Srimad-Bhagavatam 9.9.46
Бхакти Вигьяна Госвами · Вриндаван · 2019
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Reading verse on material agitation
Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Reading Śrīmad-Bhāgavatam, Canto 9, Chapter 9, The Dynasty of Amśumān, text number 46.
vikṣipta-indriyādhyā devāḥ sthitam nindanti priyam śāśvatam ātmānam kim uta. vikṣipta-indriyādhyā devāḥ sthitam nindanti priyam śāśvatam ātmānam kim uta.
vikṣipta-indriyādhyā devāḥ sthitam nindanti priyam śāśvatam ātmānam kim kim utāpare. vikṣipta-indriyādhyā devāḥ sthitam Yeah.
Which personalities, vikṣipta-indriyādhyā, whose senses, mind and intelligence are always agitated because of material conditions. devāḥ, like the demigods, te such persons.
Swahridi in the core of the heart. Stitam situated. Nah. na vindanti, do not know, priyam
the dear most Personality of Godhead, śāśvatam constantly, eternally, ātmānam, the Supreme Personality of Godhead, kim uta, what to speak of. Others. Like human beings. Translation and purport by his divine grace, A.
Bhaktivedanta Swami. though the demigods have the advantages of being situated in the higher planetary system, their minds, senses, and intelligence are agitated by material conditions.
Therefore, even such elevated persons fail to realize the supreme Personality of Godhead who is eternally situated in the core of the heart.
What then is to be said of others, such as human beings, who have fewer advantages. It is a fact that the Supreme Personality of Godhead is always situated in everyone's heart.
Īśvaraḥ sarva-bhūtānāṃ hṛd-deśe 'rjuna tiṣṭhati, but because of our anxiety material anxieties which are inevitable in this material world we cannot understand the Supreme Lord although He is situated so near to us.
For those always agitated by material conditions, the yogic process is recommended so that one may concentrate his mind upon the Supreme Personality of Godhead within the heart.
Dhyānāvasthita-tad-gatena manasā paśyanti yaṃ yogino. Because in material conditions the mind and senses are always agitated by the yogic procedures like dharana, asana and dhyana, one must quiet the mind and concentrate it upon the Supreme Personality of Godhead.
In other words, the yogic process is a material attempt to realize the Lord, whereas Bhakti devotional service is the spiritual process by which to realize him.
Mahārāja Khaṭvāṅga accepted the spiritual path, and therefore he was no longer interested in anything material. Krishna says in Bhagavad-gītā, bhaktyā mām abhijānāti. Only by devotional service can I be understood.
One can understand Krishna, the Parabrahman, the Supreme Personality of Godhead, only through devotional service.
The Lord never says that one can understand Him by performing mystic yoga or by philosophically speculating. Bhakti is above all such material attempts.
Anyābhilāṣitā-śūnyam jñāna-karmādy-anāvṛtam. Bhakti is uncontaminated, being unalloyed even by jnana or pious activities. Śrīla Prabhupāda kī jaya! Yad-vīkṣitendriyā-dhiyo deva-ste sva-hṛdi sthitam, taṃ nāviduḥ. Even
though the demigods have the advantages of being situated in the higher planetary system, their minds, senses, and intelligence are agitated by material conditions.
Therefore, even such elevated persons fail to realize the supreme personality of Godhead who is eternally situated in the core of the heart.
What then is to be said of others such as human beings who are fewer, who have fewer advantages?
Nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale, śrīmate bhaktivedānta-swāmin iti nāmine. Namaste sārasvate deve gaura-vāṇī-pracāriṇe, nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe. Vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ. Jaya Śrī Kṛṣṇa Caitanya Prabhup Nityānanda Śrī Ādvaita Gadādhara Śrīvāsādi- gaura-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 Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Ajanolambita
King Khatvanga refusing demigod benedictions
Bujokanakawadatu, Sankirtanaika pitaru kamalay taksa, Vishwambarod Vijawaru Yuga Dharma Palu, Vande Jagat Priya Karu Karanavatar, Dendah Pravishi Mamavachi Mamamprasupn Sanji Vaya da Kila Shakti Darah Swadam, Anjam Shahasta Charana Shramanatva Gari, Prananda Mau Bhagavatai Puru Shayatu.
