami · Delhi · 2012
Chapters
Recitation of Srimad Bhagavatam verse
Yamprajanta Manopeta Mupeta Kritam, Daipayana Virahakatara Juhava, Putretitan Mayatayodaravinedus kam sarvabu tahridayam munimanatos me so varreading Shimad Bhagavatam Kanto Sri chapter number thirty
two entanglement in fruit of activities text twenty six Jyanamatramatram Param Brahma Brama Paramatma, iswara. Yadibih Pritagbavai, Bhavan, Bagavan, Eka Iyate. Gyanamatram parambrahman parambrahman,
paramatme swarapuman, drissyadib pritabbava irbai, Bhagavanek, Yana matramparam brama param, parametvas paramat paramatme svaratuman, Drisjad Prithabai, Bhagavannek, Yana matramparambrama, paramatme swarappuman, Drishadi
bih prithabair, bhagavannekayate, Next please knowledge matram only param Transcendental. Brahman. Brahman. Paramatma. Paramatma. Ishvaraha the controller Puman Super Soul Drishadi by
Philosophical research and other processes according to different processes of understanding. Bhagavan, the Supreme Personality of God. E Kaha alone. Yate is perceived.
Translation. The Supreme Personality of God alone is complete transcendental knowledge.
But according to different processes of understanding, he appears differently, either as in personal Brahman, as Paramatma, as the Supreme Personality of Godhead, or as the Purusa Avatara.
Purport. By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. The word Drishyari Bih is significant. According to Jīva Gosvāmī, Drishi means jñāna, philosophical research.
By different processes of philosophical research under different concepts, such as the process of jñāna-yoga, the same Bhagavān, the Supreme Personality of God, is understood as impersonal Brahman.
Similarly, by the eightfold yoga system he appears as Paramātmā, but in pure Kṛṣṇa consciousness, on knowledge of purity, When one tries to understand the absolute truth, one realizes Him as the supreme person.
The transcendence is realized simply on the basis of knowledge. The words used here, Paramātmā, paramatmāśvāraḥ, pumān, are all transcendental, and they refer to Supersoul.
Supersoul is also described as Puruṣa, but the word Bhagavān directly refers to the Supreme Personality of Godhead, who is full of six opulences: wealth, fame, strength, beauty, knowledge, and renunciation.
He is the personality of God in different spiritual skies, the various descriptions of Paramatma, Ishvara and Puman indicate that the expansions of the Supreme Godhead are unlimited.
Ultimately, to understand the Supreme Personality of Godhead, one has to accept bhakti-yoga. Yoga.
By executing jñāna-yoga, dhyāna-yoga, one has eventually to approach bhakti-yoga platform, and then Paramātmā, Īśvara, pumān, etc. are all clearly understood.
It is recommended in the Second Canto of Śrīmad-Bhāgavatam that whether one is a devotee or fruit-itive actor or liberationist, if he is intelligent enough, he should engage himself with sole seriousness in the process of devotional service.
It is also explained that whatever one desires, which is obtainable by fruitive activity, even if one wants to be elevated to higher planets, can be achieved simply by execution of devotional service.
Since the Supreme Lord is full of six opulences, He can bestow any one of them upon the worshipper.
The one Supreme Personality of Godhead reveals Himself to different thinkers as the Supreme Person or impersonal Brahman or Paramātmā.
Impersonalists merge into the impersonal Brahman, but that is not achieved by worshipping the impersonal Brahman.
If one takes to devotional service and at the same time desires to merge into the existence of the Supreme Lord, he can achieve that.
If someone desires at all to merge into the existence of the Supreme, he has to execute devotional service. The devotee can see the Supreme Lord face to face, but jñānīs, an empiric philosopher or yogi, cannot.
They cannot be elevated to the positions of the associates of the Lord. There is no evidence in the scriptures stating that by cultivating knowledge
or worshiping the impersonal Brahman, one can become a personal associate of the Supreme Personality of Godhead. Nor by executing the yogic principles can one become an associate of the Supreme Godhead.
And personal Brahman, being formless, is described as adṛśya because the impersonal effulgence of brahmajyoti covers the face of the Supreme Lord. Some yogis see the four-handed Vishnu sitting within the heart.
And therefore, in their case, also the Supreme Lord is invisible. Only for the devotees of the Lord is the Lord visible.
