Srimad-Bhagavatam 2.5.7-8
Bhakti Vijnana Goswami · Mayapur · 2023
Chapters
Recitation of Śrīmad-Bhāgavatam verses
Oṁ namo bhagavate vāsudevāya, namaḥ tevasudevāya, oṁ namo bhagavate vāsudevāya, oṁ namo bhāgavatam nārāyaṇaṁ namaskṛtya, naraṁ caiva narottamaṁ caiva, devīṁ sarasvatīṁ vyāsaṁ tato jayaṁ udīrayet,
naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī, chapter 5, The Cause of All Causes, Text Numbers 7 and 8. pṛcchataḥ sarva-sarvajña sakaleśvara-śeṣam,
vijānīhi yathā idaṁ aham buddheḥ ītan me pṛcchataḥ, etan me pṛcchataḥ sarvaṁ, sarvaṁ, sarvajña sakaleśvara, sarvajña sakaleśvara, sarva-sam. vidānīhi yathā veda, yathā vedaṁ, vikāni yathā veda,
vijñīhatām buddheḥ nuśāsitā, aham buddheḥ nuśāsitāha, etan me pṛcchataḥ sarvaṁ, sarvanta, sarvajña sakala īśvara, vijñīhatām buddhi-śāsitam. So we'll read also the verse number seven, the previous verse.
sa bhavān caraḍ-ghoraṁ yat-tapaḥ su-samāhitaḥ tena kaḍayase naḥ tvaṁ para-śaṅkāṁ ca yacchasi. Translation and put forward by His Divine Grace, A. C. Bhaktivedanta Swami Prabhupada.
Yet we are moved to wonder about the existence of someone more powerful than you. When we think of your great austerities in perfect discipline, although your good self is so powerful in the matter of creation.
Following in the footsteps of Srinara Damuni, one should not blindly accept his spiritual master as God Himself. A spiritual master is duly respected on a par with God.
But a spiritual master claiming to be God Himself should at once be rejected.
Narada Munya accepted Brahma as the Supreme due to Lord Brahma's wonderful acts in creation. But doubts arose in him when he saw that Lord Brahma also worshipped some superior authority.
The Supreme is Supreme and He has no worshipable superior. The ahaṁgrā-upāsanā, or the one who worships himself with the idea of becoming God Himself is misleading.
But the intelligent disciple can at once detect that the Supreme God does not need to worship anyone, including Himself, in order to become God.
Ahaṁgrā-upāsanā may be one of the processes for transcendental realization, but the ahaṁgrā-upāsitā can never be God Himself. No one becomes God by undergoing a process of transcendental realization.
Nārada Muni thought of Brahmājī as the supreme person, but when he saw Brahmājī engaged in a process of transcendental realization, doubts arose in him. So he wanted to be clearly informed.
In the translation of today's verse, my dear father, you know everything, and you are the controller of all.
Therefore, may all that I have inquired from you be kindly instructed to me atman pṛcchataḥ sarvam, so that I may be able to understand it as your student.
Vijānihi Yathā Veḍam Aham Buddhe Anuśāsitaḥ. Purport by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda. The inquiries made by Nārada Muni are very important for everyone concerned.
And as such, Nārada requested Brahmājī to deem them suitable so that all others who may come in the line of disciplic succession of Brahmā Sampradāya may also know them properly without any difficulty.
Namaḥ oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhaktivedānta- swāmin iti nāmine. namaste sārasvate deve gaura-vāṇī- प्रचारine, nirviśeṣa-śūnyavādi-pāścātya-deśa-tāraṇe. vāñchā-kalpatarubhyas ca kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ.
Jaya Śrī Kṛṣṇa Caitanya Prabhā Nityānanda, Śrī Advaita Baḍātara, Śrīnivāsī Guru Bhakta Vṛnda Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare
Hare
the today's verse etanme prichatah sarvan sarvagyasa Kaleshwara Vijanihi yathai Vedam Aham Budhye Nushasitaham. My dear father, you know everything, and you are the controller of all.
Purpose of the second canto
Therefore, may all that I have inquired from you be kindly instructed to me so that I may be able to understand it as your student.
So we're reading the second canto of Śrīmad-Bhāgavatam and the second canto of Śrīmad-Bhāgavatam, the main topic of the second canto of Śrīmad-Bhāgavatam Bhagavatam, the main topic of the second kanto of Srimad Bhagavatam is Sadhanatva.