Hare Krishna.
So here we see how Maharaja Katvanga is reasoning. And basically he's explaining to us and to himself why he does not want to take any benedictions from the demigods. Demigods voluntarily without even being asked to offer him all kinds of benedictions and he flatly refused
Which is a very rare occasion because usually, as Krishna himself says in Bhagavad-gītā, people in this world are after the benedictions of the demigods. Gita, people in this world are after the benedictions of the demigods.
It's very rare to find somebody who doesn't want any benedictions from the demigods. Everyone wants some benediction, somebody wants beautiful wife, somebody wants beautiful husbands, somebody wants a lot of wealth.
And demigods are ready to give. They are ready to give all these benedictions. And they were ready to bestow all these benedictions to Maharaja Katvanga without any reservations.
But he flatly refused and he explains why here. He says, what can they give? He basically says, these demigods are useless, which is a very strong statement. So they're constantly agitated. What can they give?
They cannot give the knowledge of the Supreme Personality of Godhead and I I don't want to have anything else because I know that anything else will not satisfy me.
That was his logic, and usually people are not as intelligent. People means us are included. We are included in this category. It's very rare that person can completely without any reservation to take shelter of God.
Usually we want to take shelter of somebody else who is more accessible. God is too far. And you know, of course he exists, maybe. Just in case he exists, I will worship him.
But in the meantime, I will also get some benedictions from somebody who surely exists and who is much more accessible than him. That's the logic why people usually take shelter of demigods. First of all, because they are more accessible, they are closer by, they readily give these benedictions, and second of all
Because by taking partial shelter shelter of partial manifestations of God, they partially maintain their independence. Why is it so difficult for us to take shelter of God?
Because we know to take shelter of God means to give up our independence Not less than this. Anyabhilāṣitā-śūnyam jñāna-karma-ādy-anāvṛtam. Nothing else. Who is ready to do this? Nobody is ready to do this.
Whereas if we take the partial shelter of partial, you know, devotus or partial representative of God, whoever they may be.
They may be, you know, temple president or FRO officer or somebody else who is very accessible and relevant to our particular situation. We don't have to surrender completely. We will have to surrender a little bit.
Human desire for false independence
But still we maintain the illusion of our independence which is the most dear to us. Our whole program of existing in this material world is to maintain independence, to prove to the world that I am independent.
And even though 400 times a day we fail to prove it, because we always have to take shelter of somebody, of a doctor, of you know, of a policeman, of you know, husband or wife or whoever it is, still the illusion of independence is very dear to us.
It is said here that God who is in the heart is very dear. He is Priya. But for us, He is not dear. What is dear for us? The illusion of our independence. I am on my own. I can do it.
And I will prove to everyone that I can do it.
So this is this is the main problem of the human being, and therefore usually people prefer to take shelter of the demigods or any other powerful personalities or personalities even not so powerful. You know, wife maybe not so powerful, still, we will have to take shelter of her because in some ways she is more powerful than us.
And again we are completely useless and infinitesimal and actually don't have much power, but still we want to say I am independent. But Maharaja Katvanga he shows the greatest intelligence.
That's the manifestation of greatest intelligence when we understand that nobody else can save me. Ultimately, nobody else can save me. But what deprives us of this intelligence is pride.
Therefore, once Śrīla Prabhupāda gave a brilliant, amazing definition of humility. This is Harivilas Prabhu, disciple of Śrīla Prabhupāda.
He explains this that one day once they were walking in the Boulogne forest in France. And and he asked him, Prabhupāda, can you tell me what we always hear? Humility, humility, humility.
Many times a day we hear, be humble, be humble. But what does it mean in practical sense? And Prabhupada gave this definition of humility.
He says humility is the understanding that nothing in this material world will save you. No doctors, no weapons, no your material abilities, nor your intelligence, nobody. Nothing will save you but the Lord Himself.