Here the statement, dṛśyādi, is significant, since the Supreme Personality of God is both visible and invisible. There are different features of the Lord.
The Paramatma feature and Brahman feature are invisible, but the Bhagavan feature is visible.
In the Viṣṇu Purāṇa, this fact is very nicely explained. The universal form of the Lord and the formless Brahman, effulgence of the Lord being invisible, are inferior features.
The concept of the universal form is material and the concept of impersonal Brahman is spiritual, but the highest spiritual understanding is the personality of Godhead.
The Viṣṇu Purāṇa states, viṣṇuḥ brahma svarūpīṇa svayam eva vyavasthitaḥ. Vavyavastidhaha. Brahman's real feature is Viṣṇu. O the Supreme Brahman is Viṣṇu.
svayam eva, that is the personal feature. Swayama Eva, that is the personal future f feature. The supreme spiritual conception of the Supreme Personality of God.
It is also confirmed in Bhagavad-gītā, yad gatvā na nivartante tad dhāma paramaṁ mama, that specific abode called paramaṁ mama is the place from which once one attains it one does not return to this miserable conditioned life.
Every place, every space and everything belongs to Vishnu, but where he personally lives is tad brahma paramaṁ mama, his supreme abode. One has to make one's destination the supreme abode of the Lord. Śrīla Prabhupāda.
mātraṁ paraṁ brahma paramātmeśvaraḥ pumān dṛśyādibhiḥ pṛthag-bhāvair bhagavān ekīyate.
The Supreme Personality of God alone is complete transcendental knowledge, but according to the different processes of understanding, he appears differently, either as in personal Brahman, as paramatma or as
the Supreme Personality of Godhead, or as the puruṣāvatāra. Namaḥ oṁ viṣṇa-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhaktivedānta-svāmin iti nāmine.
Namaste sārasvate deve gaura-vāṇī-pracāriṇe nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe. vāñchā-kalpatarubhyaḥ ca kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ.
Śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda.
Consequences of attachment to fruitive activity
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare.
ājānulambita-bhujau kanakāvadataṁ saṅkīrtanaika-pitarau kamalāyatākṣau viśvambharāv dvija-varau yuga-dharma-pālau vande jagat-priya-karau karuṇāvatārau. Mamma So So we continue reading continuing reading the teachings of Lord Kapila to his mother.
And in this particular chapter, he describes the destiny of fruitive workers.
It is not without a reason that Prabhupāda stresses at the very end of the purport that only by reaching the abode of the Lord one never comes back to this material world.
Yad Gatvā Nivartate Tad Dhāma. This is the statement of Kṛṣṇa from the 15th chapter of Bhagavad-gītā,
where he says that uh only reaching my abode or getting the uh permanent position in my planet my personal planet one is exempt from coming back to this miserable condition of life.
Sometimes we don't really understand how miserable it is to live.
And this particular chapter is a warning for all of us that if we have inclination or attachment to karma, to fruit of activities, for sure we will come back to this world.
And what it means, we have to really clearly understand what it means. It means that for nine months, if we are lucky, for nine months, we will be in the womb of a mother.
If we are not so lucky, we will be less time in an inferior womb. Which is not so nice. You know, just imagine for nine months you have to sit in a womb where it is pitch dark and it's very hot.
And the mother eats some nice spicy food with a lot of chili. And you're scoring that. Anyway, this whole Third Canto of Śrīmad-Bhāgavatam is describing this again and again and again.
You know, you come here from the womb of the mother, you're born, you're going to school. Okay. If you want to be in the womb of mother, fine. Do you want to go to school again? Please tell me.
You want to go to college again? And then to work again, and then to die again. Who wants it? Who really wants it? But Lord Kapiladeva, he is very clear about it. He says if you are attached to the fruit of activities.
And who is not if you attach to this conception I I have achieved this I have done this a ahaṅkāra-vimūḍhātmā kartāham iti manyate, Krishna says in the third chapter of Bhagavad Gita that if one is very much attached to this I concept,
I look at me, look how great I am. He says, bewildered by this, he says, I have done this, I have achieved this.
So all these warnings are not only to those people who are just foolish enough not to be engaged in devotional service. Even in devotional service we can keep this ahaṅkāra.
