Bhagavad-gita 15.5
Bhakti Vijnana Goswami · Rishikesh · 2026
Chapters
know how to surrender into the supreme person attain to that eternal kingdom Vishnu Padaya Krishna Krishna Pali Vishnu Pikani Namaste Sasmati Guramani Pracharani Nirviche Sasunya Bhadi Paschates Yovaisnava
Yonamunaha J Sri Krishna Chaitanya Prabhuitamanda, Sri Advaita Gadara, Srivastadhi Gura Bhakta Vrinda, Hare Krishna Hare Krishna Krishna Krishna Bare Hare Ramarama Rama Bare Krishna Hare Krishna Krishna Krishna Hare
Rama Hare Rama Dama Rama Hare Hare Krishna Hare Krishna Krishna Krishna Hare Ram Hare Hare Shima Prasu Saji Vaya takimas de
Recap of the material tree concept
Buddha Mriha Mahapadracha We continue reading fifteenth chapter of Bhagavad-gītā for Swam to Maya.
In the first verse of this chapter, Krishna introduced the notion of this universe like a gigantic tree, which basically means that there are different stages of development and this universe is very hierarchically structured.
In Madhwasampradaya this principle, very important principle, is called Taratalya, which means hierarchy.
And then in the second verse, it was explain how the living entity by entering this tree becomes attached to different aspects of this tree of material world.
It becomes attached to a certain modes of material nature according to the body and from this attachment to the modes of material nature, he develops certain kind of attachment to different aspects of this material creation.
So it is Shri Murray. Gunapra Vrida Vishapravala. From this guna which is there, from different modes of material nature, we get attached to the objects of this material world, Vishaprabhi
other like though and I explained how this is constitutes and the cycle of saṁsāra and the living entity becomes entangled in this material creation.
And when we're entering into this chakra which doesn't have an end, because chakra doesn't have an end, chakra kapoy antali
modha is Our consciousness becomes contracted. What? Sampushit. Sampush. Sankushit. Ah, Sankuchit, yeah. Yeah. Hamari chatana sankuchit. Becomes very sankuchit, it's very good word.
So, uh, and therefore in the next verse, Krishna says, na na na narūpamasyeha nanotamantaṁ na ca pratiṣṭhā. The contracted consciousness means we don't know the entirety of this creation and uh we are becoming ignorant we are entering in this uh endless cycle of avidyā. And when they're trying to study different parts of this tree, avidyā only increases. Under the pretext of increasing knowledge, we're actually increasing ignorance.
People understand that there is some pragati, some progress which is going on, but uh in reality we are degrading lower and lower and lower. But at the same time we think we are very advanced.
That before people were very backward, they were very low class and we are very advanced now.
And therefore Krishna says the only way to deal with this tree is to uh Asāṅga-śāstreṇa dṛḍhena chittvā uh we have to cut this tree uh at the root.
And I explained last time that he uses this word asangha because cutting is only possible when we have the proper Sangha. The real detachment can only be developed when we are attached to a Sangha of devotees.
And then after that, after we uh develop detachment, Krishna says, tataḥ padaṁ tat-parimārgitavyaṁ. Then our duty is to find this padam, certain padam, we have to find it, yasmin gatā na nivartanti bhūyaḥ.
By coming where we don't have to come back. In other words, the detachment itself is not the goal. The detachment is necessary to find a place from which we will never come back into this material world.
Anāsakti munayo lakṣya. Yeah. Uh anāsakti is not the lakṣya or this.
Anasakti is just an instrument for us to break this cycle. Because when we're coming there, we're not coming back into this cycle. So we're breaking it once and forever. And then he says, when we find
this place, tat-padaṁ tat-eva cādyaṁ puruṣaṁ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī. He says that when we find this place we will surrender to this Purusha who is representative of this place, tat-padam.
So, Krishna described the process which we have to go through to undergo in a very general way in previous verses.
In this particular verse, he starts describing the details, what we have to do to come to this place that the śāstra is talking about.
He stated that when we study very carefully in details this material creation, we can only get entangled. So we have to get detached.
Surrender as a gradual process
We have to get the objective knowledge of the truth as it is and then after that we will be able to surrender. So he establishes very important point. Surrender is the process.