He is the only saving grace. If we understand this, we are humble. If we don't understand this, we will try to take shelter of something else, and by taking shelter of something else, we manifest our pride.
This is the subtle manifestation of our pride because we are trying to take shelter not of God but we try to maintain the illusion of independence and therefore we are trying to somehow rather to save ourselves or to exist in this world by taking shelter of somebody else.
Instability of mind and material shelter
And here Mahārāja Khaṭvāṅga gives a very uh significant reason why we should not take shelter of anyone else but God himself. He says ye Vikshipendriadyo. He says anybody anybody else is Vikship and Vikshipa Indriadhya.
You know, his mind and intelligence and senses is completely completely distracted. And it basically means, In practical sense it means that now I want to give shelter to you.
But next minute I don't want to give shelter to you. Why? Because my my mind and intelligence are not stable. My senses are not stable. I'm constantly disturbed.
And being constantly disturbed, I don't really understand who I am.
Because of this condition, because of the constant influx of the material sensations which we have there, our mind is unstable and, we cannot stand who is God. We cannot understand who we are.
It's a very important point for every spiritual seeker to understand which is elaborately explained by Lord Kapiladev in the third canto of Śrīmad-Bhāgavatam that the object of the senses are tāmasik by nature.
And the senses are rājasik by nature. And the mind is sāttvik by nature.
But because the senses and the mind, the mind is always trying to taste the object of the senses through the senses, then the contamination of the material objects is constantly coming into our mind.
Our mind is constantly polluted. 24 hours a day, even when we sleep, still it's being polluted.
The mind which is sāttvik by nature, which is given by the Lord Himself to us, to understand Him, which is a very powerful mechanism of the Lord is constantly polluted by the influx of the sensual impressions.
And therefore our mind is not so clean. So Mahārāja Khaṭvāṅga says, what somebody whose mind is not clean, whose mind is not steady, what he can give to me.
He can only give me, what he can share with me, he can only share with me his contamination. Please give me some contamination. Yes, yes, take it, take it, take it. You know, this is uh this is what people are doing here.
They're sharing between themselves the contamination which they have. Somebody have this type of contamination and he's very generous and he's sharing it with with everyone else.
And somebody else has the other type of contamination and he's sharing it with somebody else. All these writers of you know material novels about the you know eternal love between I don't know, Romeo and Juliet.
What they're doing, they're just they're just sharing their contamination. says, I do not want to have anything to do with this. says, I do not want to have anything to do with this. Please forgive me for that.
But I do not want to have anything to do with your material contamination because I have my material contamination which is heavy enough. What is the use for me to take shelter of somebody else?
Because by taking shelter, and that's a very important point for us to understand if we take shelter of somebody for sure by taking shelter of him we will get all the contamination which he has. That's the law of material nature. If we are taking protection of somebody, if we become dependent
on somebody, if this and this somebody is not pure, we will get by the means of taking shelter or taking protection of him, by the means of taking protection of him, we will get all his material desires.
So Maharaj Twanga he explains to us why we should not go to the demigods or as a matter of fact to anyone else. If we don't understand that ultimately everything is coming from the Supreme Lord,
because by doing this, uh we will get uh our heart will be polluted. And instead of realizing the real goal of life, that is to know the Supreme Lord, we will be further away from this goal due to these material desires, which will in a very natural and spontaneous way come to our heart from their heart through this way of exchanging our so-called shelter.
Limitations of mechanical yoga practices
So therefore he says he explains to us what to do.
And Śrīla Prabhupāda says that usually when people encounter this condition of unsteady mind, unsteady senses, polluted desires, they try to pacify the mind and the senses through the means of yoga.
That's a very in one sense, is a very natural way. My mind is not steady, so what to do? Let's try to steady the mind. What to do for this?
Prabhupāda explains, sit in one āsana and sit very quietly. After some time uh your mind may get little pacified. Usually when people do this they fall asleep quite soon.
Because you know Nastaprayeshwabadrisu nitiam bhagavat sevayada whatever is disturbing in the mind uh goes away. So all they do pranayam pranayama is a very powerful process. By pranayam the mind becomes really pacified.