Ultimately, the definition of devotional service: you give up ahaṅkāra, you give up this false pride. I have done this. I am such a great devotee. I am this, I am that.
So in this chapter, in this particular chapter, Lord Kapiladev explains that if you keep this concept, and this very word concept is very important here, it is explained in this particular verse. I will go a little uh later about this explain. But if you keep this concept, I I am important, I am the center of all creation, then you will come back.
Because this is the only place, this miserable world is the only place where you can realize this in-ness. Your separate proud existence. Existence outside of the existence of the Lord.
You know, the very cause of our material existence is this concept. I want to be separate. I want to show everyone how great I am. I want to prove to everyone. I want to prove the whole world that I am great, I am special.
I am very, very special I am especially fallen I am especially beautiful or I am especially this especially that until and unless you keep this faulty concept, this thinking concept. You will come back again and again and again and again to realize it.
To get frustrated, but at the same time keeping some hope that by this means you will become happy. This is the mistake. This is the mistake. We think that this is the way to be happy, to feel ourselves special.
You know, my wife is special, my children are special. Who among the householders doesn't think that their children is very special? It's a small Oh so cute.
There are so many children running around and they're all the same. But my children are special. My wife is special. My work is special. My achievements are special. This my comes from I.
And if we keep this, if we really attach to this, if we really hold, we don't want to let it go, our independence, then we will come back again and again and again.
And that's why this particular chapter of Śrīmad-Bhāgavatam is called entanglement in fruit of activities.
Limitations of Vedic rituals without devotion
Lord Kapiladev explains that there are two kinds of people who are entangled in fruitive activities. One kind of people he is, you know, he is Nishkam.
One kind of persons, he may not be, he may be very highly elevated, he is Nishkam, he will come back. Even if he is Nishkam, still he is holding to this conception,
Ought to speak about those persons who are succumb, even if they perfectly follow the Vedic path.
It's interesting because in this chapter, Lord Kapiladev explains those people who are very perfect and meticulous in their performance of Vedic duties.
They perform all kinds of saṁskāras. They purify their existence again and again and again.
From the very first saṁskāra which is called Garbadana saṁskāra, they do all these saṁskāras, you know, they do it very meticulously. They take their child for the first time outside of the, you know, of the the Griha,
you know, they do it very meticulously. In the tenth Kanto Śrīmad-Bhāgavatam there is explained even then when Krishna, as a little baby, he just leaned over to another side.
Initially, when the baby is very small, he just cannot really move, he just laying there.
When he was, you know, strong enough to lean other uh uh lean to another side, you know that Nandamaraj performed great saṁskāra there, great festival, you know, celebration, mantras, my little baby leaned over.
So it is explained here.
Even if you do it everything perfectly, you employ perfect Brahmanas, they chant perfect mantras, and you do all the rituals and you do everything and you perform all the ceremonies and you give out food and you give donations. What is the result of it?
After the glorious Antieshti saṁskāra. When your glorious body is burned in a smashan uh in a place where the bodies are burnt, you will come back again to do the same things again.
And then again and then again and again. And what is the use? What is the result? No result. Just suffering. You're getting born, you die. And therefore, Lord Kapiladev, to give the alternative,
he's not only describing this, sometimes people say that this Hinduism is such a pessimistic religion. It's just so pessimistic. You know, this other religion is so optimistic. You know, and Hinduism is very pessimistic.
Hinduism is the most optimistic religion because it gives the real alternative. It gives the real alternative, and this real alternative is given by Kapiladev in the verse number twenty two.
What we read today is just a continuation of this alternative. He says that there is an alternative to this. There is a way out to this and there is only one way out.
Sometimes people say there are so many ways, you know, just take any way and you know yeah, there are so many ways to be in this material world. So many ways.
You can be in this world in so many ways and you know wander in so many ways and be entangled in so many ways. That's true. There is only one way out. Kalon nastyva nastyva nastyva ganirad natha. There is only one way.
Developing devotion by hearing divine qualities
There is only one way, and this way is described by Kapiladeva, tasmāt, he says, tasmāt, therefore, after describing this problem, he gives the solution and the word tasmat uh indicates this solution.
Twam sarva bhavina bhajaswa parameshti tam Tadgunashraya Tadgunashraya Bhaktia Bhajania Padam Bhujam.