It's prakriya and it basically means that it takes time for us to surrender. In Sri Sampradaya they very aptly distinguish between bhakti yoga and prapathi. They distinguish between bhakti yoga and surrender, prapatti.
They say that karma yoga is upaya, the means to purify oneself, jnana yoga is upaya, the higher than karma yoga and jnana yoga is bhakti yoga, but even higher than bhakti yoga in Sri Sampadaya they say is surrender, prapatti.
Bhakti-yoga is a sadhana practice. We do not make this distinction, but in reality we do make distinction. For us, bhakti yoga means prapatti, surrender.
So if we are interested how to apply this knowledge which Krishna gives uh in this chapter, then this verse is for us, because here he describes in detail what it means to surrender.
At the end Krishna will say, surrender unto me, sarvān dharmān parityajya mām ekam śaraṇaṁ vraja. Raja. And in the beginning Arjuna said, Shishyasteham Shadimam Tvamprapanna, I am surrendered soul unto you.
But even though Arjuna said in the very beginning that I am already surrendered soul, it took the whole Bhagavad-gītā before he really understood what it means to surrender.
It very much similar to us because uh we think in the very beginning that we already surrendered, but then after 40 years we realized that now I'm beginning to surrender. I'm talking about myself, not about you.
It may not be correct in regard to you.
But it's exactly what happened with Arjuna, because Arjuna says śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam, please instruct me, I am a surrendered soul, but it was And then the next verse he says, I'm not going to fight.
I'm surrendered so but I'm not going to fight. Sounds familiar, isn't it?
Overcoming false prestige through guru
I am surrendered soul, but I am not going to do this, this, this and this and this and this but otherwise I will completely surrender.
So we have to understand that this is a process how to surrender and Krishna very beautifully describes where this process starts. He says nirmāna-moha.
The first thing if we want to surrender is to get rid of this moha or illusion that something belongs to me. Māna means respect. Mana means respect. Samadha Samantha. So nirmāna-moha.
So we have to get rid of this moha or illusion which makes us think that something belongs to me. Śrīla Prabhupāda explains this māna in this way. Oh.
He very beautifully and sarcastically describes it, says that we are coming for a short while, but uh during this short time being in this world, we are trying to grab as much as possible and say, this is my, this is my, this is my.
And Prabhupāda says in this way the māna makes everything complicated. Complicated. So this is a very difficult situation by the inquisitive because uh this is a very deeply rooted uh tendency in us.
This is mine, this is mine, this is mine, this belongs to me, and therefore I should be respected.
It's like little dog, you know, he's running here and there, and then every now and then he raises, lifts his leg and marks. And by marking this, by being, he says, this is mine, this is mine, this is mine.
So it's going to put a go-sharp and both. the first thing which somebody has to do if he really wants to surrender is nirmāna-moha. And then jita-saṅga-doṣa, everything else is after that.
Actually, what Krishna describes in these verses, he describes the process of knowledge. Surrender is not a religious process. Surrender is the process of obtaining real knowledge about reality.
How to get rid of this ajñāna which is depriving us from the understanding of reality as it is? We don't see the root of this tree of this material world.
We don't know the beginning and how to understand this root and the puruṣa which is behind this, this is the process how to understand this.
So Krishna in the very beginning he says this is the methodology, this is the prakriya, how to get the real knowledge.
And we know how this methodology is called, the methodology of obtaining real knowledge, what is the name of this methodology?
What is the name of the method by which we can obtain real knowledge, according to Bhagavad Geta.
The name of this process is called guru-paramparā. That's the scientific methodology by which we will be able to understand the truths.
Tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ. This is by surrendering to guru one can understand the truth.
So actually the first step which Krishna indicates in this verse by saying nirmana moha is surrender to Guru. Krishna, as you can avail, because
when I am on my own, when I didn't surrender to a particular teacher or spiritual master, then my man, my pride becomes bigger and bigger and bigger.
To achieve this nirmana moha, to get rid of this illusion of man of false prestige, man has to take guru.
Story of Dhaumya and three disciples
Without this, our ahankaric nature will remain intact.
It's very beautifully described in the very beginning of Mahābhārata. In Ādi Parva of Mahābhārata, basically in the very beginning of Mahābhārata, there is a story of three disciples of one guru.