You know if you breathe very slowly then the mind becomes really slow, slow, slow, slow. That's very good way to fall asleep too. No problem.
So there are different ways to fall asleep, but the this is how Prabhupāda ultimately explains in the purport, this is the material way, the material approach. Why it is material approach?
Because you're employing material means. You you you think that just by breathing slowly you will, understand God. How is that possible? What is the logic behind this?
Yeah, mind may become a little slow, but the constant influx of the sensual impressions will not stop because of this. Yes, you will sleep a little longer, no problem.
But the mind, being so peaceful, will be even more eager to to be agitated. Because mind uh actually hates this uh this peaceful condition. For how long you can be peaceful? Ultimately you want to be disturbed.
To be peaceful is so boring. Who really wants to be peaceful? You know, for a change, peep to be peaceful is good, but you know, not always, not all the time. So it's a very mechanical process.
And Prabhupada explains this is dhyana vasti tatgatayana manasa pasyantiyam yogi na. Yes, ultimately those yogis who are really highly
elevated, then dhyana vastitapna tatgatena manasa when they reach this stage of dhyana, and dhyan means the mind is so stable and so thick.
You know, now in this condition, because our mind is so polluted and so agitated by all these gunas of material nature. It's very you know it's it's easily disturbed.
So by material means of yoga, by the means of yoga minds becomes really stable and dhyana vastitata gatena manasa therefore they can do dhyana
and dhyan means uh concentrated uh you know attention or uh complete concentration when the mind is not disturbed at all. But uh in reality uh who can do this? Once I had a very interesting experience.
With a group of devotees, we came to a cave where Śaṅkarācārya was doing his meditation.
It's in South India, in a very high mountain near Mukambika, down there is a Mukambika temple on the top of it there is another Mukambika temple.
And nearby there is a beautiful cave where supposedly Śaṅkarācārya, this is one of the caves where Śaṅkarācārya achieved his enlightenment. You know, I heard many caves like this are there.
But whatever it is, it's a beautiful cave and uh it's a very nice place, and it's very difficult to reach
because yogis to attain this enlightenment or to attain this spiritual experience, they need to be in a secluded place.
So you have to climb over for several hours to this mountain and then you have to go down for some time and there is jungles, you know, and there is a lot of snakes there, it's really difficult to reach.
So after a few hours of climbing to this mountain, we came ultimately to this cave and we saw a yogi sitting in this cave and he was sitting in his meditative position and uh he was trying to meditate.
You know, he was clad in saffron robe and he was sitting very peacefully with erect uh spine, his eyes closed. And it's a nice cave. It's actually in the cave there is already shower attached there.
There is little water is dripping there. It's so it's really fully equipped cave. You can be there for a long time.
So he was sitting there and there is a group of devotees, you know, Hare Krishna devotees, you know how they are. They are very loud.
So they they were they were climbing into this cave taking the you know water there this and that and here's the yogi he's sitting there and you know I I looked at this yogi and uh I saw that he's really, you know, he's he's sitting there and you know and
you know I I could understand that really you know he's not dhyanavasti tatadgate no manasapashyantiyam yogina his mind is not really concentrated and he's disturbed he's really disturbed and you know
I I could see the you know that there was uh some disgusting sort of expression in his mo in his face, you know. He didn't like Russian devotees, I don't know why.
But but in any case uh the point which I want to make and which actually Prabhupada makes uh very strongly here is that uh it's a material process and even though it works, it works in the very rare cases.
Yes, and Śrīmad-Bhāgavatam itself it is said dhyanavasthita-tad-gatena manasā paśyanti yaṁ yogino yam yogi naha out Ultimately yogi can uh see me but uh Krishna himself says uh yogi namati sarvisam uh
gatenantarat manas radavan bhajate Who is the best of the yogis? The best of the yogis is somebody who has śraddhā. And what does it mean to have śraddhā?
Cultivating faith through devotional service
To have śraddhā, Śrīla Bhaktivinoda Ṭhākura he gives a beautiful definition of face and basically it's exactly to the point of this verse
he says uh two anya upaya varja starts when we reject any other upyas or any other means in this world if we don't trust or don't believe in other in any other means, it it means that we have śraddhā.