He says that therefore the alternative to this is that Sarva Bhavina with all your heart, with all the bhavas which are there, with all the emotional content which is there in the heart.
What you should do, you should do bhajasva parameshtitam, you should uh know that there is a supreme object of worship, Bajaswa Parameshvitam, and Tadgunashraya Bhaktia.
You have to take bhakti by uh accepting shelter of the gunness of the Supreme Lord. What is bhakti? Bhakti means devotional love and you can only love somebody if you know what qualities he has. How the love appears.
Love appears in a very simple way. You see somebody and you see some qualities which attract you. Can you love somebody who doesn't have any qualities? Yeah, he doesn't I love him. What does it mean?
Bhakti means the very word bhakti, devotion means you get attraction to what attraction? Attraction to the qualities. You know, you see somebody who is very beautiful and you say, my goodness, he's
or maybe she she,'s so beautiful. She must be Śrīmatī Rādhārāṇī herself.
You see somebody and or you see somebody who is very kind or somebody who is very renounced. If you see somebody who is very renounced, you you might get attracted to this person. You are very attached.
And you see somebody and you y you get attracted. And attraction means bhakti. Attraction means love. Attraction means you want to do something for this person.
So therefore it is very important verse in this chapter twenty second verse where Lord Kapiladeva explains the alternative.
He says tad-guṇāśraya-bhaktyā by taking shelter of his qualities, of qualities of the Supreme Lord, Bajaniya Padam Bhujam, you uh worship the uh his lotus feet which are bhajaniyāḥ, bhajaniyā, worthy of worship. Lotus feet of the Lord, they are so beautiful that they are the object of worship.
And he says, this is this is the alternative.
If you want to get rid of this attachment to the Supreme to this material world, to this miserable condition which has only one uh only one uh uh you know, attractive qualities for us, this concept of my uniqueness, my independence. If you want to get rid of this, there is only one way to do it: is to see somebody who is really worthy of worship, who is really so beautiful and so kind and so renounced and so glorious and so knowledgeable.
You have to really again again hear about him. The process of bhakti is very simple. We have to hear. Hear about the Lord.
Why is it the process of bhakti? Because this is the only one way in our condition to understand the qualities of the Lord. And when we understand the qualities of the Lord, we'll get the attraction.
Now, here, Kapila Deva explains that our attraction goes to the qualities of this world. And he says it's like the attraction of the hawks who are very much attracted to very nice, hot, and fresh tool.
You know, the news of this world. Didn't you notice how much we are attracted to the news of this world? This internet is just so attractive, so many news, you know. He killed her. And she killed him.
Oh this, you know, this politician said this and there is this scandal in the parliament and you know Anna Hazari did this and you know whatnot.
You know, we're attracted to this stuff, to the qualities of this material world because of some particular features of our tongue. Our tongue somehow or rather has particular taste. Tongue means mental tongue.
We always taste the qualities of this world. But there is an alternative. Alternative is to hear about the qualities of the Lord. In the third canto, in this very third canto, uh there is this nice verse,
Ahoh! kaṁ vā ayam stana-kāla-kūṭaṁ jighāṁsayāpāyayatāpy asādhvī kaṁ vā lēbhē gatiṁ dhātry-ucitāṁ tato 'nyaṁ kaṁ vā dayāluṁ śaraṇaṁ vrajēma vrajēma.
Then uh Uddava says, Where do you find somebody who is more merciful than my Lord. The horrible witch came to kill him. And she smeared her breast with the poison. She's heinous witch. She came to kill little innocent baby.
She wanted to eat him. She smeared her breast with the poison. And what did he do? He said, oh such a nice lady. Such a beautiful lady she wants to give me some milk. Let her give me milk eternally in the spiritual sky.
Lēbhē gatiṁ dhātry-ucitām. He gave her the position which is equal to Dhatri, to his nurse. Lēbhē gatiṁ dhātry-ucitāṁ tato 'nyaṁ kaṁ vā dayāluṁ śaraṇaṁ vrajēma. The process of bhakti is this.
You hear about the Lord again and again and again, and you hear how other devotees who have direct experience, direct anubhāva of Him how they are attracted to Him and you see their attraction and you get similar attraction.
This is the process of bhakti. And therefore, Lord Kapiladēva says, you know, tasmāt tvāṁ sarva-bhāvēna with all your heart.
