Srimad-Bhagavatam 3.26.3
Бхакти Вигьяна Госвами · Kathmandu · 2022
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Recitation of Bhagavatam text three
Omna mo Bhagavate vasudevaya Bhagavate Vasudevaya, Omna mo Bhavate vasudevaya, Omnamo Bhagavateva Sudeva. Narayanamaskritya, Naram Caiva Narottama, Naram Chaiva Narottam Devi sa raspati, ta to dja mu dira, naštra praya sva Bhadris, ni tiem Bhagavad Svaya, Bhagavatam Shoke, Bhakti Bhavatina Stiki, Bhakti Bhakti, Jamprabra Jantamana Petamateta Kritam, Dwaipaya na virahakatarajuha Bhagavatam Kant 3, chapter 26, Fundamental Principles of Material Nature, Text Number 3, Anadi, Anadih, Atma, Atma, Purusaha, nirgunaha, prakriteh paraha, pratyk dama, swam djurtihi Vishwam Yena Vena Samanvitam Samvitam Anadiratmapurusho. Anadiratmapur so nirguna prakriteh paraha, nirguna prakriteh paraha, nirguna prakriteh paraam dyotihi, pra dama sva djo m, pratia dama swayam djoti, Vishwame nasmandam, Vishwam Vitam, Vishwam ye na samandam, Anadi Radmapuru show, Nirguna, Prakriteh, Para, Pratyagdama Swaam Jotir, Dama Swam Joh, Vishwamjandha, Sam. Anadi Anadi Jasko Adhi Saina Jasko Adina Atma Atma Paramatma Paramatma Purushaha Purusha Havana Agua Nirguna Giran Praktika Buddhari Bada Pura. Pratik Buddha. Pratik Pada. Pratic Para. Is Buddhi Sasha? It's Puddhi Sandha Pala. Pratik Hama. Pratikama. Samvatradarshanya Sarvatash Swyam Judti Sudti Swyam Pradaspan S Pradasba Vishwam Sampurasishti Savpuras Samantha Bhittam Samu. Satatala Tantra Krishna Kibasha Bhita Vaishnava Swami Shriprapati Sri Prabhupati Srimharwalai Adi Rani Anadi Padainsa, Mahapurush Atha, Paramat Mahumsa, Purushkarta on Bhakti, Zavahani Akno Bartaman on Pata Kuna Bhakti go Visa Masod Samae Usko Alizko Haryuki Usko Zanbati Kunza Usim Same bhiti, pratiqua adimsa, para java dani is to be ti samu kuksamu, justyamani, ku paramu
sumja, brahmasamitama Yak Parivywaas shhaati Di yakusa, Mistwara, Parama Krishna, Paramishra Paramienta Krishna, Adivitunja, Ara Hari Kukutkamja, Yukari Samasabhai Saitama Yamsa
practica room kupa, how chitana, hammer chitana work but zone, you big chitana ho, is it prakativ parametra? Logu prakashata Swity Pkasrah Go Udana Dina Sakita. Swinya Prakash Savatrasha Yasabi puthit drakasmadrisharunja
thudda Logukash, which is the Sinama on Lok We saw Altar is Kukuni Prabhupada, but are you another Panija? Kinneki Uh China Chitana Padarta Kosamu Pada Patify Pai Budena or Padarta Adi Bihim isa just
prakarika Anicha, the Sipari Bihar Sariku Baija, R Jambra Bhuttiksari Hambra Atma Prama Baikusa, the sita you summon Vyart Sari Paramatma But a porounza one both team maya dara putpana team prakarka
tawarai sanuna kinakiwa is van na paryunza. Praktika bumakuk spashagara sakina Yam Param Paraswyam Juti Badayivasa Jasko Arta Musa Pratasamsa Handy Sadatma Yuan Pratansa, keep Yuta Pratas Bata uh
Paravartansa Justari Sha Talani in Druku Paravatam Hu Suriya Brahmazati Ko Paramatanho, this and Brahmazati Parmasurko Sari Ko Parabatanho, Brahma Savita is of Prashtika Yukasa, Yasha Prabhupada Prabhavata, Brahmajuti
Phavantusari Tantiko Ponsupoyam Juti Vanyamsa Arthas Ma Sriam Prakasa Vantu Prakas Ani Prakare Bhanyamsa Brahma Juti Sudhi Prakas BCSM because it means the pani spanshaw.