If we still maintain or we still uh hold the trust to what some other means that somebody else will save me or somebody else will help me in this world. It's not śraddhā.
And then constantly he says, constantly, Bhakti un mukhi you you have to be always inclined uh to do bhakti or to please the lord, to try to please the Lord. I only want to please the Lord, I don't want to please anyone else. And therefore that's the that the spiritual means.
The best of the yogis is somebody who has this Shraddha? Is somebody who has this Shraddha? And what it means, uh what is the next point? You know, what does it mean?
That you have this shraddha and what you practically have to do, that's very important. And that's uh what Maharaj Khatvanga will explain in the next verse.
Uh but basically uh it's very important for us to understand what does it mean in a practical sense, in a practical uh how it is translated in a practical in our practical life.
In the 11th Canto of Śrīmad-Bhāgavatam there is this beautiful story about four Kumaras who once were bewildered. They were doing yoga.
They were following this process of dharana, dhyana, and samadhi as explained by Śrīla Prabhupāda. And they came to their father and asked, Dear Father, please explain to us.
We have been trying to distract to retract our senses from the sense objects and our mind from the sense objects, but the relationship between the mind and the sense objects seems to be so natural.
How can we really uh retract our senses inside us if they are so naturally and spontaneously attracted by the sense objects? And it seems like the whole scheme of creation is designed in such a way.
We all know the beautiful sound naturally attracts our mind. If somebody sings very beautifully, the mind always goes there.
I remember once I was with one professional musician and there was a group of people and you know somebody said, Can you teach us or can you show us some beautiful raga?
And this musician he, said, W ishat this raga? And he took one note and said, just listen, this is this is the most beautiful. Sa. Just one note.
And when he was singing this note, it was so beautiful, you know. It was, I thought, yeah, this is a very beautiful raga.
So the four Kumaras they approached Lord Brahmā and they said, you know, how is that possible to retract our senses from the sense object and the mind from the sense object if they are so naturally, so harmoniously fit to each other. They really fit.
You know, the the uh all the tastes and the tongue, they are so complementary to each other. And Lord Brahma he look he heard this question and he became bewildered. He said, you're right.
It is it is specifically said in the 11th canto of Śrīmad-Bhāgavatam that because Lord Brahma was too busy working in this world, by hearing this answer question he couldn't find the answer.
He said, you know I you're right you're right how is that
possible you know they're they're meant for each other the mind is meant to the senses the senses are meant to the mind they are all coming, you know, the senses are coming to the mind, the mind is coming to the senses.
How we can separate them? Which is supposed to be done through the process of yoga. And at that point the white swan appeared on the scene, and that was Haṁsa avatāra.
And Haṁsa avatāra he gave a beautiful solution to this question, which is the spiritual solution? The material solution is to try to retract the senses.
The material solution is to try to somehow rather to withdraw the senses. We know how people are doing this. They are trying to limit the sensual interaction with the sense objects.
Go to the cave, go to the monastery, don't look at women, you know, women are so evil, you know but they're everywhere. So this is all material means try to somehow rather limit it.
And Haṁsa avatāra gave a beautiful solution to this problem, to this conundrum. He says, listen, please listen, it's a very beautiful answer which he gave. Gunesh Avisha Chetto. He says that gunas of material nature.
Adhishati chetaha. They naturally go into our mind. That's true. He agrees with this position. And then he says, gunash chetasi chapraj. And he says, Oh, my dear sons, you're right.
Gunas of material nature they go into the mind. You are absolutely right. They are connection between each other is inseparable. You cannot really separate because gunas are in the mind, the mind is in the gunas.
But you have to understand that ultimately this is all uh uh this is all uh material uh sorry this, is all me. Uh I I wanted to read this next verse. Sorry. Gunesh uh Chavisa Chitam Abhiksnam Gun uh Gunas basically the same. Gunas Cha Chitta Prabhava.
He said, Gunas Cha Chitta Prabhava. The gunas of material nature, the modes of material nature, they influence very much our chitta. Our chitta becomes disturbed, as it is said here Vikshta.