The name of guru is Dhaumya, and his three disciples are Āruṇi, Upamanyu, and Veda. Upamanyu, Āruṇi or Veda, Veda, Upamanyu, Āruṇi, Upamanyu and Veda, Āruṇi, Upamanyu and Veda, and the idea behind
this is very interesting because basically Śrīla Vyāsadeva in the very beginning of Mahābhārata is teaching us how to understand Mahābhārata.
And he says that you can only understand Mahābhārata or for that matter any other scripture, Śrīmad-Bhāgavatam, Bhagavad-gītā, anything, yasya deve parā bhaktir yathā deve tathā guravī, tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ, you have to develop first bhakti towards guru.
And these three disciples represent three types of
people according to the modes of material nature, guṇas of material nature. One disciple is in sattva-guṇa, another disciple is in rajo-guṇa, another disciple is in tamo-guṇa.
But the implication very interesting in this story, the purport of this story, that no matter where you start, you may be very tamastic person. If you surrender to Guru, you will achieve the real knowledge. It may take longer time for you, but if you surrender, you will definitely achieve real knowledge and you will see God face to face.
It's a very interesting idea if we study these three stories from this angle of vision. The first disciple is called Āruṇi, and the story about Āruṇi is that there is rainy season.
And during this rainy season, there is a flood, and the flood is described. he says to his disciple, you go and you take care of this you stop basically the flood, or kentum java, or is god and this aruni goes there and there is a huge flood of water, and he doesn't know what to do.
Ultimately, he goes there and he sticks his body into the dam, and in this way, he protects the field. So he sacrifices his ego. He does something which he normally wouldn't do for the sake of his guru.
This is making this is his way of doing nirmana-moha. I am doing something because my Guru told me to do and I am doing this and whatever it takes I will do it.
And it is said that the next morning when Guru comes out and sees that his disciple is holding the fort, the dam from destruction, he becomes very pleased and immediately he gives him the spiritual knowledge.
So this is the example of somebody who is in sattva-guṇa. In sattva-guṇa, it's easy to give up ahaṁkāra. Rajo-guṇa people also have ahaṁkāra, no doubt about it.
Sattva-guṇa guṇa, and it's a way to be very proud of their knowledge.
But if guru says you do this, you protect my field from destruction, the disciple almost immediately does it, and the guru immediately is pleased and instantly he gets the spiritual knowledge.
Basically, all the revealed truths are revealed in his heart, not just in the book, but in his heart. The next disciple is little more complicated.
He's described as Upamanyu, he's described as a chubby person, he is a little glutton, glutton. Śiṣya, both complicated. Bhojasa motivated, right? Yeah, rājas-mohi.
He is really motivated. And it basically means what it means also. The implication is very interesting. Rajo-guṇa means greed, and greed means you're greedier because you become greedy, you become motivated
to be about that lodging. And guru looks at his disciple and he knows what to tell each and every disciple. He deals with the three disciples in a different way.
So he looks at this Upamanyu and he says, it looks like you're eating too much. What are you eating? So I I go to and I collect some alms for you and then I says, no, no, you cannot eat because this alms belong to me.
Uh you just collect the alms and bring it to me. And the disciple says, Yes, Guru, I will do it. And he comes next day and he is still fat. And Guru says, what did you eat today? Guru Gustava.
He says, I took bhiksha from different people, I brought it to you and then I again went for biksha and then I ate it myself. Guru says no no it's not good. You are depriving people by begging biksha a second time.
You should you should not do this. He says, Yes, Guru, I will not do this. And he comes next day and he's still fat. But he said nothing he is motivating him. And Guru says, what do you eat? Guru Gustave.
Why do you look so fat? He says, no, no, I just I just drink milk from the cows because I am herding cows all day so I drink milk. Guru says no you shouldn't do this, this is my milk, this is not your milk.
And then he comes next day and he's still fat. So it basically means that the whole story is about struggle with the senses.
When somebody is very rājasic, he is trying to fulfill the order of the guru, but because he is uh sensuous, because his senses are very strong, he's still finding some ways of satisfying his senses while uh fulfilling the order of his guru.
Like Śrīla Prabhupāda also had some fat disciples like Brahmananda Swami. Prabhupada Ramana Sama. And he used to say that, you know, disciples should not be the the devotees should not be fed. You cannot be fed.
But will that be possible if not a running as you so I
anyway so the he comes again next time and the he says I'm taking little form which is there when the cows they drink milk of the mother, but there's still some form is there, so I drink this form.