By listening again and again, taking shelter of his qualities with all your heart, with all your bow, you accept him as the supreme lord. And this will be bhakti. This will be perfection.
This will be Brahma-darśanam, as he says in the set in the next verse, you will get the transcendental experience. Brahma Darsanam basically the only way to get
rid of this darsanam of this material world. Darsanam, which is very humiliating. We are so much attracted to the beauty of this world that we cannot get Brahma Darsana.
And Krishna himself says that, you know, I'm I'm hiding myself. Yoga Maya Samavrita. I don't show myself. Why? Because you don't want to see me. You just want to see all these politicians in this world.
Sonia Gandhi or I don't know who else is there, Man Mohan Singh. Putin. You're just attracted to this. You're not attracted to me. How to get attracted to me? There is only one way. This is this bhakti.
Listening about the qualities of the Lord. And he says a very important thing in the next verse. But first I wanted to explain how how uh Lord Kapiladev explains this.
He says this, if you get bhakti, he says, Vasudeva Bhavati Bhakti Yoga prayogiteva, janayata shu vara gyam jnanam yat brahma Darsana. He says that if you have love, then jnana and vairagya come on their own.
And that's very natural. If you have love to somebody, you know him. And he will open to you. If you come to somebody and you love him, this person will open himself up to you. He will reveal himself to you.
If you come to somebody and you don't like this person, and this person will immediately feel this and he will just he will totally close himself up.
You know if you are in a in a society or in a uh in a association of people who don't like you, how you feel? You feel like you know You're closed. So in the same way, you know, Krishna, he is here.
But because we don't like him, he is just closed. He doesn't want to reveal himself. He doesn't reveal himself.
But if somebody loves you, you just want to say something nice to him, to open, to say something which you would hide from anyone else. Love means knowledge.
If you love somebody, this person will reveal himself to you and you will know him, for sure. And that's exactly what Kapila Dev says.
Vāsudeva-bhagavati, if you love Vāsudeva, the Supreme Lord, and then janayati āśu vairāgyam jñānaṁ ca — not sorry, jñānaṁ yad brahma-darśanam. You will get knowledge, you will get renunciation from this world, and you will get Brahma-darśanam.
You will get Brahma-darśanam means you will see Brahman, you will see spirit, you will get experience of spirit directly.
And then he explains exactly what does it mean, how does it manifest, what does it mean to be renounced from this world.
Perception of truth through personal concepts
And he comes to this particular verse, which is very important. It's actually a very important verse. He explains what Brahma-darśanam means. This particular verse is connected with the verse number 23.
Vāsudeva-bhagavati bhakti-yoga-prayojitaḥ janayaty āśu vairāgyaṁ jñānaṁ yad brahma-darśanam. It is explained there that by bhakti you will get brahma-darśana.
And Kapiladeva specifically doesn't say, he doesn't say Bhagavad Darśan. He says by bhakti you will get Brahma-darśanam, which basically means you can get any spiritual realization by only one process, which is bhakti.
And, uh, Śrīla Prabhupāda explains this. Whatever you want, he says, in case you're stupid enough and you want to merge into existence of Brahman, there is only one way to do it, that is to perform bhakti.
Not by this jñāna process, by realizing this is spirit, this is matter, you know. He says no hope, no way. You will remain in this material world if you try to employ any other process.
The only one process of spiritual realization is bhakti, because bhakti transforms your mind into something transcendental.
By bhakti, you concentrate your mind on the transcendental qualities of the Lord, and by concentrating on the transcendental qualities of the Lord, you transform the nature of your mind.
Whereas any other process does not change the nature of your mind.
Your mind remains material, and material means it will remain attached to this world. Because the mind has the qualities of matter, it will be attached to matter.
But if you somehow or other concentrate or meditate yourself on the qualities of the Supreme Lord which are transcendental by definition, then your mind will change its position, its quality, its very nature. And by this you will transcend this mind, which is the main goal of yoga.
And by transcending mind, you will achieve the transcendental realization, whatever you want. God will not impose Himself upon you. If you don't want to see Him, that's fine. He is a gentleman.
You know, gentlemen doesn't want to, you know, if if somebody doesn't want to see you, you know, you will not try to force him to see you. You will say, that's fine.