But what to do Madrupa Ubayam Tyajet? He said yes, he agrees with this proposal. Gunas are attached to the mind is attached to the gunas, gunas are entering the mind.
But what you should do, you should not try to distract the mind from the object of the senses. You should distract yourself from the mind. And that's spiritual solution and how you should distract
yourself from the mind uh uh uh how you should do this madrupa ubayam tajet you have to understand that you are of my nature, but not of the nature of the senses and of the mind.
Madrupa ubaya, you will be able to reject the mind and the senses all together without trying to uh separate the mind from the senses. That's useless, that's that's hopeless.
But you will be able to separate yourself from the senses and from the mind if you understand that you are Madhrupa. As it is said in the Bible, that the human being is created by the image of the Lord.
And that's exactly what Hamsa Avatar says in this world. Madrupa Abayan Taj.
If you understand that your mind, that your form is already my form, that you are connected with me, that your connection with the world is completely superficial. Is unreal in the real sense of the world.
uh this connection is completely artificial. If you understand that your real connection is with me, as Maharaja Katmanga says, that the Priyam is in this heart.
If you understand that the your real connection sambanda is with the lord then you will be able and only then you will be able to give up both senses and the mind your attachment to senses and the mind and that basically means
surrender if we understand that uh our inner nature constitutional nature is the part and parcel of the lord and uh uh and we are created in such a way and there is no uh other way for us to exist. That this is our uh most natural condition. If we understand this by intelligence, then we will be able to do this.
And therefore, Sukhadev Gaswami, who explained this story, he says that by understanding this by intelligence, he was able to surrender. If we have this Shraddha, that uh nothing else will save us, and if we have this uh understanding in our intelligence that we already belong to the Lord.
And everything else is artificial. Everything else is not natural. Everything else will not make us happy. Then we will be able to give up everything else and surrender to the Lord.
Futility of seeking material happiness
But before we understand this, we will have to spend a few lifetimes in a hopeless attempt to become happy in this material world. It's amazing what I see, and that's actually what makes me so sad.
Even devotees who practice devotional service for many many years they still somehow or other have the hope that I can become happy here in this material world. Krishna is trying to disprove this to us.
Probably a few hundred times a day. You know, if we look around, nobody is happy. If we look in the mirror, we will also see that somebody else is
not happy. If we, you know, if if we examine very soberly the nature of this material life it's
not possible to become happy in this material world. Still everyone is trying, and even devotees are trying. Still everyone has some hope: maybe somehow or other I will become happy Nobody believes it.
Nobody believes that by nature we belong to God and God is most prayer, most dear to us, and He is in our heart. Nobody believes it and everyone is trying to continue to
with this game of agitating mind always, all the time just uselessly agitating the mind, agitating the mind, agitating the mind. Hoping that by the way of agitating the mind he will become happy. No way. No hope.
In Russian, there is a saying that hope dies the last. Everything else is already dead, but hope is still there. The body is dead, but hope is still there. Somehow or other I will become happy.
You know, when people are young, they have this hope, but when people are old, they still have the hope. So there is a continuation of this saying in Russian, the hope dies last, but it should be killed first.
If you are intelligent enough, this is uh where your intelligence has to be applied. You have to kill this hope. This world is hopeless. It's hopeless. Duḥkhālayam aśāśvatam. Krishna himself says, Dukhalaya mashashvatam.
There is no hope. And if we understand this clearly, then it will be very easy. And if we understand very intelligently that we we already belong to God and He's waiting for us. He's crying.
Seeing our unhappiness in this world, our miseries in this world, our stubbornness, our completely, as Śrīla Prabhupāda says, completely irrational unwillingness to surrender to God.
That's Śrīla Prabhupāda's phrase: irrational unwillingness to surrender to God. And therefore, Maharaja Katvanga in uh in this story he teaches us uh how we should be reasoning. There is no other hope.
Even if 33 crows of demigods will come here and in with one voice will tell you, please ask us benediction, you will have to say no. I want to surrender to God. Please forgive me. I'm sorry, but I don't belong to you.