Before first and second canto of Śrīmad-Bhāgavatam serve as some sort of introduction to the whole work and therefore
in this two very important cantos of Śrīmad-Bhāgavatam the whole methodology of understanding Śrīmad-Bhāgavatam is being elaborately described.
And the main point, of course, of the second canto of Śrīmad-Bhāgavatam is that ultimately we have to adopt Bhakti Sadhana.
If we want to understand the absolute truth, there is no other way, there is no other process. There is only one process by which the absolute truth can be known.
This is the process of that absolute truth has to reveal himself to us. There is no other way to understand absolute truth by the relative truth. We are being infinitesimal living entities. We are relative.
We don't know anything, we are ignorant. So, but we do have this innate, very deeply rooted desire to understand the absolute truth. Everyone has this desire.
When we are more or less done with all these concerns of material life, this desire becomes more and more prominent.
When we understand that ultimately the process of sense gratification is tedious and not really interesting, then this inquiry, inquisitiveness comes in the forefront of our existence.
And therefore, the second Kanto is explaining that the only way to understand the absolute truth is to ask somebody who knows the absolute truth. Actually, the whole bhakti sadhana is graphically
described in these chapters of Śrīmad-Bhāgavatam where first the sages of Naimiṣāraṇya asked Sūta Gosvāmī. Sūta Gosvāmī says, I will tell you how Mahārāja Parīkṣit asked Śukadeva Gosvāmī.
And Śukadeva Gosvāmī, when Mahārāja Parīkṣit asked him the question, he said, okay, I will tell you how Nārada Muni asked Brahmā. And then Brahma will tell you will tell us how he himself as the Supreme Lord.
Approaching spiritual authorities with respect
So this is the process, this is how it works. The only way to understand the Supreme Truth is to ask. To ask somebody who knows, and for that the proper etiquette is established.
Here, uh, Nārada Muni very humbly is asking Brahmaji about the truth. And he says, your Sarvagya and your Sakhaleshvara, you are the Supreme Lord, you are the Lord of everything which is there and you know everything.
So this is the first prerequisite. First prerequisite to get the knowledge from the superior source is to approach him in a very respectful way.
Basically, the bhakti process works when there is a proper relationship between the inquirer and the one being inquired and that's the relationship of somebody who is superior who has to give mercy.
You have to get the mercy, and to get the mercy, you have to deserve the mercy. Of course, the mercy by definition is something which you don't deserve. That's true.
But still there is a little prerequisite to get the mercy, that's the respect from somebody who is expecting the mercy.
If you expect the mercy and at the same time you're totally disrespectful, you know, there is very little hope that you get the mercy. Of course, you may.
Somebody who is merciful still nevertheless can bestow mercy upon you, but, uh, the little prerequisite which is important and actually very simple prerequisite is established here in this conversation
between Narada Muni and before in the conversation between the sages of Najmi Sharani and Sutta Goswami, between Maharaja Parikshit and Sukhadev Gaswami.
We have to really, first of all, we have to be sure that somebody whom we acquire knows the truth. That's for sure. And therefore, he has to be superior to us.
And then we have to approach him in a very humble mood as Narada Muni is doing here. And the process of inquiry, and actually, the whole we can see the whole bhakti literature is based on this process.
If we take Bhagavad-gītā, Bhagavad-gītā is what? Is the questions of Arjuna and answers of Krishna himself. So that's very important for us. We have to become students.
We have to become students of the absolute truths and we have to inquire again and again again about the nature of the absolute truths.
And another very important point here, which Prabhupada is explaining, is that at the same time Narada Muni being very polite, very respectful, very humble in approaching Brahmā, expresses his doubt very openly.
It's another very great and very important lesson for every one of us. We may have doubts and we should not be shy to express our doubts, even if these doubts are very fundamental.
Sometimes we being shy and we want to present ourselves better than we are in reality. But we should be quite open, and being open means to express doubts because the very fact that we're asking means that we don't know.
So this is very humiliating itself
because usually when people ask, you know, there is very common type of questions when somebody asks and uh before asking he explains everything which he already knows and then at the end very generously he asks well yeah am I right?
Of course that is already established. That's taken for granted. So but in reality the process of inquiry means to admit I don't know. To admit I am ignorant.
