A Structural Review of the Main Topics of Srimad-Bhagavatam. Lecture 7
Bhakti Vijnana Goswami · 2020
Chapters
Continuing Bhagavatam overview with Janmastami context
I hope that you're not overly tired after the intense celebration of these two most important festivals in our life. Yes indeed. I am quite tired myself. You are you're you're looking tired for sure.
But anyway, I'm excited to be with all of you today again. And I will continue with the topic, but I will make it special according to the occasion of Janmastami.
It will be a little detour from our review of Śrīmad-Bhāgavatam and the important topics of Śrīmad-Bhāgavatam. And to start this lecture, I will read a
few very important verses from Madhya-līlā of Caitanya Caritāmṛta chapter number twenty. I will start with the verse number 151.
It's a wonderful section of Śrī Caitanya-caritāmṛta where Śrī Caitanya Mahāprabhu explains to Śrīla Sanātana Gosvāmī the Nature of Krishna, Krishna Tattva and Krishna Swarupa, so on so forth.
Anyway, let's chant first the appropriate it's Maya it's Madhya chapter twenty starting from the first one fifty one one hundred and fifty one.
Oṁ namo bhagavate vāsudevāya, oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya, oṁ namo bhagavate vāsudevāya. Nārāyaṇaṁ namaskṛtya, narāyaṇaṁ namaskṛtya, naraṁ caiva narottamaṁ, devīṁ sarasvatīṁ vyāsaṁ,
tato jayam udīrayet, naṣṭa- prāyeṣv abhadreṣu nityaṁ bhāgavata- sevayā, bhagavaty uttama- śloke bhaktir bhavati naiṣṭhikī.
Yam pravrajantam anupetam apeta-kṛtyaṁ dvaipāyano viraha-kātara-juhāva, putreti tan-mayatayā taravo 'bhinedus taṁ sarva-bhūta-hṛdayaṁ munim nato 'smi. Putetitan mayatayotaravobinedus. Putetan So
uh text number one fifty one of Madhya-līlā of Śrī Caitanya Caritāmṛta this is the verse uh written by Śrīdhara Svāmī. It's in his commentary to the first verse of the 10th canto of Śrīmad-Bhāgavatam.
And this particular verse by Śrīdhara Svāmī is repeated in Caitanya Caritāmṛta twice. Once in Ādi-līlā of Caitanya Caritāmṛta and next time in Madhya-līlā. So it's an important verse and it's very appropriate to our topic,
the topic of our consideration. We are trying to structurally understand Śrīmad-Bhāgavatam, the philosophical ideas upon which Śrīmad-Bhāgavatam rests, and what is the message of Śrīmad-Bhāgavatam?
What is the message which Śrīmad-Bhāgavatam or Śukadeva Gosvāmī wants to convey to us? Because sometimes it's hidden, sometimes it's said indirectly. Rarely it is very clearly delineated.
Explaining the tenth topic of Bhagavatam
So therefore the analysis is needed and, this analysis will help us to understand all different verses and stories of Śrīmad-Bhāgavatam and to be enlightened by the message of Śrīmad-Bhāgavatam.
So this verse Dashameda Shamam Laksyam Ashritah Ashrayavigraham Sri Krishna kyam param dhamma jagadhamma namami tat. The tenth canto of Śrīmad-Bhāgavatam reveals the tenth object or subject matter of Śrīmad-Bhāgavatam.
Dashame in the tense kento dashamam laksyam the uh dashama laksya uh the tense uh laksya the tense goal or the tense signifier of Srimad Bhagavatam is being described.
And what is this tenth subject matter of Śrīmad-Bhāgavatam?
Ashriita Ashrayavigraham. This is the form or manifestation of ashraya, the shelter for those who are ashrita, those who are sheltered, those who want to take shelter. Ashrita Ashray Vigraham.
And therefore, Śrīla Prabhupāda translates the tenth canto of Śrīmad-Bhāgavatam. Reveals the tense object, the Supreme Personality of Godhead, who is the shelter of all surrendered souls. Ashri Ashraya.
He is known as Shri Krishna. Sri Krishna Kyam.
He is called Śrī Kṛṣṇa literally. He is said to be Krishna, his name is Krishna, and he is Paramdhamma. He is the Supreme Abot, Transcendental Abod, and Jagad Dhamma, he is the abode or the source of this material universe, material world, Namamitat.
And I am boing down, I am offering my obeisances to this Krishna who is Ashrita Ashrayavigraham, whose name is Krishna, who is Paramdham, and at the same time Jagadham.
Very beautiful and important verse which very clearly describes the essence of Śrīmad-Bhāgavatam, the essence of the tenth topic of Śrīmad-Bhāgavatam, Āśraya, who is Āśraya.
Every word in this verse is very important for us to understand the tenth subject matter of Śrīmad-Bhāgavatam. And Purpose by Srila Prabhupada.
This is a quotation from Bhāvārtha-dīpikā, Śrīdhara Svāmī's commentary of Śrīmad-Bhāgavatam, 10.1.1. In the 10th canto of Śrīmad-Bhāgavatam, there is a description of āśrayatva Śrī Kṛṣṇa.
There are two tattvas, Āśraya Tattva and Āśrita Tattva. Āśraya Tattva is the objective and Āśrita is the subjective.
So Āśrita is Kṛṣṇa who is the goal, who is the shelter, and we are āśrita, subjective part, we are in need of taking shelter.
Since the lotus feet of Lord Kṛṣṇa are the shelter of all devotees, Śrī Kṛṣṇa is called Param Dhāma. In the Bhagavad-gītā, it is stated, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān.
So for the devotees, Śrī Kṛṣṇa is Param Dhāma. For the conditioned souls, Śrī Kṛṣṇa is Jagat Dhāma. For those people who know that their home, dhāma, actually, dhāma means home, also means abode or home.
And in Russian, home is called doma, dhāma, doma. So the same word is used. So for those whose home is the spiritual world, the devotees, for them Kṛṣṇa is Paramadhāma.
For those whose home is this material world conditioned souls, Kṛṣṇa is still the supreme ruler and therefore he is called here Jagaddhāma.
So it's indirectly indicated there are two types of souls in this world: those who want to go back home, back to Godhead and those who want to stay back home in the material world.
In the Bhagavad-gītā 10.12, it is stated: Paraṁ Brahma, Paraṁ Dhāma, Pavitraṁ Paramaṁ Dhāma, everything is resting under the lotus feet of Kṛṣṇa.
Śrīmad-Bhāgavatam, in Śrīmad-Bhāgavatam, it is stated, samāśρitya pada-pallava-plavaṁ mahat-padaṁ Under the lotus feet of Śrī Kṛṣṇa, the entire mahat-tattva is existing. Since everything is under Kṛṣṇa's protection,
Śrī Kṛṣṇa is called Āśraya Tattva. So he is āśraya for the spiritual world and he is āśraya for the material world because everything is under his feet. Everything else is called āśrita-tattva.
The material creation is also called āśrita-tattva. Liberation from material bondage and the attainment of the spiritual platform is also called āśritva. Kṛṣṇa is the only Āśraya Tattva.
In the beginning of the creation, there are Mahāviṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. They also Ashray Tattva. Krishna is the cause of all causes, Sarvakarana Karanam.
To understand Krishna perfectly, one has to make an analytical study of Ashray Tattva and Ashri Tattva.
Verses describing Krishna as supreme source
So I will read a few more verses because they are all very important, uh, till the verse number uh 158. But they have very small purports. Krishna Svarupa Vichara, Suna Sanatan.
Ay Sanatan, please listen from me the Svarupa Vichara, the consideration or description of Krishna Swarupa, or explanation rather, of Krishna Swarup. Advayajana Tattva Vraji V Rajendra Nandan.
He is Advayana Tattva, he is non-dual consciousness and he is in Vraj Vrajendranandan. Sarva Adi Sarva Amsi Kishoroshikar, Chidananda Deha, Sarva Shraya, Sarveshwar. Krishna is the original source of everything, Sarva Adi.
Sarva Amshi, his sum total of everything. He is Amshi, not Amsha, not the part, he is the sum total. Kisora Shikhar, he appears as the supreme use, and his whole body is composed of spiritual bliss. Shidananda Deha.
Sarvasraya, and therefore he is the shelter of everything, Sarvashraya and Sarveshvara. He is the master of everyone.
Krishna is the origin of all Vishnu Tattvas, including Mahavishnu, Garbada Kashaya Vishnu, and Ksrida Kashaya Vishnu. He is the ultimate goal of Vaishnava philosophy. Well, Gauriya Vaishnava philosophy.
Others they may not know it so clearly. Everything emanates from him. His body is completely spiritual, and the source of all spiritual being. Although he is the source of everything, he himself has no source.
Advaita matyuta manadi manantarupam adhyam purana purusham navayovan Although he is the supreme source of everyone, he is still always a fresh use.
And next is famous verse from Brahma Samhita, Ishwarah Paramah Krishna, Satchitananda Vigrahahanadi Radhir Govinda, Sarvakarna Karanam.
Krishna, who is known as Gavinda, is the Supreme Controller. He has an eternal blissful spiritual body, he is the origin of all, he has no other origin, for he is the prime cause of all causes.
Swayam Bhavan Krishna Govinda Paranam, Sarvaishwaryapurnayandragola Kanity Adham.
The original Supreme Personality of Godhead is Krishna, His original name is Gavinda, He is full of all opences, and his eternal abode is known as Galok of Vrindavan.