Is it precari and before Nizina by Tutaya Vindaman Mestitza for a wanko prakas maki suragama up to Pani Bakusa it's Lukma Pani Prakash Suriya Guru Dwara Parahunsa Suri Prakash Sandalu Haman Stider Rahanda
Ramani Wan G for the thick top of the man that we have to get on to the Brahma Sami Tap Panthers. Guru Pani Vatka Matara Pani Wan Sampana Srishti Mandimansa Wapti Bastuko Paramatmansa Bharana Ramma Asankunsa At
the putting hungari but the same seven that paramjapurushirguna prakriteh parahapratyag dama swayam judir, wishwam ye na samam vidam. Namaw Vishnu padya Krishna pristaya butale sri Matri Bhaktividanta Swami
Dinamina Mastesaraswati Devi Gurawani Pracharini Mirvis Sunyavadi Paschatyades Mancha Kapata Chakripa
Sindhubi Vachapatitanam Pavana Bhyovaisnava Bhyonawana Maha Sri Krishna Chaitanya Pramunitananda Sidvaita Gdata Hara Sivas Vivoru Bhakta Vrinda, Hare Krishna Hare Krishna Krishna Krishna Hri Hare Hare Rama Hare Rama Rama Rama Hare Hare.
Why Sankhya philosophy is repeated
Yantah pravi shamachima mamprasuptam sandjivaya te kila shakti dharaswadam nanyamschahastacharana Sramana, Dwagadim Pranandamo Bhagavate, Puruswara.
So we are reading the 26th chapter of the third canto of Śrīmad-Bhāgavatam, and in the 25th chapter of Śrīmad-Bhāgavatam of the third canto, Bhagavatam and in the 25th chapter of Srimad Bhagavatam of the third canto, already Kapiladev explained the glories of Bhakti.
Why after explaining the glories of Bhakti, he again goes to this boring subject matter of Sankhya Yoga Jnana. Why? Kina Bhaktyasivachi, Peri Shankya Yoga, Jyanka Varimash, Osirakura Kina Gotamakala.
Why do we have to hear this again and again and again and again and again?
This Sankhya Yoga is being explained to Sukadehv Gaswami started explaining it in the second chapter, in the second canto of Srimad Bhagavatam, in the last chapters of the second canto, then he started it in the beginning of the third canto.
All together, six times he's explaining how this world is working, how different elements of this world are created and we already know this, this is already fifth or sixth time he is explaining this.
If something is being repeated again and again and again, it means that it's very difficult for us to understand from the first time hearing it.
It's almost like a sadhana for us to repeat for our oneself that I am not this body and I am not the controller of this world. Because there is very deeply rooted desire to control this material world.
And to enjoy this material world. This is actually the main reason why we came to this material world because we want to be Purush as ourselves. Every material every conditioned soul in this world is a little Purusha.
Little control. It doesn't matter whether he is wearing sari or dhoti, he's still Purusha. And we all want to control certain sphere of creation. Joe Biden wants to control America.
And we want to control little kitchen in our little house. But uh the idea is the same. We want to control, you know what, I want my share of control over this world.
control means we want to exploit it, we want to enjoy this material world, and this is very very deep human psychology. Russia wants to control Ukraine. Ukraine Vatican Malayaza.
Husband wants to control wife and wife wants to control husband.
And they all want to control their children. And their children want to control them. And they know how to do it. Everyone has this psychology and has this desire to have some power and to control somebody and to exploit somebody.
And therefore we have to hear again and again and again that we are not the controllers, Kṛṣṇa is the controller. Without his will even the blade of grass cannot move.
And he says himself, mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram in Bhagavad-gītā. I'm the adhyaksha, I'm overseeing this material nature. I'm the adhyaksha, I'm the overseeing this material nature.
And therefore, in the previous verse, Kapiladev said, if you know this knowledge, if you understand really this knowledge, then this Hridaya Granthi, the knot which is connecting you with this material nature. Unless
we are free from this uh idea that I want to control this material nature, we will not be able to go to the spiritual world. Because the spirit of enjoyment is is extremely strong, very strong.
And for that we have to understand that Krishna is really controlling everything in this world. That he is uh he is just pretending that uh giving us the kind of making a show that we also controlling something.
But in reality everything is being controlled by him. We have to understand that this material nature is made, uh there is a specific design that it's made as if it is independent.