To admit that I need to know and at the same time it basically means that you have to very openly and very frankly say express your doubts. Because ignorance, the lack of knowledge means that you have some doubts.
Even though it is said that doubting is the function of intelligence in the third canto of Śrīmad-Bhāgavatam, Kapila Muni will express, will explain how the intelligence expresses itself. And one of the expression or function of the intelligence is doubting.
And sometimes we say, you know, doubting is good because it means you're intelligent. It's good. It means you're intelligent, but it means that you're not hundred percent intelligent. It means that you're still ignorant.
Doubt basically means you're not sure and to openly express your doubts, there is nothing wrong with it. Unless and until you do it in a very respectful way. Here, Narada is expressing his doubts about Brahma himself.
And it's legitimate. If you have the doubt, you have to express. But you have to know how to express. Actually, in Vedic tradition, this is very important also to know, and this is very essential part of our culture.
In Vedic traditions, no questions are prohibited.
In other more restrictive and more authoritarian traditions, you know you cannot ask certain questions because by asking certain questions you're expressing doubts about something which you are not supposed to have the doubts.
But in Vedic tradition, you are invited to have the doubts about everything. Because unless you are very sincere in doubting, you will never know the truth to the end.
So you are invited to ask even uncomfortable questions. But the restriction is there in Vedic culture. You have to know how to ask these questions.
There is no bar on, there is no ban on asking the questions, but there is definitely very strict rules of how you should inquire. And therefore, Nārada Muni here says about himself, I am Anu Shasitaha.
Anu shasita basically means I am disciplined. I am following you. I am your disciple. This is the same Shas is the same uh verbal root in Sanskrit from which Shishya comes. Shishya comes from this root sha'.
Shishya means somebody who is disciplined, who is who is voluntarily adopting certain discipline to understand the truth.
Exchange of surrender and divine mercy
So here we have a very beautiful example of how the process of bhakti works. You know we have to adopt certain attitude and we have to become very inquisitive and we have to respectfully ask the question and
then somebody who is superior to us being merciful to us, being naturally merciful to us, will reveal us the truth. It's actually a very important part of the whole bhakti process. This exchange of mercy.
Or the exchange, the giving the mercy in exchange of respect and humility. Actually, this is expressed very beautifully by Kṛṣṇa himself in Bhagavad-gītā.
He says that at the end of Bhagavad-gītā, while finishing this glorious
conversation, he says, sarvān dharmān parityajya mām ekam śaraṇaṁ vraja aham tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ, and this verse is actually the essence of bhakti.
Because he says, if if you give up everything else, if you surrender to me, I will give you whatever you need. The only requirement is that you have to give up everything else and surrender unto me.
And you know, you definitely have to surrender to somebody who can give. There is no point of surrendering to somebody who cannot give, but if you surrender to a proper person, you will get whatever you require.
There is a beautiful story in this regard in Śrīvaiṣṇava tradition, a very beautiful and very instructive story about this exchange of mercy for surrender. Once Parasara Battar, Parashara Battar or Parasharabata, was a great successor of Ramanuja Acharya. Actually, Ramanuj Acharya at the deathbed of Yamunacharya
he promised to him when Yamun Acharya was already dead, but he still was hearing the vows of Rāmānujācārya.
So, one of the vows which Rāmānujācārya gave, he said, I'll write the commentary on Vedānta-sūtra and this and that.
And he said, I will make one of my disciples name Parashar, the great author of of Vishnu Purana. And Vishnu Purana is one of the main scriptures of Sri Vaishnava Sampradaya.
So Parasharabhata he became the successor of Rāmānujācārya.
And the story goes like this that once he with some of his disciples, a group of his disciples, was traveling through the forest. And in the forest he met with the hunter.
And the hunter, you know, cruel, quite uncivilized person, and the hunter somehow rather stopped him and he said to this Parasharabattar, I see you, you know, you're big saint. Can you please explain to me something?
You know, something really amazing happened with me today. I caught a rabbit in my trap. And I wanted to kill the rabbit because this is, you know, how I live, this is my profession, I kill somebody.
But then somehow rather the rabbit you know he put his ears into my hands and he somehow rather you know actually I I don't know what happened but somehow rather rabbit probably was tied so he said that the rabbit started circumambulating me in a clockwise direction.