Eticham Shakalah Pumsah Krishna Stu Bhagavan Swayam Indraiv Yakulam Lokan Lokam All these
incarnations of Godhead are either plenary portions of or parts of the plenary portions of the Purusha Avataras but, Krishna is the supreme personality of Godhead himself.
In every age, he protects the world through his different features when the world is disturbed by the enemies of Indra.
There are three kinds of spiritual processes for understanding the absolute truths, the process of speculative knowledge, mystic yoga and bhakti.
According to these three processes, the absolute truth is manifested as Brahman, Paramatma or Bhagavan.
And the last verse which I will read today is again the famous verse from Shimad Bhagavatam second chapter first canto Vadanti Tatva Vidasvam Vajgyana Madva Brahmati Paramatmiti, Baghavan iti Shabdhyate.
Learned transcendentalist who know the absolute truth called this non-dual substance Brahman Paramatma or Bhagavan. Purpose Baishila Prabhupada. This is a quotation from Shrimad Bhagavatam 1 to 11.
Those who are interested in the impersonal Brahman infulgence, which is not different from the Supreme Personality of Godhead can attain that goal by speculative knowledge.
Those who are interested in practicing mystic yoga can attain the localized aspect of Paramatma.
As stated in the Bhagavad Gita, Ishvarahsarva Bhutanamhriddesher Junatishati, the Supreme Personality of God is situated within the heart as Paramatma.
He witnesses the activities of the living entities and gives them the permission to act. For further explanation see Adilila chapter two verse number 11.
And Prabhupada definitely it's implied that those who are interested in the personal feature of God should employ the process of bhakti yoga.
Na mo Vishnu Padaya Krishna prastaya Bale. Srimati Bhakti Vidanta Swami, ti namini, namaste devi, Gauravani Pracharini, Nirvisha, Sunavati, Paschatis Tari. Manchakau Patarubescha, Kripasindu Bacha, Pachitanam Pavanebyov,
Vaisnavyonaw Maha Jay Sri Krishna Chaitanya Prabunitananda, Sri Advaita Gadat Hara Sivasadhi Guru Bhakta Vrinda Hare Krishna
Hare Krishna Krishna Krishna Hare Hari Hare Rama Hari Rama Rama Rama Hare Hare, Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hari Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Ajanulambiti Bujoka Sankirtana
Comalait so Vishwam Bow, Dja War, Yu Gharma Pavu, Vande Jagat Priya Craw Karnavatar Tantah prawi sh, Mahvati, Mamprapra Sup subamtam, sandji vaja ki la shakti darak swadamna, anjam, charana sravanat vakadi, pranandamate, purchaya tob. Swasya stukah, prasse, da tam deyan to butaani, shiwam mithodia manasya badram bajatata doksaj adesitam no mati ratya kichna
dear devotees, listeners of these classes, I am very grateful to you for giving me this opportunity to speak about Krishna. And And uh we're making a little jump in our
uh discussion of the structural discussion of the topics of Śrīmad-Bhāgavatam. We last time discussed the third canto of Śrīmad-Bhāgavatam. The very important message of the third Canto of Śrīmad-Bhāgavatam, which explains the nature of this material world.
This material world is caused by the Supreme Lord. Even though it may differ look differently, it may appear differently, it may have some deficiencies of some lack or some bad qualities.
Nevertheless, it's the Supreme Lord Himself, and that's a very important message of Śrīmad-Bhāgavatam.
Core verses illuminating Srimad Bhagavatam
We are trying to understand a doxaja who is not available to our senses by studying something which is available to our senses, which is perceivable by our senses, that is material nature, and trying to induce or deduce or understand intuit the source of this material nature and to understand the nature of this source.
So ultimately all this cantos which we will go one after another lead us to the tenth kanto. And the tenth kanto is describing this Ashray Tattva.
But and here Caitanya Mahāprabhu is explaining this to Śrīla Sanātana Gosvāmī. And we will start our discussion from the end of this series of verses.
To understand Āśraya-tattva, to understand the tenth canto, to understand the whole Śrīmad-Bhāgavatam. Actually, we have to understand only two verses. These two verses of Srimad Bhagavatam are the key verses.
They are the keys by which all other verses become very clear, the whole composition becomes very clear.
And Viśvanātha Cakravartī Ṭhākura and Jīva Gosvāmī, he compares this two verses, specifically one verse, Kṛṣṇas tu bhagavān svayam, or half verse, Kṛṣṇa stu bhagavān svayam, ataḥṁśāḥ kalahāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam, with a lamp.
And he says that the lamp may be standing in one place but so many different objects is being illuminated by this one lamp.
So even though this verse, particular verse, one of the most important verses of Śrīmad-Bhāgavatam is stated only once in the first canto of Śrīmad- Bhagavatam. This verse is illuminating the entire book.
So the most important two verses of Shrimad Bhagavatam for us, Gaudiya Vaishnavas, upon which the whole explanation of Shrimad Bhagavatam, very clear and brilliant explanation of Shrimad Bhagavatam, very lucid, which has never been given before, which was actually revealed by the mercy of Sri Chaitanya Mahaprabhu.
There's two verses, or even one and a half verse, is this Vadanti tat-tattva-vidas tattvaṁ yaj-jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate, and the second half of the verse is etāvān evaṁ jiṁsā- yogaḥ saṁsiddhiḥ kṛṣṇa-darśanam. So
we will continue our topic of structural understanding of Shrimad Bhagavatam on the basis of these two verses, and I will try to explain these two verses very briefly because this is a very big topic.
But again, if I understand these two verses, everything. If I understand thoroughly the problem is that we think we know these verses.
But if we understand them very clearly we will see Shrimad Bhagavatam and in fact not only Shrimad Bhagavatam, our own life, our own soul, our own body, the whole material world in a completely different way.
So we'll start with the first verse, which is 11th verse of the first canto of Srimad-Bhagavatam, second chapter. Vadanti tat-tattva-vidas tattvaṁ yaj-jñānam advayam. Srila Jiva Goswami, it's really amazing. Srila Jiva Goswami explains this particular verse in two huge books.
He starts explanation of this verse in the first
Sandarbha, Tattva-sandarbha. He devotes the complete Bhagavata-sandarbha and Paramatma-sandarbha to explain basically the second part of this verse, Vadanti tat-tattva-vidas. It's this huge books, two big books, Bhagavata-sandarbha and Paramatma-sandarbha just to explain this verse.
And then he writes Krishna Sandarbha and the whole Krishna Sandarbha is
Inquiring into absolute truth as purpose
his explanation or commentary of this verse Kṛṣṇas tu bhagavān svayam. So the entire analysis of Shrimad Bhagavatam by Srila Jiva Goswami is based on the understanding of these two verses. And then the first verse is spoken by Suta Goswami and the previous verse, the tenth verse of the first canto of Shrimad Bhagavatam, kāmasya nendriya-prītir in the previous verse Suta Goswami says that kāmasya nendriya-prītir lābho jīveta yāvatā that when one is living in this world, he should not make the
sense gratification as his goal. Because this is a completely useless process. You know, you can gratify your senses, gratify your senses and go nowhere. So it's not the goal of life. What is the goal of life?
This is a very important verse because he says that the goal of life is tattva jijñāsā. Life is meant to understand tattva. Life is meant to understand truth.
Life is not meant to gratify the senses because everyone is gratifying senses. All other species of life are much better in gratifying their senses.
Hogs and dogs, they're much more suited, their bodies are much more, you know, more suitable to to take enjoyment.
Because they don't need, you know, they can take enjoyment anywhere. They are very, you know, They're very happy creatures. Especially hogs. I can see them everywhere in Vṛndāvana. They're very happy.
They don't need much for their sense gratification. They're happy.
But, uh, jīvasya tattva-jijñāsā, it's, so the life should not be wasted for this sense gratification. the essence of life, the goal of life is to understand tattva.
And we all know that this source for knowledge, this inquisitiveness, this desire to understand the truth is there.
Like yesterday, we celebrated Śrīla Prabhupāda's appearance day, and one devotee, one sannyāsī, a Russian sannyāsī, he told his story. He said he first got Īśopaniṣad and read Īśopaniṣad by Śrīla Prabhupāda. And he says that it's amazing, you know.
I read this small book and I suddenly realized that my whole life I was looking for this. Even though I never knew that I was looking for this. But when I read this very clear understanding
of the message, the goal of life, and everything, everything has become very clear. I understood. Yes, this is what I was looking for without knowing what I was looking for.
So everyone instinctively, intuitively is looking to understand the truth. It's true. We can, you know, everyone is looking for Krishna. Everyone is looking for tattva, but nobody knows where the tattva is.
Therefore, stating this, jīvasya tattva-jijñāsā, that the goal of life is tattva-jijñāsā, to inquire about the absolute truth. Śrīla Sūta Gosvāmī says, what is the absolute truth? This is the solemn declaration: what is absolute truth?
Absolute truth is advaya-jñāna. And the whole Śrīmad-Bhāgavatam is there to explain what is this Advayatattva or Advaya Jyan, non-dual consciousness? What is non-dual consciousness?
And first, please bear with me, I will definitely speak about the lilas, beautiful Lilas of Krishna Janma. But we have a philosophical discussion, so please bear with me.
Reframing non dual consciousness in Vaishnavism
I will speak now hardcore philosophy, hardcore philosophy. So what is Advaita? This is a very big subject matter. What is Advaita Advaya Jan, non-dual consciousness.
So everyone is looking for this non-dual consciousness, but usually people when we start speaking about non-dual consciousness, which is the source of everything, they say that non-dual consciousness is some abstract consciousness.