If you want to merge in my existence, let you be merged. No problem. If you want to see Paramātmā, that's the only way. The only way to see Paramātmā is bhakti. It is said, it's a very important verse again.
It is said that there is only one reality. And this one reality, Bhagavan, Eka Iyate. This one reality is called Bhagavan. Ultimate reality, ultimate truth is only one, that's Bhagavan.
But if you don't want to see him, if somehow or other you have a special buff, and according to the buff of your heart, you don't want to see Bhagavan. You only want to see him as a controller of this world.
Still, there is only one process to see him, that is, through bhakti-yoga. If you want don't want to see Bhagavan, if you don't want to see Paramātmā as a controller of this world, still again there is only one process.
If you only want to see some quality less energy. You know, like you come to some people, and many people believe in God, right? Most of the people have some concept of God.
And most of the people you ask who is God, they say, Oh oh, God is he some energy. Right? Most of the people will give this answer. I remember I spoke with one lady philosopher. She was. She was a. she is a philosopher.
She's a scholar, she's a philosopher. And she started blessing Krishna, our concept of God. She started saying this, Krishna, it cannot be God cannot hurt cows. What kind of God it is? What is the strange concept of God?
How you can, you know, it's it's so she said it's so ridiculous God is herding cows for the rest of eternity. What it is.
And I said, can you please explain to me what you think of God? Who is God according to your concept? She said, oh God is his he is a big mirror. You come to God. He just shows you who you are.
But ultimately, this is what explained here as well. Ultimately, most of the people they have very vague concept of God. He's just some energy.
And Lord Kapilasdeva here, he says, to realize this, it will remain theory. It will remain empty theory in you. If you want to realize that God is energy, there is only one way to realize is
to hear how God is personified as. There is no other way to realize that God is energy. You have to hear about Him then somehow or other you will realize what you want. There is no other way.
And it is specifically said, it's a very interesting statement here. Dṛśyādibhiḥ pṛthag-bhāvair bhagavān ekīyate. Bhagavān is one. The ultimate reality is one.
Everyone wants to realize this ultimate reality, somehow or rather, come in contact with this ultimate reality. But according to the different bhāvas, pṛthag-bhāvair, you will realize him differently.
It's a very profound statement, and this is the statement which is confirmed by the modern science.
In the modern science, it is by quantum mechanics, it is said that you know according to the bhava of the absorber, the reality which you see will be different. And it's not your perception of reality.
This is something which is very trivial. If we say that the perception of reality uh is different according to Bhava, that's okay, that we can understand.
But the most amazing thing is that it's not the perception of reality which is different according to your concept. What is bhava? Bhava is basically your concept, concept in your mind, in your brain.
What is said specifically in this verse, if you have specific pṛthag bhava, specific bhava, specific concept in your brain, reality will be according to the concept of your brain.
And that's amazingly enough. This is confirmed by quantum mechanics.
Quantum mechanics says, you know, according to the brain or the consciousness of the observer. The results of the absorbed results of the reality will be different.
And way before quantum mechanics, Lord Kapilasdeva said this in this verse. And he didn't get Nobel Prize for this.
All these people they got Nobel Prize but they're just. They're more or less. They're stealers. They they're thieves, they're plagiators. They're plagiarized this. But Lord Kapiladeva says that reality will be different.
According to the Bible, the concept which you have. If you have the concept that God is energy, you will realize this through the process of bhakti yoga, and the reality will be like this. There will be no other reality.
In one sense, what Mayawadis say it's true. When they say that you know whoever says whatever, it's all one, it's all the same, it's all true, you know. That's true.
According to this verse it's true, but we have to understand that according to my concept I will see reality or realize reality in a specific way, but this will not be the complete understanding.
Because the complete understanding is also explained here: Bhagavan eka iyate. The complete understanding. When you get rid of all the garbage, all the concepts in your brain, then you will see Bhagavan.
When you have some concept, some pre-concept, some predisposed notion about God, you will not see God. You will only see something according to your concept.
But when you're completely clear of all the concepts, then you will see Bhagavan as he is. And to get rid of all this concept, of all these problems, there is also only one way, bhakti.
What Lord Kapila wants to say here again and again and again, he says that whatever process of spiritual realisation you may get, whatever however you want to see God, you can only see Him or realise Him like it's said here, Drish Adibih. Drishi, you will see him and Adibih, you will also have some other realizations of God.