Well, you both Sishikari Belami is Sishikari Mano Yulaksaki Yute is Sutanrasa. Feminine by nature. If a woman is an independent, Śrīla Prabhupāda explained this, then the man wants to exploit this independent woman.
If a man sees some woman who is not protected by some other man, immediately this desire to enjoy this woman appears in his mind.
If if he knows that somebody is protecting this woman, this desire is not really coming to his heart. But if he sees somebody who is quote unquote independent, then he he wants to exploit this.
Uh, the dicta ki kuni street say near turn on the passe sandwich, like bookarin, tara, just a key quite so tantra uh Therefore,
Śrīla Prabhupāda explained that actually behind this idea of independence of women is actually men who want to exploit them.
So in the same way, the prakriti, the nature, if we think that it's independent, immediately the desire to enjoy and to control this nature appears in us.
And Krishna has created this material world to give us the impression that it's independent, that it's uh it's working on its own and then you do it. Enjoy no problem.
But if we understand that actually behind this uh seemingly apparently independent nature, there is a controller to whom this nature, this material nature really belongs, then this desire
to enjoy it will be subdued. But I have it here that is a very good amount.
Like for example, you know, let's imagine that you're going along the street and you see a car, and it's a nice fancy car, and you see even the keys there in the car.
And you think, oh this is an independent car. Let me enjoy this independent car. Uh,, well, as I've been often saying, or who more is like and you try it,
you open the door and then you sit on this front seat and all of a sudden you see a big man who is saying, What are you doing here? This is my car. So immediately the desire to enjoy this car becomes less.
So in the same way, this idea that uh there is Krishna who is beyond behind this material nature has to be very firmly established within our head and within our heart.
This is prakṛti, but Śrīla Prabhupāda, he always, uh, he had this way, he says prakṛti, but prakṛti means whose prakṛti. It's Kṛṣṇa's prakṛti.
Yeah, because when we say prakṛti, prakṛti means nature. Nature implies that there is somebody whose nature it is. Whose nature it is. It's his nature. But prakṛti, one.
And uh therefore uh this philosophy is explained here and particularly in this verse as well. Because when we know that everything which is happening
here and when we know that beyond everything which is happening, pride, ahaṅkāra, and desire to enjoy, they are completely interconnected. There is, you cannot separate them.
You know, if there is ahaṅkāra, there will be desire to enjoy. And if there is desire to enjoy, it means that there is ahaṅkāra.
So this material nature is designed in such a way to push down our ahaṅkāra, to give us little, you know, to our nose, you know, little, how to say this? Punch, yeah, little punch to our nose.
Demigods and Yaksha in Kena Upanishad
And, uh, also Śrīmad-Bhāgavatam is a big punch to our nose. You are not in control. Krishna is in control. Krishna is behind everything. In, uh, Kena Upaniṣad there is a very nice interesting story in this regard.
It's not only Śrīmad-Bhāgavatam is trying to push down our ahaṅkāra. All Vedic literature is explaining the same idea sometimes directly, sometimes indirectly.
And Kena Upaniṣad is a very interesting is a very interesting scripture. The very name of Kena Upaniṣad is interesting. Kenna means by whom? So literally Kena Upaniṣad means by whom Upaniṣad.
And the story in this Kena Upaniṣad to illustrate this idea that this material world is created by God starts
at the moment when Suras and Asuras, demigods and demons had some fierce battle and in this particular fierce battle between Suras and Asuras, Devas, demigods, they were victorious.
And they completely smashed all the demons and because they smashed all the demons they became very proud. When the people, you know, they achieve some victory, they achieve something, they immediately become very proud.
Oh, we are so great, we are we are stronger than this one. So in the same way demigods they became very proud, we conquered over these demons.
And Kṛṣṇa thought something is wrong with these demigods, why they are so proud, they are not supposed to be proud. Devatas means devotees. Devotees are not supposed to be proud.
And also devotees are not supposed to be proud. Sometimes they are proud.
I am this and I am that and I distributed so many books and I you know I distributed so much carṇāmṛta and Immediately Kṛṣṇa was in the heart saying something is wrong with this devotion.
They supposed to remember that kartāham iti manyate only fool saying that I am doing this actually Kṛṣṇa is behind this. I'm just a humble servant. So while demigods were glorifying themselves and saying, you
know, look, we are so great, and he is so great, Indra is so great, and Vāyu is so great. Kṛṣṇa, he took a form of little yakṣa.