Contentless consciousness. Consciousness which is devoid of object.
Which is which has no object, the consciousness which is not conscious about even himself and not conscious about everything else. It's just pure consciousness.
It's a very strange concept, and therefore it's very difficult to understand. But this is what Advaita vadis are talking. When they speak about Advahyan and when they see this words Advaya,
they become very excited and they say Śrīmad-Bhāgavatam is about Advaya Gyan. And we also say Śrīmad-Bhāgavatam is about Advaya Jan.
In fact, Śrīla Jīva Gosvāmī let me remind you or tell you about the logic of Śrīla Jīva Gosvāmī's analysis or presentation of philosophy.
First, Śrīla Jīva Gosvāmī in Tattva Sandarbha he explains that the highest pramana, the highest evidence, the highest revelation of
truth is Śrīmad-Bhāgavatam. The truth is revealed in Śrīmad-Bhāgavatam in the most complete way. And this is the first part of Tattva Sandarbha, where he explains epistemology of Gaudiya Vaishnavas.
And in the second part, he starts describing the subject matter of Srimad Bhagavatam. And he explains the vision, the samādhi of Śrīla Vyāsadeva from which the whole Śrīmad-Bhāgavatam was revealed to the world.
And then he says that he quotes this verse, the first part of this verse, Vadanti tat tatvam vidas, tatvam jaajgyana advayam, uh the whole Shimad Bhagavatam is describing this Advaya Jyan.
So again, Advayagyan understood by Brahmavadis or Advaitavadis is completely different concept than what we understand. They think that this is very pure sort of completely objectless consciousness when there is no notion of I. There is no notion of personality.
Because if there is I, I, if there is understanding of self, it means that there is something else. And if you say that there is I, it means that there is something else.
And as soon as there is something else, there is no Advaya. Advaya means no I. According to them. Because if you say I, it means there is somebody else. If there is somebody else, there is no Advaya.
The whole Advaya concept is crumbled is totally completely destroyed immediately when we say that Brahman has personality, has I-hood or self-hood. But Vaiṣṇavas were saying, no, this is wrong. This is completely wrong.
This is not true. This is completely artificial. There is no such substance which doesn't have I, which doesn't have personality, is ridiculous. It's ridiculous to surmise that the original truth is without self-hood.
The self-hood is a very essential part of the absolute truth. How is that? And therefore, Prabhupāda, he is proclaiming this: Supreme Personality of Godhead. He is the Supreme Personality of Godhead.
So this Advaya-jñāna, which is which is being talked about here in this verse, is different because it is said here, brahmeti paramātmeti bhagavān iti śabdyate, it's called Bhagavān, and Bhagavān means person.
And Brahman can never be called Bhagavān according to Advaita-vādīs because Bhagavān is a person and Brahman is impersonal realization, it's the highest truth. It cannot be, and Bhagavān is the lower concept.
They introduce duality. So, what is our conception? Please, I know it's maybe a little difficult, but I will try to make it very simple. So, our conception of Advaya-jñāna or non-dual consciousness is different.
When we say Advaya-jñāna, we say why it is Advaya, we say Advaya-jñāna has personality, it has I. And it basically means that there is somebody who is not I, but it does not destroy its non-dual nature.
Why it doesn't destroy its non-dual nature because Śrīla Jīva Gosvāmī gives three reasons or three conditions
uh by which uh Kṛṣṇa, Bhagavān the, Supreme Personality of God, it becomes advaya-tattva, advaya-jñāna. First of all, he is the only Tattva which is independent, which isn't which doesn't have any other causes. He is unique and he is advaya because he is the only one who is self-caused.
Everyone else has some other cause behind him. We have our cause, our father, mother, they have our father, their father, mother, so on and so forth. Everyone has some cause.
Krishna is Sarvakarana Karanam, he doesn't have any cause. And then he says the next condition to be called advaya-jnana is that all his energies He is supported by energies who are his own energies.
He has energies, he has qualities, he has attributes, but his existence within these energies is not dependent on somebody else, it's his own energies. Like we have so many qualities, so many energies.
But these qualities and energies are not exactly ours. You know, if we examine our personality, we will understand that our personality is a very very strange sort of thing.
You know, we took something from here, something from there. You know. This is the contact of our content of our consciousness. But again, this is the second condition: that all the energies are his energies.
There is no extraneous needed for his support. He's supporting himself by his energies, but this is his energies. Ātma-māyā. This is my māyā. Ātma-māyā, his own māyā.
I am coming here in this world, but I am coming by my own energy. And the third condition is that all these energies, on the contrary, have they no independent existence. They cannot exist without Bhagavan.
This is what we call advaya-jnana. Why he is advaya? Because there is nobody like him. There is nobody second. Advaya means no second like him. Yes, there are seconds.
I'm there, you are there, he's there, so many brahmacārīs are there, so many seven billion people are there, so many mosquitoes are there, so many frogs are there, hogs are there.
But they are not self-caused, they are not independent, they cannot exist independently of him, and their energies are not their own energies, they are borrowing energies.
So there is only one advaya-jnana, unique, ekam evādvitīyam, if the whole Upaniṣads and Vedic literature will be speaking about that there's only Brahman who exist. Why, please tell me, if you know little Sanskrit, please answer this simple question: why Chandogy Upanishad says ekam eva advitiam.
If there was only one thing which would exist was there and everything else was illusion as Mayavadis or Advaita Vadis say that Brahmasatyam Jagat Mithyam Jiva Brahmaiva Naparaha, Jiva is Brahman and there is only one Brahman, there is only
one thing which exists, nothing else exist, then for Upaniṣad it would be enough to say ekam. There would be no need to say ekam eva advitīyam, but Upaniṣad says ekam yes is one and advitīyam there is nobody like him.
There is nobody else like him. When we speak about Advayagyan, it's a different concept. I hope you're still following me.
But it's important to understand first the tattva, otherwise, we will never understand who is Krishna?
We first have to understand this that advaya tattva, according to us, is this non-dual consciousness which is the source of everything else, which is the support of everything else, and which is
self-support identity, which nevertheless has the personality, has the I-hood or self-hood, and uh he he is the person. So this is what we have to understand, and uh now it's very important.
It's perhaps the most important things in this section of my talk now, please listen very carefully.
What is explained here is that this one substance, one truth, which is the object of everyone's inquiry, the object of everyone's search, which everyone is actually looking for.
Everyone needs it because everyone feels that he is incomplete without the connection yoga with this original entity or original person. You know, we feel our dependence on him.
Three levels of absolute truth realization
So this one substance is revealed differently according to the attitude of the devotee, according to the attitude of the person. This non-dual substance, which is one, revealed in three different
ways: brahmeti paramātmeti bhagavān iti śabdyate. It isn't it doesn't say here bhagavān iti vidyate or bhagavān iti how you say you you may say it in many different ways, but it is specifically said here, śabdyate.
It's being spoken about as Brahman, Paramātmā, and Bhagavān. Brahmeti, brahma iti. He is called Brahman. Paramātmeti. He is called Paramātmā. Bhagavān iti. Shabdhyate. He is spoken about.
In other words, everyone who is speaking about different realizations, different spiritual realizations is speaking about the same essence, but
the same essence is understood differently by different people according to their attitude, their conception and their uh their sadhana. Their doctrine, orthodoxy, and their practice.
Please, this is the most important thing which I want to say today: that the way how the absolute truth will be revealed to us depends on our doctrine, our conception, our understanding, who is the absolute truth, and our practice.
These two things together will facilitate us to ultimately realize the supreme absolute truth in its highest form. So and it is said here Śrīla Prabhupāda explains and Caitanya Mahaprabhu very clearly says, then
you know if you employ the process of jñāna, if you employ the process of Advaita Jn uh or of Jnana Yoga, meditating on this uh non-dual consciousness, then uh at one point when your doctrine will become your realization.
It is in this verse, it is said, Vadanti Tattva Vidas. Those who really know the tattva, those who realize the tattva. In other words, it's all real. Brahman is real. There is nothing wrong with Brahman.
Brahman realization it's a very real and it's a very important stage of realization of Bhagavan. It's real understanding, it's not false understanding.
So if you are inclined, and one more important thing here: your practice and your concept very much depend on the level of your surrender. Your concept will require a certain level of surrender.
Why people cannot really take to Bhakti Yoga? Because they cannot surrender. It's very difficult for them to surrender. They know if God is a person, I have to surrender and they don't want to surrender.
Therefore, they have different concepts. So these three things are important. Our concept, the level of surrender, or readiness to surrender, and the practice according to the extent of our surrender.
Because even devotees, we may have proper concept, orthodox. We may understand what is the practice to realize these truth. But if we don't have the appropriate extent of surrender, our practice will be very weak.
Nature and stage of Brahman realization
So, these three considerations we have always to remember because this This is what Śrīmad-Bhāgavatam is all about. So let's go a little further.
Those devotees, they're also devotees, because to realize even Brahman, you have to be a devotee. You have to mix some elements of bhakti in your practice.
You cannot realize Brahman purely by the means of Advaita jnana by jnana-yoga. Without element of bhakti, you cannot do this. Only by jnana-mishra-bhakti you can realize Brahman. But anyway, what is Brahman?
Brahman is this sort of realization when you have this proclivity, this tendency, this inclination that the truth must be impersonal?
You have this concept, you use the methods of jnana- yoga which is meditation, meditation on these koans, so to speak, on this vayas, mahavakya sofani shats. Ekam Evadvitiya, Ekam Eva Advitiya and so on so forth. Aham Brahmasmi and all these mahavakyas.
