Sri Caitanya-caritamrita Madhya 8.68. Inner Transformation
Бхакти Вигьяна Госвами · Германия · 2019
Главы
Search for transformation in spiritual life
I'm very happy to be with all of you this evening and His Holiness Sachinamul Maharaj asked me to speak on the topic of transformation. We all know that we have an urge to transform.
Because we know that, good, old us are not happy. We all come to the spiritual movement to change. And to change in a very radical way. Because everyone who is a sincere spiritual seeker
understands that he couldn't find ultimately at the end of the day the solutions which are offered by the material society, by the material life, by the material philosophers, so to speak.
We tried many things to become happy, and ultimately we uh became frustrated. Frustration. Yes. Okay. Russian translation, German translation. Okay, so let me continue with my little talk this evening.
Anyways, we all come here for some radical transformation.
Because of a simple reason, because we are not happy and we are looking for something much more profound and real than we have been able to find in the normal environment, so to speak.
But at the same time, we all know how difficult it is to transform. We come to the spiritual organization, we start doing some practice, yoga, whatever it is. We chant mantras.
And we hope that one morning we will wake up and everything is changed. And my heart is changed and I love everyone.
But morning after morning after morning, the same envious me wakes up and same selfish desires are there in the heart. And not much is changing. And even so much so that even some habits are very difficult to get rid of.
So we all know that there is a there is a nice theory how to transform and there is a very sad practice and not very, I mean, uh encouraging experience at times.
And sometimes people like this famous fox from Aesop fable says that the grape was green. And I don't need the grape.
You know, we all came for this real happiness, spiritual happiness, overwhelming happiness, love and everything else. But then we say, no, it doesn't exist. Oh, I don't need it. Or anyway, it's something unreal.
And there are different approaches and different solutions or different Different solutions to this problem or how to solve this problem of our stubborn nature, which doesn't want to change.
But this evening I would like to offer some perspective to this problem which may not be so commonly discussed.
Usually when we talk about this, we talk about the very deep saṁskāras which are the mental impressions which Which are keeping us in bondage and forcing us to repeat the same thing again and again and again.
But it's definitely true, and it's definitely a big problem, and there are different solutions, you know. But I don't want to speak about this this evening.
I want to speak from a different point of view, from a different perspective about this problem.
Introduction to Sri Chaitanya-caritamrita verse
And very soon you will find out what is my perspective. But to start this, I will read a verse and purport from
Sri Caitanya-caritāmṛta, the wonderful verse and wonderful purport by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda, which uh will uh lead us to uh this topic and to uh this particular uh yeah this particular topic of tonight.
So let's chant Jaya Śrī Caitanya Jaya Nityānanda. Jaya Advaita-candra Jaya Gaura-bhakta-vṛnda, Jaya Śrī Caitanya Jaya Nityānanda, Jaya Śrī Caitanya, Jayadvaita Candra Jaya Gaura-bhakta-vṛnda, Jaya Hare Krishna Hare Krishna, Krishna, Krishna, Hare Hare, Hare Krishna. Hare Krishna, Krishna, Krishna Hare, Hare Rama Hare Rama Rama Rama Hare Rama Hare Rama Rama. So
I will read tonight verse number 68 from the eighth chapter of Sri Caitanya-caritāmṛta, Madhya-līlā. eho haya agīkāra rāya kahe prema bhakti sarva-sadhya-sāra. It's a very simple Bengali sloka. Very understandable.
At this point, Śrī Caitanya Mahāprabhu replied, this is alright, but still you can speak more on the subject.
Ramananda Rai then replied, ecstatic love for the Supreme Personality of Godhead is the essence of all perfection.
Purport by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura summarizes Lord Caitanya Mahāprabhu says to Rāmānanda, eho haya agi kaha ar.
This is the process accepted in devotional service, but there is something more than this. Therefore, please explain what is beyond.
Simply executing the duties of all the varnas and āśramas is not as good as offering all results of one's activities to the Lord.
What is happening in this purport, uh, Śrīla Prabhupāda following Bhaktivinoda Ṭhākura is summarizing the previous conversation with Ramananda Roy of Chaitanya Mahaprabhu.
Yeah, different solutions given by the Vedic literature. What is the goal of life? And one by one, it was rejected as being something superficial. So it's being repeated here.
If you don't understand something, please don't worry, I will try to explain it in my little talk.
Simply executing the duties of all the varnas and āśramas is not as good as offering all the results of one's activities to the Lord.
When one gives up all fruit of activity and fully surrenders to the Lord, he attains svadharmatyak. Wherein he abandons the social order and takes to the renounced order. That is certainly better.
However, better than the renounced order is cultivation of knowledge mixed with devotional service. Yet all these activities are external to the activities of the spiritual world.
There is no touch of pure devotional service in them. Pure devotional service cannot be attained by empiric philosophy, nor can perfection be attained simply by good association.
Devotional service by self-realization is a different subject matter.
It is untouched by fruit of activity, for one surrenders the results of activities to the Lord, abandons prescribed duties, and accepts the renounced order of life.
Such devotional service is situated on a higher platform than that of empiric philosophical speculation with mixture of bhakti.
This is verified by Śrīla Rūpa Gosvāmī in Bhakti-rasāmṛta-sindhu, anyābhilāṣitā-śūnyam jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā. Shunyam Gyanakar Mahdanavritam, Anokulyana Krishna Noshilanam Bhakti Ruttama.
One should render devotional transcendental loving service to the Supreme Lord Krishna favorably and without desire for material profit and gain through fruit of activities or philosophical speculation. That is called pure devotional service.