And then the rabbit put his little face into my feet and put his big ears into my feet. And he said, I became so moved by this surrender of rabbit. Then I took this rabbit, untied him, and let him go.
Can you please explain to me what happened with me? Because I was so, you know, I'm still very moved of this event which happened today. And when Parashara Bhatar heard this inquiry, he lost his consciousness.
He fell down, and his disciples they became very, you know, disturbed and they trying to bring him back to consciousness. So finally he brought back to consciousness and they asked him, What happened with you?
And he said, very beautifully, he said, look, this cruel hunter, he never promised that he will save somebody who surrenders to him. And this little stupid creature doesn't know what to do.
Still, he surrenders and this cruel hunter, he by the fact that somebody is surrendering to him, he is giving everything which he can. Krishna Himself promises to us: if you surrender to me, I will protect you by all means
and still we don't want to surrender. It means that we are more stupid than this deer. We do not understand that Krishna who is merciful. This hunter is cruel. He's killing all the time.
Still, while seeing this sincere surrender, he manifests his mercy. Krishna is the most merciful. He himself tells us to surrender and still we don't want to surrender.
So this is again, this is the manifestation or this is the description of how the bhakti process works.
And this whole second canto of Śrīmad-Bhāgavatam is about this, it's about to explain to us how we can understand the absolute truth. But there is one more thing. When shall I finish my class? Usually. Is it nine months?
Nine.
Definition of true spiritual austerity
Okay. But there is one more very important thing which I want also to tell in regard to this verses and in regard to this doubt of Nārada.
When he's and basically the whole purport which Śrīla Prabhupāda gives to this seventh verse where he says that Nāradamuni's doubts were very legitimate. His doubts were legitimate because he saw that his spiritual
master, his father and spiritual master Brahmā is engaged in some severe austerities. And austerities basically means that you know usually we have very strange understanding of austerity that austerity means something
like Hiraṇyakaśipu, you know, when Śrīmad-Bhāgavatam talks about austerity, he definitely Bhagavatam talks about austerity, he definitely doesn't mean the austerity in the style of Hiraṇyakaśipu.
Austerity, which is recommended in Śrīmad-Bhāgavatam, is only one. Austerity, which is recommended in Śrīmad-Bhāgavatam, means meditation on the Supreme Truth. That's the austerity.
Concentration on the Supreme Absolute Truth. That's the essence of austerity. And Nārada Muni says, I see you're doing this Ghoram, Ghoram tapaḥ. Ghoram tapaḥ means severe austerity.
You don't want, because you know the mind which is not austere likes to dwell on different subject matters. The best and the most difficult austerity is to concentrate the mind on one tattva.
And that's exactly what Nārada Muni is seeing while observing Brahmāji, that Brahmāji is really seriously concentrated in meditation on the absolute truth and therefore he says
this I you know seeing your glory and your power uh in creating this world I always think that you're the supreme but uh the doubt
comes to my mind, maybe you're not supreme. And you know Brahma will be very happy to admit that he's not supreme.
Śrīla Prabhupāda explains that this is, you know, if your spiritual master is pretending to be the Supreme in front of you you should spit on his face and forget about him.
He's not the real spiritual master because the spiritual master is teaching you who is the supreme.
The main duty of the spiritual master is to teach you who is the supreme, and that's another very important point of this whole episode and
Prioritizing the ultimate goal over process
the whole second canto of Śrīmad-Bhāgavatam, that that while explaining the importance of the proper process before understanding the proper process we really have to be very clear about the proper goal.
Usually we say sambandha-abhidheya-prayojana. But in reality, there is sambandha and there is prayojana. Abhidheya follows from the understanding of these two. Abhidheya, the process, is in one sense it's most important.
We have to understand the abhidheya, the process, the process of sādhana as I said. But uh we can only understand properly sādhana if we understand the goal.
There is no use of understanding the means before we understood the goal. The goal has to be very proper and clearly established, then only the inquiry about the goal or about the process is meaningful.
So that's a very important point that and here the hint is there, the intention is there, that the prior, the intention of this story is to give us the understanding that we have to inquire who is the supreme, who is the most supreme.
Because the tendency is when we see somebody who is powerful, powerful enough to impress us, right? You know, if somebody is impressively powerful, we may stop our inquiry on this level. You know.