And then what will happen to you at one point you will see the light. This very effulgent light uh and
and, uh, Śrīla Prabhupāda actually explains that, uh, when when you go from the dark room on a very bright light. When the very bright sun, and you have been in a dark room for a few days. You didn't see the sun, you were in complete darkness.
And now of a sudden you go outside and you see the dark light, you will not be able to see the sun itself. You will only be able to see the effulgence of the sun. You will be blinded by this effulgence.
So, in the similar way, when we are in this darkness of ignorance and we're trying to meditate on the supreme truth, at one point the revelation of supreme truth takes place within our heart, and when the Supreme Truth reveals Himself within our heart, initially we are completely blinded. We don't see the Supreme Truth, we only see the effulgence.
Therefore, Īśopaniṣad is said, please remove this effulgence so that I could see you face to face.
You know, this is an initial stage, preliminary stage, incomplete stage of understanding of the Supreme Personality of Godhead. In other words, you can say it's indistinct understanding of the Supreme Truths. Indistinct.
Like I was today while preparing this class, I was looking in the folio and I searched for this word indistinct and there's a lot of indistinct in the folio and I was wondering why this not very common word is so widely used in folio.
And then I realized that whenever Śrīla Prabhupāda speaks something indistinctly, in the transcription of his speech, there is in brackets, indistinct.
So in the same way, indistinct, when we don't understand clearly the Supreme Truth, we say it's Brahman. It's an understanding, it's a very huge realization.
It's a—we should not really underestimate it. It's a very amazing realization when we all of a sudden see that the whole creation has the light behind it and this light is the light of Brahman, but this experience is incomplete experience.
It's indistinct realization that we don't understand the supreme truths clearly. But this is the same Supreme Truth. The Brahman and Bhagavan, they're not different from each other. They're not because it's the same entity.
Advaya-jñāna. It's not that there is Paramātmā separately, Brahman separately, and then Bhagavān separately. No. This is one entity which is realized differently by different seekers.
And then which is very important, the next, if we employ yoga process, and of course if we take this Brahman realization or Advaita Vadis, they also have different conceptions.
Some say that we should realize God as Virāṭ and they meditate on Virāṭ-rūpa. And they realize Virāṭ-rūpa. They understand that this is this is the source of everything. They see the universe differently than us.
As I said last class that we see the universe, or materialists see the universe or the view
of universe to make it exploitable. But they see Virāṭ-rūpa. They see that this is the—sometimes they see that one God— he, ār-saṅga, and Moon God and Indra and all these different aspects of one reality.
So there are different concepts again. It's a very you know it's a very complex situation.
But still uh they ultimately uh understand that there is one uh indistinct reality behind uh this and this is the Brahman realization.
And Śrīla Prabhupāda explains this in Bhagavad-gītā in the 13th chapter where he says, Ekatvena Prithaktvina. I don't remember now this verse.
He describes different methods of uh different suddenness by which you can understand the one truth differently.
So that's again the most important thing, you know, depending on your practice, you will get the appropriate level of realization.
Paramatma realization through Ashtanga yoga
So the next is yoga, and yoga they realize personality, they realize Ishvara.
Like Śrīla Prabhupāda, he quotes here Bhagavad-gītā: īśvaraḥ sarva-bhūtānāṃ hṛd-deśe 'rjuna tiṣṭhati. Krishna Himself says, īśvaraḥ sarva-bhūtānāṃ hṛd-deśe 'rjuna tiṣṭhati or 'rjuna, Ishvara, God is within the heart of every living entity.
He doesn't say I am in the heart of every living entity. He wants in this particular verse to make distinction that there is a different realization.
There is Bhagavan in his complete form and there is Ishvara. Ishvara is Paramatma. Ishvara is God for this world.
When we don't understand the difference between the source and the energy which is coming from the source, This sort of realization is called Brahman realization.
We come to a very powerful entity, we try to realize this powerful entity, but the only thing which we see is his power. And when we see their power, this power, this is Brahman realization.
When we see the personality who has the power, but we only see the distinction between, we only see the personality and his material power. The personality of God for this world, then we realize Paramatma.
So by the process of Aṣṭāṅga-yoga, by the Aṣṭāṅga-yoga meditation, by gradually detaching oneself from this body, by calming down the mind, by going deeper and deeper and deeper, we will be able to see Paramatma, which is God, personality of Godhead, imminent to this world. He is God for this world.
But this is not complete realization because, you know, if we, and usually religions, they say that God created this world and then he realized that there is no place for him in this
world, and he's hiding somewhere behind a cloud, and, you know, and we are making a mess in this world. So, but it's not like this. God has his own world.
But God for this world is called Paramatma, Ishvara, He's the Supreme Controller.
He speaks about this in ninth chapter of Bhagavad-gītā: mayādhyakṣeṇa prakṛtiḥ He speaks in the 18th chapter: īśvaraḥ sarva-bhūtānāṃ hṛd-deśe 'rjuna tiṣṭhati. He says, I'm controlling everything in this material world, I am this Paramatma.
And you can realize me if you understand how this material energy works.
Actually, what yogis do by meditating upon the content of their heart, by understanding what's going on, they start realizing how everything is controlled by God. They can understand, they can see karma.
Like yogis, they can, you know, they can sometimes they read your destiny, they can understand the intricacies of time, they become sarvaka, trikalagya, they see the past, present and future, they can read your thoughts.
Why? Because they by meditating on these powers which created this world, they develop material powers which are relevant to our material existence.
You know, sometimes the people have this conception that if you are a saintly person, sādhu, you have to read the palms. You know, yesterday one devotee told a story about Śrīla Prabhupāda.
How one uh Indian man asked Śrīla Prabhupāda, Can you read my palm? And Śrīla Prabhupāda says, no, no, I'm not doing this. But the man was insisting.
So Prabhupada starting, starting looking very carefully at his palm and he said, yeah, yeah, yeah, yeah. Please, please give me some light. And he says, I don't see anything good. I don't see anything good.
And you know, the person started shaking in his boots. Nothing good is there. And then when you know the man became completely frantic says, the only thing which I see is uh birth, uh old age, disease, and death.
This is what is written in your palm. So that's exactly what yogis do, and that's exactly what people think you should achieve.
By meditating on Kṛṣṇa who is controlling this world, you also develop certain little powers to control this world. And you see the karma of living entities, you can read the karma of living entities.
But ultimately, you know what is the use of reading this karma of living entities because you know I I remember when we uh we just started preaching openly in Soviet Union when uh in Russia when Soviet Union collapsed and it became free.
One highly placed official came to the temple and he said, I read your books, I liked your books, but I think you should you should make you start making some predictions.
Because at that time in the Soviet Union there was very popular, there were some astrologers making big shows, and there was millions and millions before that it was strictly prohibited and all of a sudden, you know, it was allowed and everyone was watching Kaspirovsky or some other guys who were doing something.
So this guy came, came to our temple, and he said: for you to become popular, you have to start making predictions.
And then I said, yes, yes, I can make predictions to you. I and he became very excited. He said, Yes, yes, really. What can you say? Yes, I said, you will die. At one point, you will die. He was very disappointed.
He didn't he didn't like this prediction. But ultimately, this is what it's all about.
Ultimately, those people who are going through this, they only realize little tiny portions of Paramātmā energy because they are only interested in relationship between God and this world.
They are not interested in God for Himself. And therefore, one of the most important and famous verses from Rigveda is about uh this
um uh om tadvisnohparampadam uhtad visnohparamam padam sada pasyanti suraya Ha Tadvipra Yoja Grivam so uh Tadviprayoja grivamsa Vishnoryat Paramam Padam So this is a very important verse from Rigveda. Why is it important?
Because it is said that those people who are enlightened jāgrīvāmṣaḥ who are awakened, whose consciousness is really awakened. Om tat viṣṇoḥ paramaṁ padam sadā paśyanti sūrayaḥ. This sūrayaḥ, this brāhmaṇas, this enlightened persons they see the spiritual world.
Again, those people who are interested in God, but they are only interested
in God in relationship with this world, they can only realize paramātmā. They can only realize this feature of God, which is controlling feature of God. And therefore, people sometimes say that God is the supreme judge.
You know, God has nothing to do with this judgment business. It's boring to judge all the time, you know.
And they think that God is sitting there on the throne and saying you're bad and you're good and you will go to hell and you will go to heaven. No.
Those sūrayaḥ, sadā paśyanti sūrayaḥ, they see paramam padam, om tat viṣṇoḥ paramaṁ padam. They see paramam padam, the world of Krishna, the world of Vishnu, the spiritual world, in other words, they see God in relationship to spiritual reality.
Distinction between Isvara and Bhagavan
This is higher conception. The higher conception is said here, Bhagavān, bhagavān iti śabdyate. te. Who is Bhagavān?
Bhagavān, what is the difference between Bhagavān and Paramātmā, Bhagavān and Īśvara. Bhagavān is God for Himself, Īśvara is God for this world. Ishwara is the Lord of this world. Bhagavan is for himself.
And because we are so egocentric, therefore we are much more interested in God for this world rather than in God for Himself.
Therefore, only rare people they can see Sadapashyanti Suraha and Jagriam Sah Samindate, they also show this to others. They are capable of showing to others the spiritual world that there is a spiritual reality.
Don't confine yourself to this material world because this material world is not all in all.
Don't confine yourself to this concept of God which is imminent to this material world, God is transcendental to this material world, and for Him, and in Him there is this Paramam Padam.