I belong to Him. And only if we have this determination we can say we are intelligent. Otherwise we're just stupid. Irrational unwillingness to surrender to God. Irrational.
We are irrational human beings without proper discrimination. That's an unfortunate situation. Why?
Surrendering to a pure devotee
Because our mind is agitated. Therefore, the only solution is to find shelter of somebody who has the intelligence. Now we cannot do this.
We cannot surrender to God, but at least we can surrender to somebody who is surrendered to God.
If we appreciate His surrender and His determination and surrender to Him, then we will be able ultimately to surrender to God. And that's how the process works. This is how our reasoning should be. I cannot surrender now.
I still have so many hopes and plans to enjoy in this world. But I see somebody and I know somebody is surrendered. Let me try to please him.
Let me try to do some service to him. And in this way, his determination and his intelligence will come to myself. Thank you very much, Hare Krishna. And there is some question. Yes.
Okay, you say in Russian I will I will translate it. like, we have you said that we have to distract ourselves or we have to cut our connection from the might of the senses.
We have to really Uh uh but we're using the mind and the senses in the service. No, we are not using the mind and the senses in the service, the mind is using us.
Unless we detach ourselves from the mind, the mind will be using us, not we. We will have an illusion. I'm using my mind. Yes, yes, yes, yes. There was a nice story.
There was one man, he just bought a cow in a market and he was going home with this cow and he was pulling the cow by the rope.
And there was one teacher, one Sadhu, and a few of his disciples, and sādhu was telling to his disciples, look how everyone is attached in this world. Everyone is attached. And now this man is pulling this cow.
uh his cow by the rope and if Sadhu is showing finger onto him and saying you know look how he's attached to the cow. He's completely attached to this cow.
And the man he became very I mean he said, no, I'm not attached to this cow. I'm not attached to this cow.
You know actually he said not attached to the cow he said that everyone is enslaved by their attachments but by their possessions and he shows to this man and says this man is enslaved by the cow.
And the man became very, you know, he he became really, he didn't like it. He said, no, I'm not enslaved by the cow. The cow belongs to me. She's my possession.
And then the sādhu he snatched the rope from the hands of this man and the cow started running. Cow started running and the man uh started running after her and
and uh the sādhu looked at his disciples and said, who is the slave of whom? He's the slave of the cow. The cow the slave of him. He's running after her. So we are running after our mind. It's an illusion.
Unless we understand that we're not this mind, and now we don't understand that we're not this mind. Unless we detach from the mind, we will have the illusion that I'm using the mind, but the mind will use us.
Some emotion comes to our mind, and this emotion will use us, and we will think, oh, this is my oh I'm so sad, I'm so sad. You're not sad, you're stupid because you're not detached from the mind.
It's so good to see you again, Brad. Thank you. Thank you for your beautiful class. Um rather just thinking about this point about the line.
I understand my understanding is that when we meet this body whatever is that you're structured the mind the imprint it contains the imprint uh of the next body we're having that so I just don't understand how what it's
And you just explained once and people had a question. So what exactly is the mind?
And why why does this subtle body because it it seems like a very important part of us because it's when we leave this body it's we need the gross body but the subtle body comes along It's not an important part of us.
But because we are attached to the subtle body, therefore the subtle body comes along. We cling to the subtle body because the subtle body is our way to realize our program for independence in this material world.
The subtle body is actually the s the you know a very genius device of the Lord which gives us the impression that we are the Supreme Lord you know by the subtle body is Cheeta.
Like Lord Kapiladeva explains in the third canto of Śrīmad-Bhāgavatam that ultimately the first element which is created, the most subtle element is Chitta. It's on the universal scale,
it is called Mahatattva or the Universal Intelligence. And in our case, it is chitta. And Chitta is satvik. It's very stable, it's very clean.
And Lord Kapiladeva says that the most important quality of this chitta when it's clean, it's bhagavad-bimba pratitvam prathitvam grahitvam bhagavad- bimba grahitvam that it will be able to reflect the image of God that ultimately
we will be able when our chitta is completely clean, chitta darpana marjana, where our chitta is completely clean, we will see the image of the Lord within our chitta.