Basically, the psychology behind this is that if somebody is powerful and I want to be equally as powerful as him, so I should somehow rather you know flatter him and then he will teach me how to become like him.
But the idea here is that no, no, we should inquire about the Supreme. And Supreme is one. Supreme is only one and he is Supreme and He is the most supreme and nobody is, you know, and and Supreme doesn't become supreme.
Śrīla Prabhupāda makes this point which he usually makes. Supreme is not becoming supreme. There is no sadhana to become supreme. There may be sadhana to become elevated, but uh there is no sadhana to become supreme
because if supreme has to undergo sadhana, he is not supreme. As simple as this. Supreme is Supreme always. That's the definition of the absolute truth.
Absolute truth is called absolute truth because he is absolute truth always. When you part of the time, when you're part-time absolute truth, you're not absolute truth. You cannot be part-time absolute truth.
Absolute truth means your absolute truth everywhere, Sarvatra and all the time, Sarvada. So that's the definition.
And our inquiry has to find out where is this absolute truth which is everywhere, and this absolute truth is always the absolute truth.
So one very important point which I should also make, I would like to make here in discussing this: is that as Prabhupāda says that the duty of the spiritual master is to teach about who is the real Supreme and to show by example how to inquire about the Supreme.
Importance of asking why before how
And uh as I said that uh this is extremely important because the tendency of a human being uh very important tendency which we should be very careful about.
The tendency which is there in every one of us is that we are more concerned with the question how than with the question why? Somehow or other, please listen very carefully.
The question why is the most important question. The question why is first we have to answer this question: why do I want to do something?
But we somehow or other, being conditioned living entities, ignorant living entities, we somehow or other we take for granted that we know why. And we immediately inquire as to how, how to do something.
You know, I once was in a conference and there was one, you know, it was a big very highly, you know, very high people participating in this conference, you know, philosophers, scientists, you know, and then the main philosopher came to speak and he said, We are members of very peculiar civilization, peculiar culture.
We can answer practically any how, anyhow question. We can go to Mars. We can go to Moon. Maybe. There is a legitimate doubt about it. We may figure out how to achieve any goal.
Unfortunately we never ask why do we want to achieve this goal? This question is not very clear. You know, we are we are in a hurry to find out how. We are in a hurry to find out what is the process.
But we don't bother about asking ourselves why do we want to go there? Sometimes people say, you know, please tell me how I can get married. You know, it's being a spiritual master this is the most common question.
Not about the absolute truth, but how to get married. You know, and this is very important, how? Please teach me how. You know usually the proper answer to this question, why? Why do you want to do it?
Are you really sure that you want to? And usually people don't ask this question because they want to know how. They want to know the process.
So what is the very important implication of this whole story depicted here in this story about Narada Muni is again that Narada Muni is really concerned what is my goal?
It's really concerned what is the proper goal of all my inquiries and all my endeavors which I'm doing, the proper goal of sādhanā.
Responsibilities of spiritual leaders
So, and that's a very important duty of the leader or of spiritual master or whoever the teacher who is teaching the truth is to first of all to establish very clearly this is your goal. This is what you need to achieve.
We can see this in the second canto of Śrīmad-Bhāgavatam, the previous chapter. Śukadeva Gosvāmī is explaining very beautifully and very clearly that this is the goal, this is the Supreme. He's glorifying Supreme.
But basically, the implication of His glorifying Supreme is to establish this in the heart of Mahārāja Parīkṣit who is asking him, this is whom you want to achieve, this is what you want to achieve, and this is
again uh the most important thing which uh we the most important duty of the leader because what happened uh since we are uh concerned with the process how uh this other you know this other question most important question uh becomes sometimes vague and we can see how it happens in other religions. The process of degradation of religion is very clearly seen even in our movement, but in other religions as well, they somehow or other forget what is the higher goal, and they become concerned with the means, with the rules and regulations.
We can see this is happening. And you know, we we mostly inquire, you know, you you you you should do this, you should not do this, this and this, do's and don'ts. But we often forget why do we do this?
The proper leader, we can see the example of Śrīla Prabhupāda. Śrīla Prabhupāda is a glorious example in this regard, because he
was very revolutionary about the means. He was ready to adapt any possible means to achieve the proper goal. And the followers, the tendency of the followers is to be concerned with the means, not with the goal.