And therefore, in the first verse which we read, in this beautiful verb it It is specifically said that Śrī Kṛṣṇaṁ Param Dhāma. He is Param Dhāma, He is the supreme shelter of everything. And He is Jagad-dhāma. He is boss.
He is the source of this world.
But most importantly for us, if we want to understand, if we want to have higher conception of God, then we have to understand that He is also Param Dhamma, that there is this higher shell uh higher rebot of the Lord, uh, which is the spiritual world.
So now we came to Bhagavān. And Bhagavān, this is the highest realization.
We have to very clearly understand that Brahmeti, Paramātmiti, Bhagavāniti, Śabdyate, this is in sequence, the preliminary understanding, indistinct understanding, much more clear understanding when we see relationship between God and His energies, but only between His material energies.
And then Bhagavān, the highest realization, when we will be able to see the relationship between God and His spiritual energies. What is God in the spiritual world?
What is He doing, how he's like, what he likes, what he doesn't like, what he's uh you know enjoying in the spiritual world. That's Bhagavān. But in Bhagavān, again, we have two conceptions.
When we preliminarily approach Bhagavān, when our vision becomes very clear because of practice of bhakti yoga, bhakti yoga, which starts with the chanting of the holy name, when we start doing this, then we will gradually realize: yes, God is there, and God is not only in this world, God is not only in my heart, God is also in the spiritual world.
But the first understanding of God is: God is very great and I am very tiny. And that's a very important understanding because it gives you impetus to surrender to Him.
But this Aishwarya Mai Jana, understanding of God, is not the highest understanding.
What we're talking about again, the concept of Śrīmad-Bhāgavatam, which facilitates us to understand the highest Bhagavatam, which facilitates us to understand the highest aspect of God.
As I said, there should be concept, there should be appropriate sadhana, and there should be appropriate level of surrender. So the higher the concept, the more difficult is sadhana. Difficult in a sense.
Difficult in the sense that it requires a higher degree of surrender. When we are talking about Brahma Gyan or meditation on Advaita nature of on Brahman, on Advaita Brahman, then there is no need to surrender.
There's hardly any need to surrender. Little surrender should be there because, as I said, the element of bhakti should be there even to realize Brahman. The practice of Ashtanga yoga
is much more difficult because, as Patanjali Muni in
Yoga Sutra himself, says, to realize Brahman to enter into samadhi says, Īśvara-praṇidhānāt — you have to surrender to Īśvara, he says this is a very easy way uh relatively easy way to enter uh or to reach this samadhi stage.
If you just do praṇidhāna, praṇidhāna means total, complete surrender. But still, it you know you want to have some certain power, you have to have some certain independence, you're still very much immersed in this material world.
But the understanding of Bhagavan for himself means that all sudden you're nobody. You're nobody. You have to surrender wholesale, completely, absolutely, without any self-will.
You have to be dependent on his will completely.
Majesty and sweetness of Bhagavan
No separateness or no separate will remains in the spiritual world. But in the spiritual world, again, as I said, there are two levels of realization.
The lower realization is this aiśvarya-jñāna, when we realize God as Nārāyaṇa, as Ṣaḍ-aiśvarya-pūrṇa, aiśvaryasya samagrasya vīryasya yaśaś śriyaḥ, who is God, who is person, uh person God is one who has all these six opulences, and the main opulence is Sri.
But Sri means sweetness, Sri means beauty. So the highest realization when realize when you realize this or when the devotee realizes this sweetness of the Lord or Maduria May Gyan, which also has its gradations.
So basically, what we see, please listen very carefully, it's a very important point. And then within the next few minutes, which are still remaining, I will tell you some Lilas which are very important.
But I wanted to tell more Lilas today because it's Jan Mashtam is special as you said. But I also wanted to tell you some philosophy which is also important I think. So please when we speak about Brahman it's one.
When we speak about Brahman, it's also one. There is no different Paramātmās. Those who realize Brahman see this indistinct effulgence of God. Those who realize Paramatma, they realize one.
Well, maybe sometimes they speak about three paramatmas: and Kāraṇa-daśā-śāyī Viṣṇu. Three aspects of Paramātmā, one higher than another. That's possible.
When we speak about Bhagavan, we speak about huge varieties of forms of Bhagavān. It's a completely different story.
You know, when we go to Brahman, it's one Brahman, when we go to Paramātmā, one Paramātmā, everything is clear.
When we go to Bhagavān, nothing is clear. Kūrma is there, and Nṛsiṁhadeva is there, and Varāhadeva is there, and Paraśurāma is there, and Nārada Muni is there, and Vyāsadeva is there, and Guru Mahāraj is there, Sākṣāt Dhari and Samasta Śāstra, and who else is not there? Everything is there.
So, whom should I surrender? Who is the higher form of all the forms of Bhagavān? Whom should I worship?
Yes, if I understand this clearly, this is the message of Śrīmad-Bhāgavatam. I have to understand this message very clearly. Okay, it's clear that we shouldn't worship Brahman.
Brahman is the lower sort of realization, lower past. It's clear we shouldn't worship Paramātmā and we shouldn't go through this yoga path. But when we come to bhakti, so what should we do?
Because there are so many, again, varieties of bhakti, and there is vaidī-bhakti and rāgānuga-bhakti, which one we should do.
So for that, the second verse is there which is quoted here by Śrī Caitanya Mahāprabhu. The second most important verse of Śrīmad-Bhāgavatam, the first most important verse of Śrīmad Bhāgavatam explains this concept of advaya-jñāna, which I tried to explain.
But the second verse explains the relationship between the different forms of Bhagavān.
Ete cāṁśāḥ kalaś ca, there are many different forms of Bhagavān which manifest the powers of Bhagavān partially. The aṁśa or kalā, they only manifest little parts of the potency of Bhagavān. Krishna's two Bhagavan Swayam, but Swayam Bhagavan, but Swayam Bhagavan is Krishna.
The Bhagavan Himself, God Himself, with all His powers, God with all his powers, the highest conception of God is Krishna. And that's definitely the message of Śrīmad-Bhāgavatam. And how do you realize Krishna?
You can realize Krishna in two different ways. You can realize Krishna in his opulent form, and you can realize Krishna in his sweet form. And again, Śrīmad-Bhāgavatam provides for this and explains to us by the
method of negation, by understanding different methods, different different concepts and appropriate suddenness, we have to negate the lower concepts and lower sadness, and ultimately adopt the highest concept and the highest sadhana.
And the tens canto starts explaining to uh starts explaining the highest uh way to realize Krishna and the highest conceptions of Krishna.
Inner significance of Krishna appearance at night
And therefore the day before yesterday we were celebrating Jan Maastami. Jan Mahtame is the day when Krishna reveals himself.
From the historical perspective, he reveals himself when he comes to this world and he becomes visible to all the people of this world, like you know.
When all of a sudden, uh, Adhokṣaja becomes akṣaja, when Adhokṣaja becomes the object of our vision, that's avatāra, Krishna comes. But why Krishna is the highest form of Bhagavan, yeah, I will explain a little later.
But again, the day before yesterday, we were celebrating we celebrated his appearance day from the historical perspective.
But ultimately, these descriptions in Śrīmad-Bhāgavatam, which is very important, is the descriptions of how to make his appearance within our heart.
There's descriptions of Krishna's appearing in the prison cell of Kamsa and simultaneously appearing in the maternity of Nanda Mahārāja from Yesoda are also indicative of how to make appearance of Krishna within our heart.
Otherwise, there would not be, or of course, there was there would be value of these descriptions.
But these descriptions are much more valuable also because they give very important indications and hints how we should realize Bhagavan.
So we can see very interesting phenomenon because Krishna in the darkness of night in the eighth Day of the darks, dark part of the months of Badrapada, he appears simultaneously in two places. And what is the meaning?
What is the significance of this? First of all, why does Krishna appear in at night? At twelve of night. We all know we have to fast till twelve of night. It's just impossible.
It's just you know why doesn't he mercifully reveal himself like Lord Rāmacandra at 12 o'clock at noon, you know uh very important, very important significance. Krishna reveals himself at night.
And we can understand this only if we remember the verse from the second chapter of Bhagavad-gītā, where Krishna says, for those sages, introspective sages, what is the day for every living entities is the night for introspective sages. And what is the night for them, uh what is the day for them is the night for every living entities.
The night here means that to realize God, we have to minimize our connection with this world. We have to go deep inside ourselves.
We will not be able to realize God, if our senses are fully active and interacting with this world, trying to enjoy the sense objects of this world.
This is one very important teaching in regard to Janmāṣṭamī, Krishna appears deep at night. In the darkest night when there is nothing else but the moon of His mercy shining from the sky.
It is also said that even though it was aṣṭamī and there was only half moon, at that moment of time the full moon was shining from the sky.
The full mercy was there upon everyone because Krishna Chandra himself descended to this world. And how he descends to this world, it's also very important. He descends to this world in the prison cell of Kamsa.
Who is Kamsa? Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda says that Kamsa is the fear, fear of material existence, fear of birth, death, old age, and disease. This is Kamsa.
And when we realize the miserable nature of this world,
Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda says that Mathurā signifies mixture of bhakti and jñāna. So we are talking about a specific process how to realize specific
aspect of God which is the opulent aspect of God. Where jñāna and knowing of God or his opulence are very prominent. Så för det need to fear the repetition av births and death.
We need to understand that this world is not a nice place, it's a hopeless place,
Symbolism of Mathura and Vaidhi sadhana
and in this place the birth, deaths, old age and disease are constantly being repeated and we will suffer. So that's the fear, and this fear will put us into the prison cell.