But there is only one way for this, it's bhakti. But you may see him differently according to your understanding. But if you want to understand him in full, as much full understanding of God as possible.
Then you have to understand that ultimately he is Bhagavan having all these qualities and concentrate completely in his transcendental qualities by reading about him, hearing about him by describing him or trying to describe him as much as possible. And this way you will realize him fully.
So I just started to explain this verse unfortunately the my time is up.
Attaining the supreme abode through devotion
But nah ultimately this is the main important thing of this verse.
And therefore Prabhupada he finishes this purport by saying that you know this is the complete realization of the world or of God. The whole creation belongs to God, but there is his personal abode. Where he reveals himself completely to those who like him, who love him.
And he will not reveal himself completely to those who don't like him, because he is the same as us. We don't reveal ourselves completely to those who don't like us.
And he says there is this very intimate personal abode where the Lord manifests his very intimate personal form and very intimate personal qualities. And there he associates with his eternal associates.
And to go there one has to realize that this is the goal of all my endeavors. Prabhupada explains that, you know, by yoga you cannot go there. By jñāna you cannot go there. By bhakti you can achieve the goal of jnana.
By bhakti you can achieve the goal of yoga. But by yoga you cannot achieve the goal of bhakti. You cannot achieve the goal of yoga by yoga. For everything you have to employ bhakti. But bhakti has its own supreme goal.
And its own supreme goal is the supreme abode of the Lord where he herds cows. Believe it or not. But you will understand this only if you love him. If you don't love him, he will be a mirror. That's fine.
He doesn't mind to be a mirror. He can be anything you want him to be. But if you want to achieve the highest goal, this highest goal is Yad Gatva Mamni Vartanday.
And this is the only only by achieving this goal you will not come back. Because you will be completely satisfied. And therefore, Lord Krishna says Y,adgatva nani varpante, tad dama paramamma.
This is the only safe position from which you don't come back. From any other position, from mirror you will come back. Because for how long you can look at the mirror?
Ultimately you will get bored and you will try to do something else in this material world. From many other situations in the life you will come back. From this situation you will never come back.
You will become Krishna's cow. And Krishna will milk you for the rest of eternity. Something like this.
So you will become Krishna's cockroach. You will live as a spiritual cockroach in the spiritual abode of the Lord. But anyway, whatever you are, it's better to be cockroach in the spiritual world than to be emperor in this material world or even Lord Brahma.
It's much better. I don't have realized knowledge but I heard about this from authorities.
Answering questions on realization and knowledge
So anyway, thank you very much I don't know if I have thank you Mahas. Thank you very much, Harry Nice Lexer. Very interesting lesson.
So as you said that to realize uh uh the uh absolute truth has uh the energy or the one has to uh hear uh how the lord is having to uh how is it because this is one just one to See,
I was little exaggerating this point to to stress this point, but ultimately God has unlimited qualities.
And bhakti means you hear about this unlimited qualities, and of course, if you don't have likings to the personal qualities of the Lord, you will have an inclination to listen about some other qualities of Him.
Like also Krishna explains about Himself. He says that in the tenth chapter
of Bhagavad Gita, he explains, you know, out of the mountains I'm Himalaya and out of the aquatics I makar a special you know so if you have the understanding of God as energy or as some you know you will you will like to listen about these features of the Lord about his majestic feature how he is all pervading and how he is in anything which you see you know this is the spark of his Aishwarya or this and that.
So naturally you will not you will relegate to this personal pastimes of the Lord's second importance. You will just they will not be important in your mind. Therefore you will listen about other qualities.
But still, by listening about these qualities, you will transform the nature of your mind, which is now attached to this material world, and then you will overcome this material world and achieve the position of this.
So, but still it's bhakti. It may not be the bhaktia of the highest grade when you listen about these qualities of the Lord, but you're still taking ashraya, taking shelter, tat guna ashraya, bhaktia.
You know, this is the process, the the instrumental case, Tadguna Ashraya Bhaktia. Bhakti is the instrument, is the process. And specifically Tadguna Ashraya.
Second question, Maharaj, And second question as you said that is uh the artist associated uh you extend very nice to how one gets the artist would be other so um there I guess also Yes.