But when cheetah is contaminated and it's constantly contaminated by this process of interaction with the world, when the senses are interacting with tāmasic object of this world, then tamas is coming through the rājasic senses into the sattvic chitta.
And in this way, the citta is contaminated. When the citta is contaminated, then it creates all other images, images of other objects of the world.
And ultimately, through the means of ahaṅkāra, which is part of the citta, which is tāmasic part of the citta, it creates image of ourselves. This is I am. This is how what I am, what I want to be. This is this is how I am.
Look at me. Just look at me. Just look at me. Look. So and we are attached to this image, which is there in this contaminated citta.
And because we attached to this image and citta being in in constant flux, it's changing the images and you know when when ultimately we decide by the end of our life whom we want to be the next life, Krishna says, okay, try it again, no problem. You will fail, but you know, you're free to try.
Thank you, Marja.
So Maharaj, um then I like I mean, isn't it I understand this point that it's in constant flux depending on what we're doing in question 500 and depending depending on on our past karma, depending on our present interaction with the world, and most importantly depending on our association with other people.
Yes, Mahārāja.
So, Mahārāja, isn't it that these senses that you explained in the beginning, like the mind is, object, but um sense objects are promising and senses are just senses. And that can't be a swing that that's just natural, you know.
Yeah. And therefore we have to detach from the mind, not from the senses. It is using the same um senses and the objects that we connect that object Krishna Khan Shaize, that's a word. Yes.
We do have to purify the mind, but we purify the mind by bringing the mind into the connection with the spiritual objects.
Like the sound of Śrīmad-Bhāgavatam, sound of the holy name, the philosophy of Śrīmad-Bhāgavatam, the uh the holy dhāma uh and the uh Śrī mūrti and uh ultimately, what else is there? The five, the five, yeah.
This is how we purify, ceto-darpaṇa-mārjanam. But first and foremost, with the sound of the holy name, the purifying the mind.
And when it's purified, then Brahbhagavat Bimba Grahitvam, he will be able, the mind will be able to reflect the image of the Lord and our own image.
And we will see the reflection of our own image and the image of the Lord in the clean mind. And in this way the connection will be established. Otherwise, we will be clinging toward to to the impure images in the mind.
So we just need to push up on shadow. Yes.
We have to purify the mind and by the when the purification process is complete then uh then the understanding uh of who is uh God and who I am in relationship with God will also be complete.
But to do this we have to surrender completely. Why this process? This is a very powerful process bringing our mind in connection with the spiritual energy through the medium of Śrīmad-Bhāgavatam.
But why this process does not work? Because or does not work as effectively as it can work because uh we have so many other goals. We are not surrendered. This process, for it to work properly, 100%,
we have to be one-pointed or surrendered and we still have hopes and therefore this process works but in a slow way slow Yes, Mandy. Yes.
Only sometime for some time I can have this not all the time. Like if I chant for some time I get happiness for something. But after that for happiness then I get most people.
Yeah because because you're not taking shelter of the Lord all the time, and therefore you're only happy when you take shelter of the Lord. The other time you try to take shelter of something else and the mind becomes unhappy.
If you if you take shelter of the Lord uh completely, then the mind will become very peaceful. You know, I'm completely protected. Just imagine. What does it mean to take shelter of the Lord?
It means that you're compl you know hundred percent that Lord will save me, that Lord is kind, uh, that He gives all the mercy, I don't have to be disturbed to be worried about anything else, uh, everything is fine with me. You know, just this feeling itself will give you happiness.
But uh you take it for some time and you feel good, but then you your mind will become little agitated and you think, no, no, I need this and I need that and you immediately try to take shelter of something else. When you take shelter of the world you are happy.
Why you're not happy? Because uh the next moment uh because of the agitated mind you give up the shelter of the Lord. And that's unfortunately the situation, fluctuating, fluctuating mind which cannot be. Anyway, thank you.
Thank you very much, Hare Krishna. Śrīla Prabhupāda ki jai! Bhakti gyanga sa maharajti