Sometimes devotees they feel like in prison, because there were free birds in this material world, they were flying very happily, they were eating everything, they were doing all kinds of nonsense, and all of a sudden, you know,
this you shouldn't do, and this you shouldn't do, and this you shouldn't do, and that you shouldn't do. And what should I do? You should eat prasāda and chant Hare Krishna and be happy.
How can I be happy if I don't do anything? So that's prison. Please mute your microphone So uh uh this prison is the rules and regulations of vaidī-sādhana-bhakti. Vaidī-sādhana-bhakti what is vaidī?
Vaidī is from the word vidhi. Vidhi is the rules of scriptures. And scriptures they always say no, no, no, no, no. They say yes, yes, yes, too. But there are so many no, no, there. That's the prison.
You know, you're very restricted. You cannot really go here and there. Therefore, Krishna He appears in the prison cell of Vāsudeva, and there we can.
And Śrīla Prabhupāda explains in the purports that before that Ṣaḍ-garbha-āsura one after another entered the womb of Devakī.
Means that all the anarthas have to be killed and Kamsa, the fear of material existence, kills one after another. If we are fearful of material existence, we will not be happy, sense, and joyous.
We will be very careful in this. We will be very restricted as far as our karma is concerned, our lust is concerned, our anger is concerned, and so on and so forth. We will understand.
Gradually, gradually, all these things, one after another, after another after another, will die out, will be weakened. All these programs which are there in our heart will be gradually weakened and
and then ultimately, Ādi-saṅkarṣaṇa, Balaram himself, the spiritual master, will make appearance within our heart and he will say, you know, he will prepare our heart by his discipline and his service, service to him, he will prepare us to serve the Supreme Personality of Godhead.
He will say how you should serve the Supreme Personality. He will teach us how we should serve the Supreme Personality of Godhead. And then only Krishna will make appearance. And then we can see who is Vasudev.
Śrīla Prabhupāda explains Vāsudeva: sattvaṁ viśuddhaṁ vāsudeva-śabditam. Who is Vasudev?
Vāsudeva is the manifestation of viśuddha-sattva, when the lower modes of material nature are completely vanished and purified from our consciousness, and when the higher mode of material nature is also purged out, even material sattva should be purged out. And the spiritual transcendental sattva, which is completely pure sattva,
the same, and this pure sattva is the energy of Krishna's existence and Krishna's consciousness; it's Krishna's cit-śakti with his sat-śakti together, then only Krishna will make his appearance from the womb of Devakī, which is symbolically representing the heart of a sadaka.
So there is a vaidī-sādhana-bhakti, and this vaidī-sādhana-bhakti, and Prabhupāda also explains that Devakī's position, the position of Devakī, signifies the position of transcendence. When Deva and Vāsudeva unite, when the influx of śuddha-sattva comes to our heart, only then will we be able to see the Lord directly. The Lord is there, but He will reveal Himself to us only when the
heart is completely purified by the strict following of the rules. And therefore, the character of Vāsudeva is described. It is described specifically in Śrīmad-Bhāgavatam.
Then when Vasudeva was born, all the demigods starting playing drums. Therefore, his other name was Anakadundubi. What does Ānakadundubhi mean?
Anakadundubi means that all the demigods became joyful and jubilant and they proclaimed here is Vasudev, he was born in this world because he is completely truthful, he is completely pure, he is completely, he has all the good qualities.
So vaidī-sādhana-bhakti, it's very important. This purity of following Vaidi Sadhana Bhakti is very important. The truthfulness of following vaidī-sādhana-bhakti is very important.
The most important quality of Vasudev is his truthfulness. He was so famous for being truthful that when he said to Kamsa Maharaj
that I will bring all my newborn babies, don't worry. You will be able to do whatever you want to them. Don't kill Devaki. And Kamsa Maharaj immediately believed him.
He didn't have the slightest trace of a doubt that Vāsudeva will do, if he said this, he will do it.
So this is one very important quality of vaidī- sādhana-bhakti. It basically means the strictness of following the vows. If I promised I will do this vows, I will follow this vows on the path of Vaidhi Sadhana Bhakti is extremely important to follow this vows.
Then Krishna will reveal himself, how he revealed himself in the prison cell of Kamsa. And this is basically why he revealed himself in this pure Aishvarya mood to reciprocate with the similar mood of Vasudeva and Devakī.
Vasudeva and Devakī they had this aiśvarya jñāna. And therefore Krishna came to them and he said for 12,000 years he started saying about the past, their previous life and the life before that.
For 12,000 years you were Prishni and Prishni Garbha, Prishni and Suttapa, and you were doing this tapasya, and then I was born with you from you as Prishnigarbha, then yeah, you were Aditi and Kashyapa, and I was born as Vamanadev.
And now I'm born for the third time because I appeared to you, and after the severe austerity which you performed, when you purified your heart, I appeared to you.
You asked me, we want to have a son like you. And because nobody is like me, I was born to you. So, this is all the description of why the sadhana bhakti. We want to relate to God, we want to serve God in a certain way.
But we uh uh also want to know that He is God. We want to know, to make sure that he is God. And therefore, he reveals himself in such an opulent way,
with four hands, with srivatsa, with helmet, with all the decorations, with Chakra, Shankar, and Gada, and Lotus in his hands, and he speaks pure Sanskrit and Devakī prays to him. But at the same time, there is a little touch of vātsalya above in their heart.
It's very actually very moving and very touching. You know, Vasudev, when he speaks to the Supreme Lord, he only glorifies him and he says that you are the Supreme Creator.
And then when Devaki starts speaking, she says, Yes, you are controller of everyone, you are the time supreme, you are the supreme cause of all causes. But please, please become a baby.
Why should I become a baby? Krishna asked her. Because I want to hide you from Kamsa. Krishna says, no, but why should you hide me from Kamsa? Call Kamsa, I will kill him. She said, no, no, you cannot kill Kamsa.
No, no, I'm afraid. And then then and she says, please become a baby. And Krishna again asks, Why should I become a baby? Because I am afraid. And you should protect me from fear. I'm afraid for you.
You know, please listen to this very complicated logic. It's not a very straightforward logic. I am afraid that Kamsa will kill you.
Therefore, you should become a baby so that I could hide you and in this way become peaceful again. I will be always fearful about you. Here's God Himself standing in front of you. But she wants to hide him.
Because that's her motherly love. But then she says a very beautiful thing. She sees that Krishna, who is standing in front of her in his full glory, is still not convinced.
He's still not convinced that she wants him to become a baby. And she says, she gives the last argument to Krishna. She says, you know, if you don't become a baby, people will laugh at me.
They will say, look, she had God in her womb. How is that possible? You know, this is this must be something, some story, you know, she couldn't have God in her womb.
And when Krishna heard this argument, he became very small immediately. He became a little baby. To pacify Devi, to say Devaki that ultimately I'm uh I want to fulfill your desire.
And Krishna becomes a child, because this desire is there, but because this desire is mixed very much with awe and reverence, with this grandeur, with this understanding, with this predominance in our heart to understand the opulent aspect of God. And we are all attached to this opulent aspect of God because we are so used and programmed to exploit his energy that we want his opulent manifestation.
He reciprocates with our love. And for a small second, for a split second, for a few minutes he becomes a baby. But it's so short time, Devaki doesn't even have time to take this little baby and put it on her lap.
Immediately, Vasudev takes this baby, puts him on his head in a little basket, and goes out. But still he has this uh concept: I'm saving God, God is my son, I'm saving my son, he is the most dear.
And he goes uh and he's he manifests his service attitude, he fulfills what God said to him.
And God basically said to him, I don't want to. Basically, what Krishna said to him, he said, I don't want to have much to do with you. Please bring me as soon as possible to Nanda and Yeshod. Because I want to taste their love.
And Vasudeva, of course, he brings Krishna and everyone is very happy. You know, it is said that the clouds were rumbling in the sky. There was a little drizzle.
You know, like usually at that time, we already entered this season in Vrindavan. Initially there are heavy rains, there were supposed to be heavy rains.
And then starts drizzling. Little, little, little drizzles are there. So the drizzles were there, so that Krishna And it's very pleasant because it's not heavy rain, but it's just little like little cooling down device.
And clouds were thinking, you know, let me let us serve the Lord. Nobody, nobody should see him, and therefore they, uh, there was no light at all of the moon and everyone was sleeping.
Yogamaya put everyone asleep, because, because everyone was basically sleeping in their sense gratifications. And then Anantasha came to protect the Lord from the rain and from Yamuna.
But the most important thing is the other event which also took place the day before yesterday.
Higher conception of God in Vrindavan
At the same time also, at 12 at night. You know, also the people who are following raganuga-bhakti and Nanda and Yashoda are the manifestations of Raganuga
sadhana, which is a higher process to realize higher conception of God. The highest conception of God is that God is love and that God wants to exchange love with the living entities,
that God wants to become equal with the living entities. God wants to become on the equal footing with the living entities and reciprocate with their love. That's the highest possible conception of God.
It's much higher than Brahman, it's much higher than Viratrupa, it's much higher than than than the multitude of demigods. It's much higher even than Paramatma.
It's much higher than the opulent manifestation of God who is without any cause personality of God like Narayana in Vaikuṇṭha in this paramapadam. It's much higher than anything else.
It's much higher than the conception of Vasudeva and Devakī, which has some element of sweetness and some personal touch. Why? Because love is the highest of all.