And Guru says, no, you shouldn't take this form even. And then the disciple becomes completely weak and he falls down and ultimately any,way the Guru says, okay, your Buddha disciple, this is your spiritual knowledge.
He literally becomes blind and Guru gives him the the Ashwini Kumaras give him the the vision back and he gets spiritual knowledge from this guru.
So the first disciple, his test was difficult but he did it very quickly and very determinantly, and immediately he got his knowledge.
Second disciple, his test was also very difficult, but it took a long time before he really fulfilled all the conditions.
And about the third disciple, the third disciple is called Veda. There not's much is written about him. There is no dramatic story about you know protecting the field or not eating anything and fasting.
It is said that Guru told this disciple, you just do the home the the choice of of your work, you just cut the wood, you just cook something, you you do some really menial service in this home.
And it is said that he was doing this work for a long time. But as a place of the phone. This is the representative of Tamagun.
When we are Tamasik, we cannot really do anything, but we can do some menial work and if we overcome the laziness which is the characteristic of Tamagun, then we will be able ultimately to overcome even this Tamagun and obtain spiritual knowledge.
So all three of these disciples that ultimately graduated from the school of Guru Danya and they all got spiritual knowledge. Why? Because they were surrendered to Guru.
That's the secret of success, that's the secret of obtaining spiritual knowledge. And that's why I said that the methodology of obtaining knowledge is called Guru Parankara.
This is the technique of how I can get the real knowledge. This is the technique of how I can get the real knowledge. Therefore, it's very interesting again in Sri Sampradaya.
They say that there are five upayas, five methods by which one get spiritual knowledge or get salvation or ultimately get the deliberation from these clutches of material energy.
So Sri Sampradaya Panchopasana is prapatti or surrender. First upaya is karma-yoga which is lowest, next upaya is jñāna-yoga which is next, then bhakti-yoga, then prapanna, and then there is the highest and most easiest way of obtaining knowledge.
Prapatti, prapatti. And the pañcama is called Guru Ācārya abhimāna. It basically means that I'm discarding my own man, I am surrendering my man and surrendering to acharya.
Stages of surrender and dualities
So the mantra marth. So that's why Krishna explains in the very beginning of this verse, he says, Nirmana Moha. That's the first step which you have to do.
You have to completely discard your own man, your own saman, your your own your pride basically, your ahaṁkāra. Then only everything else is possible. That's the first condition.
Sangadoshan means that we are attached to particular modes of material nature, to the specific experiences which sattva-guṇa, tamo-guṇa, and rajo-guṇa gives us.
But how we can get rid of this, how we can conquer over this attachment by this nirmana moha, then only Jita Sangha Dosha is possible. People they're struggling with the senses, they're struggling with their old habits.
You know, somebody is struggling with I don't know, meat eating or illicit sex or whatever.
Why it's so difficult this Jita Sangha dosha, particular uh combination of modes of material nature which is very pleasing, why it is so difficult to get rid of it uh exactly because we didn't do the first step nirmana nirmana-moha-jita-saṅga-doṣāḥ And then everything else becomes easy.
Nirmana Moha Jita Sangha Daosha. you will be able to maintain your spiritual practice in a very proper way. Basically, adhyatman nitya means that you have to maintain your spiritual understanding of reality.
What happens with us in reality, we have particular understanding of reality but spiritual understanding but then in real life we oftentimes forget about this.
Because of the attachment we go back into material understanding of reality.
But if we do the process properly, nirmana moha danjita sangha dosha overcoming the attachment then it's very easy to maintain always the spiritual outlook of reality, the spiritual understanding of reality.
And you know we know sometimes people struggle, they sometimes they chant 16 rounds, then they don't chant 16 rounds, then they chant chant 64 rounds, they then they chant zero rounds. But this is not what Krishna says.
He says adhyatma nitya. Nitya means constantly be in this spiritual framework by knowing that ultimately I can only become happy if I realize my spiritual nature.
This understanding that I can only be happy by spiritual things because I'm spiritual is very important and oftentimes we forget about this.
We still think that material things can make me happy. How the spiritual by nature the soul can become happy from matter. It's not possible. But we think we we think if I have a nice dhoti or
nice sari or anything, I will become happy. Of course nowadays it's not so cheap. Now you can only become happy if you have a proper car. But no matter how many cars you have, how many...