And yakṣa, yakṣa is like this little spirit which are protecting Yakṣas, their Kuvera's followers and they're protecting all these, you know, treasures which are hidden down the earth.
So it's a little really low-grade sort of a spirit. He's short and he's usually ugly, you know. So this little Yaksha he started walking back and forth on the battlefield.
Very proudly, you know, with you know going like this. And the demigods they looked at this yakṣa and they thought, you know, who he thinks he is.
You know, why he's walking back and forth as if it's he who uh achieved the victory.
And they became really, you know, really upset with this Yaksha, you know what what he's doing, why he's doing on the battlefield, it's our battlefield. It's we achieved this victory.
And they wanted to find out who is this Jaksa and why he's walking as if he is the master of everything. Ja potallet is not depriving But there was a problem. You know, they didn't know whom to send to this yaksha.
Because demigods they are higher in the universal hierarchy and they're not supposed to mix with all this low great creatures like Yakshas, then Yaksas are like low cast, they're just untouchables.
So they started consulting with each other, you know, they uh they have to do something, they have to control this yaksha, but they don't know how to do this.
Ultimately, they decided okay, let us send Agni to deal with this Yaksha. Demi gods they also have very, you know, very strong caste consciousness. Devata Argopani is to Eggamay Dhula Jati Buddhi. Jati Buddhi, yes.
And Agni is the lowest jati among the demigods. Nimna Jati. So this Agni, because Agni, you know, he's sometimes, you know, in Pasupati Nath you know what Agni is doing, right? He's eating all these dead bodies.
So Agni isn't uh he's he's demigod, but he's not so high grade demigod.
So therefore they thought you know if Agni goes and mixes with this Yaks uh you know he he will not lose his cast anyway so he's so let him deal with him. And Agni, Agni became very proud.
If all the demigods, you know, Indras. Indra came to Agni, Indra said, Agni, you have a very responsive job. Now you go to this Yaks and you find out who he is.
And Amni became very proud, you know, I have such a responsible job now now, I have to find out on behalf of all the demigods, I will just. I will show this yaksha who he is.
And being very proud, he just rushed towards this happening, towards this yaksha. But uh you know, and he wanted to do this Akraman, you know, like Patrice says, Akraman.
But what happened while he was rushing towards this Yaksha all, of a sudden, something like three meters before this Yaksha, he had to stop.
There was some impediment, there was nothing there, but he had to stop, and you know, he was very shocked by this. As if there was some glass wall, but not seen glass wall. He wanted to go closer, but he couldn't imagine.
And he was standing there looking at this Yaksha completely shocked and he forgot why did he come there? Because it was such a shock.
So he he stands there looking at this Yaksha and Yaksha is looking at him very, you know, lovingly and smilingly and you know, waiting,
you know, you you were rushing, there was some reason, you know, expecting some question from this Agni. But Agni completely forget why he is there. He is just sick.
And uh he he was supposed to ask this Yaksha who you are, and ultimately Aksha is uh Yaksha is asking him, who you are, Agni.
And uh Agni he comes back to his sense and says he says. Don't you know who I am. I am the great demigod Agni. I'm the controller of this whole fire. Energy you know. I can burn anything. This is who I am.
And he calls himself by some name, you know, I'm demigod Agni, great demigod. Matam divata agni devu, Mira neatelmasara, sansarika Agu Balsa, Monsieur Mira is the Tulan Saber Nam Agni Home and Rebata.
And uh the word Agni if you do some Nirukta, some derivation from this word, Agni means agrenaiti, the one who goes first, the one who is you know, i in front of everyone else who is who is the main.
And Krishna, you know, he sees the pride, you know. I'm the I am the great demigod Agni, I am the first, you know, I'm here. He sees the pride and he says, really? Oh my dear sir, you can burn anything.
Can you burn this little and he picked up a little blade of grass, little tree, and said, Can you please burn this? And Agni realized that there will be some problem, but he couldn't go back, so he has to try.
So Yaksha holds this little blade of grass, and Agni starts blazing the fire. You know, and this blade of grass didn't become yellow it's green like it was before yeah uh sampuna sakti lagara jwa nikalaji to ghast And
And uh Yaksha is asking him, What happened to you, sir? You want to burn everything and and you actually become really small and he turns away and goes back to demigods and asking who he is.