Viswanatha Chakravarti Thakura gives a beautiful example. The most beautiful example. There are so many beautiful examples which our acharyas give,
but he gives the most beautiful example, it's most amazing example. He says: let's say there is a woman, and she gave birth to an ugly son.
And this son is ugly, he has bad behavior, he's always crying and he's sickly and you know and still she loves him. And then there is a moon.
And this moon, full moon, and it is shining, it's brilliant, it's perfect, it gives such a beautiful light.
So and you ask this woman whom she would prefer, this ugly little son which she gave birth to, or this beautiful moon which is there high in the sky. What she will say?
Without hesitation, she will say, of course, to my child. She will say, of course, my child. The moon is perfect. The moon is higher up. The moon is giving his mercy and light and everything. The moon is so beautiful.
No, but love is more beautiful even if it's ugly. So, and Visvanatha Cakravarti Thakur says: if the love to a to a human child is much greater than the love to the moon.
How much greater is the love to the perfect Supreme Personality of Godhead, who is born as a child, then uh the relationship with the Supreme Personality of Godhead who is perfect and he is very high up and he is uh he is this opulent manifestation of himself.
He just says that because love is higher than anything else, the form of God which being revealed to someone who is in love is the highest possible form. And this highest possible form is revealed in the
tenth canto of Śrīmad-Bhāgavatam and the in the whole of Śrīmad-Bhāgavatam. And therefore, it is said in this verse which is quoted in this section of Caitanya Caritāmṛta, ete cāṁśa kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam.
He is the child. Why he is the child? Because he's completely bound by the love of his devotees. His devotees' love is so strong that He cannot be different. He has to become a weak child.
So that they can serve him by all different means. And he's becoming why? Because he is merciful. His main Shakti is mercy.
And his fullest manifestation of his mercy is when he becomes a little child in Gokula, in Nandagram, in Varsana, when he runs in Govardhana. That's the highest possible manifestation of God.
And there is only one way to realize this, only one sadhana to realize this. And there is only one extent of surrender which helps us to realize this.
We should be surrendered 1808% towards the Supreme Personality of Godhead. No personal consideration whatsoever. Think only about his benefit, His pleasure, His happiness, not about our happiness.
Pure parental love of Mother Yasoda
Like Mother Yaśodā. She is ready to die hundred millions of times so that Krishna is happy so that you know every hairs in his in his body are intact. He's she's so completely in love with him.
Kavikarnapur, when he describes this Krishna Janmashtimi, this amazing Leela of Krishna Janmashtimi, he says that when Mother Yaśodā saw this manifestation of the Supreme Beauty.
Born from her when she woke up from her yoga-nidrā from her mystic slumber from her dream which she was putting by yoga māyā so that Vāsudeva could do his business, his exchange business of Krishna, Vāsudeva Krishna, which was born from him, and Nandanandana Krishna, who were merged together.
Or rather, they were merged in the prison cell of Kamsa, but that's another story. They emerged at this moment when Devakī Mata felt the intense influx of motherly love.
At that time, Yoga-māyā transferred Nanda Nandana Krishna, who was already born from Yaśodā, to the prison cell of Kamsa, and Vāsudeva Krishna merged into the body of Nanda Nandana Krishna and therefore immediately Vāsudeva transferred him back to Gokula where he belongs from where he didn't go anywhere.
So, anyway, it's a it's a very intricate story how ācāryas reconciled the version. But what I want to tell uh that yeah, I started telling how
Mother Yaśodā was looking at this beauty personified. She was looking, she couldn't, she couldn't believe her eyes. He was blue like Atasi Flower. Atesi is a lin is how you call this? Very blue flower, like sapphire.
And he was he was Fulgent and he was like a gem transparent. So she was looking and looking, and she couldn't understand.
She just saw only beautiful lotuses and beautiful, beautiful manifestations, all kinds of beauty she saw in her child. And then she saw her own reflection in the child.
Because the child was so effulgent that her reflection was there. And she became afraid because she thought that some witch came to attack her child. And she started chastising this witch.
She says, "Get out, get out of here. This is my child. I will not. I will protect this child.
So this protective love of Mother Yaśodā, completely oblivious of any opulence, makes Krishna to appear as a baby and that's the highest conception. And we can only realize this conception if we follow the
Devotional traits of Nanda and Yasoda
footsteps of the inhabitants of Vṛndāvana. We have to clearly study their character. As I explained in my little talk today, the qualities
of Vasudeva, how the main quality of Vasudeva is his truthfulness, his complete total surrender to the vows which he has given. In the same way, what are the main qualities of Nanda, Yaśodā? Nanda is very generous.
That is explained everywhere that he's very generous. He's ready to share his child with everyone. He's not possessive. Vasudeva is very possessive. Because of fear, he brings, uh, Krishna to Gokula.
But, uh, when Krishna finally came to Mathura, he didn't want him to go back to Vṛndāvana. But Nanda Mahārāja said, yes, yes, of course, he belongs to Vasudeva. He's he's very generous.
It's because of his generosity that he became the king of all the cowherds. Actually, his elder brother Upananda was supposed to be the king. But because everyone loved Nanda, why everyone loved Nanda?
Because he was so joyful and he was giving joy to everyone. That's the meaning of his name. Nanda was giving ananda. What is ananda? Nanda is joy. Ananda with short A is grief.
Ananda with long A in the beginning, ananda is the is the supreme joy. The double negation emphasizes the meaning of the original word. So Nanda is joy, and he is giving this supreme joy. Ananda is being born from Nanda.
Nanda is joyful himself, he is very generous and he's very careful. He's caring about all his subjects and everyone loves him. And you know, Vāsudeva, he is there in the prison cell, and sometimes
why the sādhana-bhakti is like this. But rāgānugā-sādhana-bhakti, it's called puṣṭi-mārga, it's very generous. You know, we're supposed to cook 108 preparations on Janmāṣṭami. I don't know how many preparations you cooked.
We here in our little kitchen cooked 90 preparations almost, and then we were totally exhausted and fell down. But anyway, this is the generous nature of uh uh rāgānugā-sādhana. It's generous.
Generous nature means it's not that you should chant 16 rounds only. It's not rāgānugā-sādhana, it's vaidī-sādhana. Vaidī-sādhana means only 16 rounds I gave my vow. Not even one round more.
You know. Therefore the proper vow is at least 16 rounds. So that if you chant 17 rounds, it's not that you're not breaking your vows. So, but rāgānugā-sādhana, you chant all the time. That's rāgānugā.
If you tell Nanda Mahārāja you chant the name of your son only 16 rounds, he will not believe it. He will always call his son. Because it's generous nature, it's expanding.
And it wants to invite everyone else to participate in this festival of joy, which is Krishna. And yesterday we were celebrating this Nandotsava. Nandotsava is this festival which Nanda Mahārāja arranged.
Vāsudeva in his heart, he gave 10,000 cows to brāhmaṇas. That's what he did.
And Nanda Mahārāja, he gave, you know, it is said that in his courtyard there were mountains of jewels, mountains of gold, mountains of everything, mountains of sesame seeds.
And he was just giving and giving and giving and giving. So that's the mood. That's actually the mood.
And Śrīla Prabhupāda, he was a rāgānugā-sādhaka, he was giving. In this mood he came, he was not stingy, he was very generously distributing this highest conception of God and highest sadhana of God.
And most important, who is Yashoda? Yaśodā is uh what is the name? What does the name Yaśodā mean? Yaśodā. Yaśa means fame, and Da means the one who gives the fame.
It basically means that another quality, if we want Krishna to be born within our heart, if we want to realize this highest conception of God, then one of our practices should be that we should give fame to others.
It basically means that we should glorify others. When somebody has a stingy heart, it's very difficult for him to glorify others. He only wants to glorify himself and he wants to hear his own glorification.
But the devotee who follows this path, he always glorifies Krishna. He's very— And he always glorifies the other devotees. He says, you are pure devotee. He never sees faults in other people.
You know, because that completely changes the atmosphere within the heart. You cannot really practice the real form of bhakti if you see the faults in other people.
If you always if you're obsessed with seeing the deficiencies and faults in other people. You cannot practice this bhakti, this rāgānuga-sādhana.
And Yaśodā means also that she gave the fame of being Krishna's mother to Devakī. If you ask anyone in this world who is Krishna's mother, from whom Krishna was born, everyone will say, nobody will say Yaśodā.
Maybe few Gauḍīya Vaiṣṇavas will say Yaśodā. But everyone says yes, he was born from Devakī. But Krishna himself couldn't be born from Devakī.
Krishna Gokula Nandana Krishna, Yaśodā Nandana Krishna, Nandanandana Krishna, he could not be born from Devakī because he could only be born from Yaśodā.
Because her love is much great much greater. Her conception of God is much much greater.
And because her conception of God, her desire to reciprocate with God in a specific way is of such high quality, then Krishna can only be born to her. But she is generously and very freely she gives this fame to Devakī.
And that basically means that you know those real bhaktas, real vaiṣṇavas, they don't want to be glorified. They want others to be glorified. They always point at the glory of other people.
They say, they have bhakti, I don't have bhakti.
If somebody says he has bhakti, he doesn't have bhakti. But if somebody says he doesn't have bhakti, well, he m he may not have bhakti, but at least there is a chance that he has bhakti. But if somebody says I have bhakti, he has no bhakti.
No bhakti whatsoever. So that's Yashoda. That's her love.
And uh that's the highest conception, and that's the highest, that's the highest practice, that's the highest form of practice, which helps us to realize the highest form of God and it implies the highest level of surrender.