So how would I think Jnana and Viragya are according to our philosophy is a very simple byproduct of bhakti and it is specifically said, uh, jñānaṁ ca vairāgyam, very soon they will come. Why?
jñāna I explained, vairāgya also comes in very natural way, because if you're attracted to the Supreme Lord and you love Him, you lose the attraction to this world. That's it.
You know the all this world becomes very stale to you. What is so good about this? It's a rotten place. This place stinks. Everything is just dying here. Everyone is dying.
You know, you only get attraction to this world because somehow or other uh you you have You impose some transcendental qualities on somebody. You see some girl and you say, ah, she's so beautiful.
What is so beautiful about her? After couple of months of marriage you will understand how beautiful she is. But it will be too late. But it's just illusion.
You you superimpose the qualities of the Lord into material objects. And in this way you get the illusion. You just you just mix.
But when you know that this is illusion and there is somebody whose uh effulgence or brilliance is reflected in this world in this world in whatever beautiful we see is just a reflection of his beauty, then how you will get attracted to this world?
How you will will you get attracted to the reflection if you have an access to the real object? Vastavam Vastu. Never, no way, you know.
If somebody, you know, if you have Rasagula in front of you and you have a nice picture of Rasagula, will you go for the picture or will you go for rasagullā? You know it's such a nice picture.
You know what will you choose? Picture? It's very nice picture. No, you will get Rasagula. So if you see this world this world is just a very pale picture of the Lord.
And if you know that this is the Lord for whom you go, then that's how vairāgya appears in this. It's very natural.
You you you get detached from the picture. You're not attracted to the picture anymore, to the shadow reality. So So that's what it is. Yeah.
So the body in in the same chapter in verse 33 in the purport it says that in order to realize Brahman one has to take to jñāna, and in order to realize Paramātmā one has to take to yoga.
In other words, he says that these processes specifically give us this this particular understanding of Brahman or as Brahman. So where does Bhakti come in? Yeah. Bhakti Bhakti yes. Yeah I understood.
I understood yes definitely there are specific processes, but as Śrīla Prabhupāda explains in this purport, uh he says that you know by yoga you cannot really realize this feature.
There has to be a mixture of bhakti into this process.
It is also specifically explained in the second chapter of the first canto of Śrīmad-Bhāgavatam where it is said ta-c-chraddhayā munayo jānata vairāgya-yuktena paśyanty ātmānam ātmani bhaktyā śruta-gṛhītayā.
It is specifically with a similar verse about the three features of this tattva explained vadanti tat-vidas tattvam yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate that there is only one reality which has the nature
of consciousness and there are three features of this.
And in the very next verse in uh in the second canto of Śrīmad-Bhāgavatam it is said that ta-c-chraddhayā munayo whatever muni you are, you may be yogi muni, you may be bhakta muni, or you may be jñānī muni. Munis, all these wise people, spiritual
people, people who have some spiritual inclinations, they realize that paśyanty ātmānam ātmani.
They can see this ātmānam the uh spirit uh bhaktyā śruta-gṛhītayā by bhakti which is characterized by listening to the scriptures. So specifically, according to our philosophy, the active ingredient
in all these processes, whether it's bhakti or jñāna or yoga. There are specific processes, but the active ingredient, the ingredient which brings about realization, real seeing of this reality or spirit is bhakti uh
which which is basically hearing about him. And even in jñāna-yoga, if you do by the path of jñāna yoga, you will listen and you will listen about the qualities of the spirit and that's bhakti.
You will listen from the scriptures about, you know, the qualities of spirit and that's bhakti. And you will you will listen to Upaniṣads and Upaniṣads they explain. jñānam ānandaṁ brahma. That what is Brahman?
Brahman is jñāna and ānanda. You know, you will listen about this. And if you go through the path of yoga again you will listen scriptures again you will listen how Patanjali Muni explains the qualities
of the Paramātmā and you know and that's what brings about realisation. It's not that breathing exercise brings about realization. Breathing exercise may clear your lungs from some mucus.
It will not bring the transcendental realization. Transcendental realization is only coming through hearing, which is explained in Śrīmad-Bhāgavatam. Bhaktyā śruta-gṛhītayā. Bhakti is based on hearing.
Transcendental reality from the Shastra. Okay, thank you very much. Śrīla Prabhupāda [ki jaya].