Yaksha says, I don't know who he is. Agni says, I don't know who is this Yaksha.
So then you know when he was unsuccessful the demigods started uh you know started consulting with each other and they decided to send Vayu-dev instead of Agni. They said, Oh you Agni, you're useless, you cannot find out.
So let us send Vayu there.
Vayu Dev also became very proud and he again rushed towards this Yaksha. And exactly the same story repeated, you know, Vayu went there and Yaksha asked who you are and Vayu-dev said I'm Matarisva, I'm you know I'm great demigod, I can control this whole air.
Because of me, everything is moving here. Without me, nothing can move. And then this yaksha says, can you please move this little blade of grass? And uh this blade of grass doesn't move because it's in the hands of Yaksha.
So Vayudev goes back to demigods and Vayudev uh demigods asked, did you find out who this Yaksha is? And Vayudev says, no, I don't know who this Yaksha is. It's really strange. This Yaksha. Yeah.
And then the demigods they think it seems to be serious subject matter. So let's send Indra because Indra he must find out. Indra la patam, Indra Patalamu. And Indra he starts going towards Yaksha
but he became a little thoughtful and he thought let me do something different. Like Śrīla Prabhupāda explained why he went to America, he said, my god brothers, they went to Germany and they went to England and they failed. And I thought, let me do something different. So he went to America.
And actually in the Vedas it is said that usually the first attempt fails, second attempt fails, but third attempt may become successful. So in the result, maybe I will become successful.
Like also in case of Śrīla Prabhupāda, Śrīla Prabhupāda was the third attempt. So this Indra, he starts thinking, let me do something differently. And while he was going very carefully towards this Yaksa, all of a sudden
Yaksa disappeared. So and then the story goes further and uh Indra started looking you know there's no Yaksha what to do. Where is this yaksa? And instead of yaksha, a very beautiful woman appears there.
And this very beautiful woman she's walking back and forth in the same way as Yaksha was looking was working. And Indra looks at her and she's she sees she's so beautiful, and he immediately recognizes her.
He says it's Uma, the wife of Shiva. And because Shiva is the greatest demigod, he is much higher than Indra. And because Uma is so respectable, so Indra comes to this woman in a very humble mood with folded hands
and he looks at her and he says, Oh beautiful Uma. Can you please tell me who this Yaksha was? And this Uma looks at Indra and he says, She says, It was God. And then Indra he realizes it was God.
There is a very interesting, it's it's a very deep story. There is a very deep purport in this story. Actually the what is being described in this story are attempts to understand the nature of God.
Philosophical attempts to perceive God
One attempt to understand that there is God behind this. I m i I can continue or it's too late. Or I can continue. Huh? Yeah. Okay. I will explain, otherwise this story is not.
The idea is that Agni Agni is the demigod who's in charge of this uh earthly plane of existence. Vayu and Vāyu-pati are basically, Agni Dev is the represent the representative of our empiric attempts to understand reality.
Scientific attempts. To understand God or reality, actually when the scientists they try to study the reality, they try to understand God. They try to understand the cause of all causes. Because what is science?
Science is the attempt to understand the cause and the cause of the cause and the cause of the cause and ultimately the cause of all causes. Ultimately, science is also the attempt to understand God.
So when Agni is rushing towards God and trying to ask Him who you are, and instead God asks Him who you are. You please state who you are. Before asking me who I am, you should ask yourself who you are.
I am a little jiva soul.
So when when uh when scientists they're trying to do this approach towards God instead God, kind of pushes pushes them back and you know and asks them who you think you are, and they say, I'm great scientist, I'm Nobel Prize winner I'm this and that I discovered this and ultimately they they come back and they don't know the reality they cannot understand the reality.
Isigari and Bagani could have prayers of Aguan like with me prayers and Akroman personally do a very birthday button, I would have Timiko, Timmy Sunsan By your senses you cannot understand God.
When people say, you know, show me God, they're foolish people, because you know you cannot understand God by your senses God is beyond this. As it is said here, he is nirguṇaḥ prakṛtiḥ param. He is beyond prakriti.
So that's the first attempt, and the first attempt failed.
The second attempt: when people try to understand God, they're trying to understand God through this esoteric means, you know, this esotericra och datt tantra by all this more subtle väys.
Big judging or du Parikar santar santra, jantra You know, Agni is the god of earth of the earthly plane. Vayu is higher than Agni and he is the god of this there is this Bur Bhuwach and Svah.