So, dhyātman-nitya means that you always, all the time maintain this understanding: my happiness is in spirit, and not material, and then when you practice that, then very easily, uh, get rid of your desires, of your, uh, lust and other desires.
And then the last one, dvandvair-vimuktāḥ sukha-duḥkha- saṁjñāḥ, then ultimately you become free from this conception that sukha is good and duḥkha is bad. It's a very difficult requirement, because how is that possible?
It's not even conceivable to understand that you are viewing equally the happiness and distress.
It's a very strange concept which is always practically in every page of Bhagavad-gītā. Look at happiness and distress as the same.
And we may say yes, yes, yes, yes, yes, but then I like happiness and then don't like this. This dvandva is very firmly established in our mind.
It's very easy to say dvandvair-vimuktāḥ sukha-duḥkha-saṁjñāḥ, but it's very difficult to do.
So, but, uh, Kṛṣṇa explains, no, if you do it properly, Śrīla Prabhupāda explains it as a process, if you do it properly, then you will, because without achieving this stage you will never be able to reach this param padam.
If you're always looking for some happiness in this world and trying to avoid distress, and this is what we're doing, we're trying to avoid distress and we're trying to maximize happiness and minimize distress, then we will always struggle in this material world.
Because we will always look at this material world and we will say this is good part of this material world and this is bad part of this material world. And very easily we will give up the bad part of this material world but good part no I need it oh
You beat on the chest, we always want to cut this material world into half and say this is a good part and this is not this is okay this is what I like and this is a bad part this is of course this is very bad.
But Caitanya Mahāprabhu says this is all manō-dharma, this is all speculation. And Śrīla Prabhupāda, he gave a very gross example of this. He says that somebody looks at the wet stool and says wet stool is bad, but this is a dry stool and dry stool is good. Sukha Vishta is not good. Vista is Vista. Śuṣka-viṣṭā me samaṁ viṣṭā viṣṭā.
So this idea that something is good, something is bad, is a bad idea. It's a Bura idea. It's not a very good idea. So and basically that's what Krishna says.
This is the at the end of surrender, you will be able to achieve this understanding that uh everything which is offered in the menu of this material world is not very good.
Sometimes we look in the in the menu in a restaurant and pizza is good and dal is not very good. No pizza is better. Dow is better.
So Krishna says Nirmana Mokha, Jita Sangha Dosham, Adiatman Nitya, Vini Brita Kama, Dvanvari Mukta, when you get rid of this vi mukta means Vishesha Rutana Mukta, you become completely purified from this conception of good and bad, sukkadukha samgyaya. And actually, Srila Prabhupada explains and Baladevia Bhushani explained that Sukka Dukkha Sanya, the word samgya means you understand the process of surrender. What it means to surrender in real terms.
So Krishna people can eat develops.
Qualifications for entering spiritual world
So this word samgya means that by understanding the real process of surrender, then gaachantia Muda Padamabya Yam Ta.
Then these people who are not mudders, a Muda, who are purified from all these wrong conceptions. They gachanti, they go to this Padamavyaam, this eternal world.
Amuda literally means that you're completely free from moha or illusion or agyan which is the nature of this material existence.
So to get to the spiritual world you have to be completely free from all these manifestations of agyana.
In other religions, they make it easy. They say, you know, you become the member of this religion, and then for sure, 100% guaranteed, you will be saved. Salvation is yours. Krishna doesn't say this.
Krishna doesn't say you just become my devotee and then very cheaply you come back. No, he says you have to become a muddha.
Instead of being muddha, fool in this material world, you have to become a mudha. Because in the spiritual world there is no muddas.
It's a very nice place because it would be good to have a place where there's no mudders. And you can try it and get a little bit now. But we cannot ask Krishna, please make one exception. Let me go there.
And let everyone will be a Buddha. I'll remain full there. No, you have to become Amud to go there. As an in and you could have a launch among the Amud. You have to become completely free from the illusory.
And for that matter, you have to really understand how this process works, how the gradual process of surrender works. And how ultimately the methodology, the scientific methodology of Guru Parampara works.
You become the proper Shishya and then you will be able to also become proper guru by delivering other people. But uh this is the only way to do it. Yes, so that's the verse for today.