You know, because in this uh relationship, distant relationship with God, we still can maintain our separate identity. In the highest form of worship there is no question of separate identity.
There is no way to maintain the separate identity. I don't have, I don't want to exist separately at all.
I can only be I can only I only have anything good in myself because I'm connected with God, with you, with little Krishna. And because I'm connected with you, uh little Krishna, uh, you know, I'm I'm happy.
That's my only source of livelihood. That's my only source of existence. That's my only source of happiness. That's my only source of everything else. I do not have any separate existence. And that's surrendered.
That's Saranagati. Ananya-gati, the main characteristics of śaraṇāgati is complete gatitva when uh Ananya-gati, I don't have any other any other uh gati, any other interest in life, any other shelter in life.
Only my only gati, my only shelter, my only āśraya is uh Krishna himself. Who is Krishna? Krishna, this baby Krishna in Vṛndāvana, who is the most beautiful and the most opulent at the same time form of God.
And when this concept is there in Śrīmad-Bhāgavatam, and when we realize that this is the highest form of concept of God, highest doctrine, then we can gradually, gradually,
first by following the rules and regulations of vidhi-sādhana-bhakti develop this greed for this personal relationship with this most
personal form of the Supreme Personality of Godhead who is Krishna svayam bhagavān. Kṛṣṇas tu bhagavān svayam.
Benefits of worshipping Krishna specifically
And I wanted to. This little not such a little long class. I'm really sorry for this long class. But uh I want to quote uh I want to quote from Vedanta Sutra. It's a very beautiful Vedanta Sutra from Vedanta Sutra.
Nirdharaya Aniyama Stadrisheh Prithak Gi Apratibanda Palam. When somebody basically, this sutra answers the question: should we only worship Krishna or should we worship some other forms of God as well?
And this sutra says: no, no, there is no rule that you should only worship Krishna.
You can worship any form of Bhagavan because they all Bhagavan, they all personality of Godhead, they all very highly developed understanding, you know, if I understand that God is a person for himself, how he enjoys himself by assuming these forms and reciprocating with his particular devotees, it's a very high position.
So it is said that there is no such rule that you should only worship Krishna. But Prithak gi apratibandha palam.
But the worship of Krishna, but if you start worshipping Krishna, it gives you a very specific palam, uh, the fruit. The The phall of worship Krishna is very specific because it removes all the obstacles in your worship.
Bandha means obstacles, apratibandha.
If you, this is the special kind of worship, if we worship Krishna, then Krishna Himself or this worship, or this mood which we have developed if we want to worship Krishna, Bhagavad Krishna in this form.
It's very special because it removes all the obstacles from our past.
And when the obstacles uh all the other obstacles from our past are removed we can worship uh Krishna Himself or, if we have inclination, we can worship somebody else.
But what is said there that the specific worship to Krishna. Please listen very very carefully. It has a very specific quality. If we realize who is Krishna, all the obstacles to our worship will be removed.
The greed to obtain this particular sweet relationship with this form of God will be overwhelming. And because of this overwhelming greed within our heart,
There will be no obstacles in our worship to God, and ultimately we come to Him. And ultimately there will be no need to worship anyone else.
We will only want to worship this little Vrindavan Krishna, who never leaves Vrindavan, who always wants to taste the love of his devotees. And in this way the initially we start by following the rules and regulations.
Therefore, these two līlās are described simultaneously in Śrīmad Bhāgavatam. They are all important. We cannot immediately jump to this Yaśodā-līlā and janma līlā in Vrindavan. No, no way.
Therefore, even the first līlā is described much more elaborately in Śrīmad Bhāgavatam, whereas the second līlā, its subsequent events are described more elaborately.
So we start worshipping Krishna from this vaidī-sādhana worship. But we also know what Krishna wants, Krishna wants us to bring him to Vrindavan. And we also want to bring him to Vrindavan.
And we also want to come together with him to Vrindavan. And we also want to stay with him in Vrindavan.
So for a short while uh we can worship Krishna in this mood of own reverence, but ultimately we should develop the greed of the inhabitants of Vrindavana and try to love Krishna the same way as they love.
And they they know that Krishna is God. They have this knowledge. Perfectly well they know Krishna is God. But they don't care about this. Nanda Mahārāja knows that Krishna is God. Yaśodā-māī knows that Krishna is God.
Śrīmatī Rādhārāṇī knows that Krishna is God. They all know that. Sometimes they speak about this, but they don't care. For them, it's not important.
For them, what is more important is that he is their son and everything else is not important. Everything else they don't care about.
So, when we understand this concept, which is the main message or doctrine of Śrīmad Bhāgavatam, the rest of Śrīmad Bhāgavatam is written to rectify this concept, to for us to understand this concept in comparison with everything else, so that everything else will become pale in comparison with this.
That everything else becomes less attractive.
So then we will be able to understand who is God, then we will be able to practice this, and then we will be able to develop this complete surrender to the Supreme Personality of Godhead.
Realizing Sat Cit and Ananda
And this is exactly what Srila Siddhar Swami says in the first verse which we read, Dashame Dashamam Laksyam Ashriita Asraya Vigraham, Srik Krishna, Param Dama jagadhamma namani namamitam tat.
So that's what we what I try to explain today that vi have to understand that by the means of jñāna or jñāna-yoga vi can realize the aspect of sat, we can realize the existence of God. It's a very important realize.
By this means we will be now we can we may have doubts. We may have all this beautiful heard, this beautiful philosophy, but we still have doubts. And I I knew devotees who were devotees and then they became Buddhists.
No, God doesn't exist. Why? Because they didn't realize the aspect of Sat. So the aspect of Sat has to be realized first.
And that's the indistinct understanding of God, but very clear understanding that God is there as the cause of all causes. By yoga meditation, by controlling ourselves, which is also part
controlling of our mind, we can realize the aspect of sat and cit.
And this aspect of sat and cit, this is the characteristic of Paramātmā. This is how Paramatma works in this world, by manifesting these two qualities: the supreme consciousness which is ruling everything, and the existence.
Then by the means of bhakti yoga we can realize Satchita Ananda,
but by the means of vaidī-sādhana-bhakti, we can realize partial ānanda, uh very uh small portion of uh blissful nature of God but uh when we start uh getting into the mood of the inhabitants of Vrindavan, ultimately we will be able to realize the Supreme Personality of Godhead, who is sac-cid-ānanda in complete form.
And only in this path we will be able to uh fully experience the ānanda of God. Okay, that's it. I don't want to uh bewilder you more. I am sorry for such a long class. You don't have to please.
Uh I think I I really personally want to say that uh uh this is probably after a long time one of the best kathā on Sri Krishna Janmashtami and uh you've really taken us through a fantastic journey of as if you know kind of you know surgical operation of where we are and where we need to really get to. You gave us a glimpse of what the real uh destination and shelter is. So it was really wonderful.
Every second and minute of this kathā was captivating indeed and as much as the personality of Godhead is captivating. So on that note there are some questions uh Bharat. Uh let us do it next time, okay?
Please keep these questions or send it to me and I will try. Because it's it's a little late. Alright. Okay.
And uh so we'll keep the questions for next time, that's perfectly fine. Uh but if there's anything quickly from any of the uh participants, devotees, if they want to say something, Jubal Kishore Prabhu, Anfama, Ampulwar, anyone please feel free before we uh end the session today.
Okay, so I think Maharaj we will Hare Krishna. Hare Krishna Maharaj please accept my respectful obeisances. Hare Krishna. Uh what a beautiful lecture. We could listen to you all day and all night long.
You're becoming like Maharaja Parikshit. It was so nice listening and um yeah we wish you know you could keep speaking. Uh thank you so much for taking us on this journey. Thank you very much. Thank you, thank you.
So on behalf of all the the uh uh you know devotees who have attended today's session and the devotees on YouTube, we thank you again, Maharaj, uh for your uh kind association.
We are indeed honored, privileged and feel very s fortunate that you uh took out time for for us and taking us.
You know, I wish to say that you th this today's lecture, every other lecture of yours is very uh uh kind of there's a urge, but in this lecture there's even further search for us to if I were to just encapsulate one point that you made, you underscore was conception, the practice, uh which is sadhana and the quality of practice is dependent upon is surrender which is related to the conception and obviously that leads to the realization.
And clearly I have to say I felt more neophyte than ever before. I always was in that situation.
And thank you so very much in showing me the mirror, and we look forward that we continue to seek your association and be able to uplift my consciousness and everyone else who's in attendance they could also take away.
So what I will do next time next time I will uh I will because as far as I understood I explained the Sod Kanto overview of Sodkanto. So I will explain in more detail the this philosophy of Sankhya, which is very important.
And I will prepare the special PowerPoint presentation for this so that something which I only touched in my previous class, I uh will explain in more detail next time. Really fantastic.
And uh we wish to all let you know Maharaj that uh uh we've had uh Kishori Madani prepare uh powerpoints of two of your lectures, Apuba, is that correct?
I have seen one okay and she's uh I think working on the others and we are also doing the transcriptions uh of the fourth lecture so we uh should be uh done in a few weeks I think. Okay.
So okay I'll prepare I'll prepare I I'll hope I'll prepare the PowerPoint for the next class. Okay. Um uh Rasaji, uh you wanted me to sp uh to speak with you a little later, not today.
Today is little busy already, so maybe tomorrow or day after tomorrow, something. Yeah, tomorrow we can do that. Mm-hmm. Okay. Thank you. Śrīla Prabhupāda ki jaya.