He is this Buach, he is the next plane of existence, mental plane of existence. You know, people try to understand God by their speculation, by meditation, like you know, Buddhists do.
They try to understand that they fail in the empirical plane they try to
understand God by the mental uh attempts to be start my uh just so both starts, monobacza, uh no, both people mono veganic starvara chipagna but nipples to put this only in Garden or so.
Yeah, some people do meditation, some people take LSD, you know, and LSD they have some sort of you know hallucination and they think it's God.
Or some people, you know, if you go to Benares and you see this Naga Baba, they they smoke this whatever it's called, hemp. They smoke this ganja.
You know, like Prabhupada in one lecture he explains this when uh Arjuna and Krishna were talking and uh and uh he says that Krishna didn't tell Arjuna, Arjuna, you sit on this chariot and you smoke ganja and in this way you understand me.
So this is the second attempt when you try to understand God through some mental mental speculation, it will fail. Why? Because uh you also become proud. Scientists are proud, all these hippies they're also proud.
They think they they can all this all these tantric, they're all proud. There is the pride. I can understand God. Ankara, by any good ones, or isn't Sat Maya Hippy or Pony, who never put no subsivanism by my own attempt.
And Indra he represents Indra he is the God of sacrifice. And sacrifice basically means the proper way to deal with this material nature. When we are proud, we try to exploit this material nature.
But sacrifice means we're humble and we're trying to give instead of trying to get.
Guidance of the spiritual master
So in this allegorical story, Indra represents this third attempt to understand God, more proper attempt. But then God disappears. Why?
Because even though this third attempt is right, still something is missing in this third attempt. God disappears and instead he sends it is very clearly said in this Upanishad that God disappears but he sent this umma.
He disappeared himself but he sent um bate In other words, when God feels that somebody is the worthy candidate to understand me, he disappears but he sends his representative. To make us even more humble.
Who is his representative? Huh? Guru Dean Guru? Yes. Spiritual master. He sends guru. Uma means Uma means UMA. If you turn this uh letters then you will have what A-U-M-T U-M-A-UMT. So Uma means God's representative.
And it's God's representative who can really reveal to you God. You cannot really, even if you are humble, you cannot really understand God yourself without the help of the representative.
And you come humbly to this representative of God and you ask him, you know, who was this Yaksha? Who is behind everything? Who is controlling everything? Who is who didn't allow Agni to burn this this one blade of grass?
Who didn't allow the Vayu to move this blade of grass and spiritual master says it was God. Ta mira ochtin diuman samak samat.
And only when you hear it from somebody, not yourself understand this, only when you hear it from somebody then you understand oh yeah it was God now I understand. Now I understand that everything which happened, all my victories, whatever I achieved, all my achievements, all my success, God was beyond this.
It was not me, it was Him.
To really understand this on a very deep level and become real devotee you have to hear it from from the spiritual master, from Śrīla Prabhupāda, you have to really hear it, somehow, through the Śrīla Prabhupāda grid.
So actually, this story explains in a very deep way how we should approach in our attempts to understand God. This desire to understand God is in everyone's heart.
But there is only one way to do this by humbly serving the devotees of God, by humbly serving Śrīla Prabhupāda, his representatives. And then only you will understand who is God.
Otherwise, you know if you try to do it by your own attempt by some sort of meditation or some sort of va-stākali līlā-smaraṇaṁ or this or that beyond what Śrīla Prabhupāda is teaching us. It will fail.
There is no doubt about it. yasyāprasādād gatir asti kutaḥ. People say they have this idea Prabhupada didn't give us everything. You know, let's let's try to do some other trick, let's do some other method.
Prabhupāda is, um, he is Krishna's representative. He was sent to us. Nobody else was sent to us. He was sent to us to reveal us God. So that's the idea. And he revealing us God in his books, basically.
If we want to understand God, we should really carefully read how he explains every verse of Śrīmad-Bhāgavatam.
Krishna being pleased with our humility and our sincere attempt to understand him, will reveal himself as He revealed Himself to Indra.
So actually, the why I started telling this story I said that the Śrīmad Bhagavatam and every scripture of Vedas wants to give us some punch into our ego to make our egos less.
So that's the idea of this verse and this whole, uh, Śrīmad Bhāgavatam. Thank you. So thank you very much, Hare Krishna.