Krishna is explaining the process, how to get to this Padamagyayayam, the eternal world, which is a very nice place and which is the world
and in the next verse he will explain what this world uh spiritual world this padamadiya is So that's a little bit which I wanted to say, and uh thank you very much for your courage.
Questions on surrender and guru
Under good press my hair, throw me uh pututter vai as caras cavernas. Maharaj uh actually you mentioned that uh in Samparaya they say that PO and compassing is different.
So uh my question is if we also uh consider uh Sharana Bati to be the essence of bhakti, then how uh their bhakti means the bhakti yoga described, they say that you have to have Adhika and that Adhikat only some people can have like uh Lord Shiva and other uh ten lords and Mahajanas to do bhakti yoga. But in our samprada we consider for everyone, that everybody is eligible from that.
So what is the difference between their understanding of the understanding?
Basically, the understanding of bhakti yoga is the bhakti, it's more or less an intellectual process. Like doing puja, worshipping Archavatar in the temple. So and because Svisamprada is Ubaya Vedanta.
It's Vedanta which is the result of synthesis of Vedic scriptures and Alvars.
So Prashti Haki Ships of the Nami and Jobakviha Popana Shanandatios to Arabak or Jobakti was uh So she said So Albars in their hymns, in their verses, they describe very emotional kind of bhakti.
Complete surrender and giving to you, you're everything for me. That's what they scribe what described in their hymns, in their verses.
And that's what they call prapatti uh the emotional bhakti-yoga whereas uh the bhakti-yoga as such is more like ceremonial bhakti-yoga. You do proper rituals in worshiping God and ultimately you will get salvation.
But in our case bhakti means emotions. So Brahma P over Prabhupada Powch Sarni Putali Putniyam Chip Turnati or Shakanda Prah Basically the distinction if we compare our system and their system
is that they call bhakti-yoga and we call it vaidī-bhakti and what they call prapatti we call rāgānuga-bhakti. So this number of people can know the people.
bhakti means we follow strictly rules and worship God and rāgānuga means we're doing it because we're emotionally attached to Him. So
when they say prapatti, they mean basically rāgānugā-bhakti. Although it's not exactly the same, but it's more or less similar.
And even you know Nam Alvar who is the leader of all Alvars, he is sometimes being dressed as a Gopi. And then and his songs he's addressing God like a goddamn and this goddamn So
it's very similar to our concept of rāgānugā. Oh this is the pressure. Y just mentioned that other religions say just become members and we don't give you prediction. And Krishna doesn't say.
But how do you may understand uh Shloka what Krishna does? How do we distinguish that from uh the Krishna is one given the Krishna? Exactly.
He's saying at the end, Sarva-dharmān parityajya. But here he explains what it means, sarva-dharmān parityajya. This is a process, not just you know formal thing, yes I surrender to you.
This is how you do sarva-dharmān parityajya. How you surrender to the Supreme Person. So I think the one key shutter money subset of the three one equals then maybe And
some other religion people say so no matter what you do, if you belong to this religion, you are anyway better than anyone else and ultimately you will go to heaven. No matter what you do.
Krishna never says this. It says you have to do this, you have to follow and this is a scientific process, not that do whatever you like and just call yourself a surrendered soul. No, you have to fulfill the requirements.
So the line is another will give it to another container. No, I understand, but just to make sure. So you are explaining the process of surrender. But the first step itself appears to be a big process.
To become the man and surrender to guru. So how to make that process easier? How to what? How to make that process easier? How to make that surrender to guru easier?
Because false prestige is there, so false because of false prestige, people have to surrender.
It becomes easier when you have personal relationship with your guru and then you understand that he is really wishing then you understand that he is really wishing me well and he is really, he really wants to save me. save me.
When we meet somebody who is selfless, it's very difficult to remain selfish in his presence. We do want to remain our man, to remain our prestige, to keep our prestige in his presence.
But when we see that he is completely selfless, then we also become disarmed by his surrender and by his personality.
We basically need precision man because the people around us are aggressive and that this is our defense system.
But when we are in the presence of somebody who is not aggressive and who is genuine well-wisher then it's easy for us to get rid of man.
Moreover, when we look at śāstra we feel that it's it's stupid to maintain this false prestige in the presence of somebody who is such a humble and genuine person. For the genuine.