You know, and to be stuck with the means which are established by the founder.
When he saw that this is not appropriate to achieve the goal, but he was very clear about the goal and he was adopting the means appropriate to this particular goal.
So this is again something very important because we are talking about the leaders and we are all you know taking part in this ILS Sangha.
I wanted to say this few words about the importance for the leader again and again and again to remind to followers, and we all leaders in some regard, in some role, we may be you know as a family member we may have our uh uh people who are under us or as uh temple presidents or whatever.
So we should not we should not pretend to be the goal ourselves because that's uh that's the greatest fault of the leader. This is the deadly sin of a leader. You know, I'm the goal, you know.
If you want to inquire, inquire, you're all in all, I'm the absolute truth.
No, this is the supreme, this is the goal. And we should again and again and again to remind our followers this is whom you should ultimately reach, whom you should ultimately find in your process of inquiry of the absolute truth.
Then only when the goal is clearly established, the flow of devotional service will be unimpeded. Whereas if we become concerned with the means and forgetting about the goal, we will become stagnant.
The Ganga is so pure and glorious because it you know streams to the goal.
And actually in the third canto of Śrīmad-Bhāgavatam, Kapila Muni compares the consciousness of a living entity who is engaged in a pure devotional service with the stream of Ganga, which is unimpeded going to the goal to reach the goal.
And in the second Canto of Śrīmad-Bhāgavatam also in the process in the Chaturśloki of Śrīmad-Bhāgavatam, where Lord Krishna Himself will explain this process to Brahmaji.
He will say that you have to search for the goal till you find the goal. You have to search for the goal all the time, Sarvatra Sarvada, all the time you search should. This is the duty of us.
We are students of the absolute truth. We have to always inquire about the goal of all our endeavors and we have to stream to this highest goal, and then only our devotional service will remain pure.
We have to know what is the goal and we have to ask about the goal, and for sure we will reach the goal. The whole point of Śrīmad-Bhāgavatam, the absolute truth is knowable. You can know the absolute truth.
You will know the absolute truth. You will reach the absolute truth. There is no doubt about it.
This is the whole idea of Śrīmad-Bhāgavatam and bhakti process. You have to know who is the absolute truth and how to reach him. And that's all what we need to know. Thank you very much.
Dealing with envy when asking questions
So we have a few minutes for the Hare Krishna. Maharaj, thank you for the wonderful class. Uh, you mentioned two things, two points. I really inspired me.
One is that we have to doubt sincerely and we have to ask why, not how. So Maharaj, my question is, why is it that I can't doubt sincerely?
Like we doubt, I doubt someone or something, especially someone else, insincere out of envy or jealousy or pride maybe. So why is it that I can't doubt sincerely so that I can progress.
Yeah, because as you said we have all this false, you know the sincerity means to admit openly and very clearly, my own position, and that's painful for our ego.
And therefore, yeah, doubting is not a problem; we always doubt somebody else. You know, whether he is a guru or not, whether he is a real sannyasi or not, whether he is a bhakta or not.
Doubting there's nothing special about doubting other people. But you're right, the motivation of our doubts, we have to be very clear about the motivation. Do we want by doubting somebody to drag him down to our level by
uh you know denigrating him or by by telling you know you know see you know you're not what you are. Or we sincerely want to ask who you are and please explain to me your proper position.
So we have to watch, we have to be on guard because this tendency is there, we are envious. And that's why it's very actually very interesting and very important to know.
That's why we easily believe about something bad when somebody tells us something bad about somebody else we easily believe him.
Whereas when somebody tells something good about we are not so we are not in a hurry to believe it. We usually if somebody tells us something bad, we don't inquire, are you right? Are you sure we we know he's he's right.
But if somebody says something good, you know, we may inquire, you know, is it is it really like this? So we have to be on guard that this envy is there.
And uh yes, the envy can be the cause uh of our doubts. You're exactly right. Where are you? Ah, okay. Yes, sir. Nine o'clock. Till nine we have time. Three minutes I have some announcements to make and stop the class.
But I thank you so very very much for your wonderful class and especially I like the part where you said the goal. We need to know the goal. The goal is right in front of us. Everybody can see the goal.
Everybody can see the goal. It's in front of us. Very clear, very big. We have a speech in the Prabhupada's side. Thank you very much, Maharaj.