Devotional activities, however, sometimes appear to be impure in the neophyte stage, but in the mature stage they are completely pure or free from material activity.
Therefore, Rāmānanda Rāya replied after hearing the last statement of Chaitanya Mahaprabhu, prema-bhakti, sarva-sadhya-sāra. Śrī Caitanya Mahāprabhu actually accepted this verse, jñāne prayāsam, as the basic principle of perfection;
one has to practice this principle in order to make further progress. When further progress is actually made, one comes to the platform of ecstatic loving service to the Lord.
This first stage is technically called sadhana bhakti or devotional service in practice. The result of sadhana bhakti must be ecstatic love, attachment for the supreme Personality of Godhead, which is also called prema-bhakti.
In the neophyte stage, sadhana-bhakti includes faith, association with devotees, and practicing devotional service.
Thus, one is freed from all unwanted things when one then becomes fixed in devotional service and increases his desire to act in devotional service.
Thus one becomes attached to the Lord and his devotional service. At this point, Śrī Caitanya Mahāprabhu replied, this is all right, but still you can speak more on the subject.
Rāmānanda Rāya then replied, ecstatic love for the Supreme Personality of Godhead is the essence of all perfection. Namaam Vishnu Padaya Krishna Prishtaya Bhutales Bhaktividanta Swamini.
Namaste Sarasvati devi Gurawani Prachalny, Nirviše na Vadi, Paschatia de Suttayne, Vanchakal Patrube Schakripa Sindu Belcha, Patita nam Pawan Biovachne Bionamor Jai Sri Krishna Chaitanya Prabhunitananda.
Sri Dvaita Gadhat Hara, Sri Vasadhi Gaura Bhakta Vrinda. Hare Krishna, Hare Krishna Krishna Krishna, Hareh Haleare Rama Hari Rama Rama Rama Hare Hare. Bagadin Prananda Mobhagate, Burushaya Tugin, Swasyastu Shwasi Kalakpa
Sidatam dayantu Budani Shivam Mitodia Manashabadramba Jatata Dokshachi,
Significance of Chaitanya and Ramananda conversation
Avishum no Matirapya Hay to keep Ajano So this conversation between Śrī Caitanya Mahāprabhu and Śrīla Rāmānanda Rāya on the banks of Godāvarī River contains a very deep philosophical truth.
In fact, all the siddhāntas of Gauḍīya Vaiṣṇava school of thought are encapsulated in this particular conversation. It's extremely deep. And basically everything which you need is there
in this one chapter of Śrī Caitanya-caritāmṛta. From very beginning level of spiritual advancement up to the highest possible ranks of devotional experience.
But uh I took this particular verse and the whole conversation uh to make a little very short review of this conversation as
an answer to Sacīnandana Mahārāja's question. Because I think Śrī Caitanya Mahāprabhu in this conversation from the very outset, from the very beginning, gives a very profound answer why
sometimes it is so difficult to change oneself.
And what has to be known for us so that we will be successfully traversing the spiritual path, coming from one stage into another stage and ultimately would achieve the supreme goal.
Well, sometimes it's difficult, sometimes it's tedious, and we chant this mantra Hare Krishna and we think: you know, why only Hare Krishna? Why not something else? Why not something more exciting?
Because Prabhupada he used to say that variety is the mother of enjoyment and we want to enjoy and Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Hare, Krishna and again Hare Krishna Hare Krishna Krishna Krishna Hare Hare and again Hare Krishna Hare Krishna Krishna Krishna Hare Hare.
Why? And uh and uh sometimes we feel that nothing works, and you know, there's no love in my heart, and everything else is the same. Anyway, so what I wanted to say from the very beginning
is that Sri Chaitanya Mahaprabhu starting this conversation asks an extremely important question. Asking Rāmānanda Rāya, who is a very great scholar and very great devotee,
you know, starting the conversation, Chaitanya Mahaprabhu asked him, please quote the shloka from the scriptures. Because again, it's very important that he specifically says, please quote the shloka from the scriptures.
He doesn't want you know to hear some concocted philosophy. So many people nowadays have very fruit or how not fruitive very uh creative creative mind.
Yeah very creative mind and you you you know, you go to this new age of bookshops and you know there are so many different varieties. Do this and do that and this practice and that practice.
And uh ayahuasca, what what is it we we were talking yesterday. This drug from uh whatever it is, you know, so many, you know, this mushrooms and this and that.
So Chaitanya Mahaprabhu he is very orthodox in this sense. He doesn't believe in all this you know imagination and concoctions. He says, please give me some uh very authoritative answer
but uh the question which he says please quote the shloka about sadhya about the goal of life uh Usually when people are seeking for a spiritual path they immediately ask the different question from the outset.
They ask: please show me the pass, show me the practice. What am I supposed to do? Give me the mantra. Explain to me, you know, what am I supposed to do? Give me some posture or whatever.
Chaitanya Mahaprabhu doesn't ask all this stuff. He's asking, please tell me the goal. And it's very important, and that's actually my main point, which I want to speak about today.
I think that our Our failures on the spiritual path sometimes, or maybe quite often, occurs because we are not really fixed in the goal. We are doing the practice. We're following regulative principles.
We are not eating meat and we are not drinking beer, which is glorious in itself. But it doesn't help in the long run in a in a very significant way.
It helps in a certain, you know, in a certain area, but it doesn't really change. And we chant mantra.
But uh what I want to speak today uh how important it is for us, for ultimate success, to be fixed in the real goal, to understand the goal, to understand that this is my goal, that this is the goal which I want to relay, that I really want to achieve, and then only practice.
What I want to say, and that perhaps is the main point which I want to prove in this talk is that our experience in this life, not necessarily in Jagannatha Baladeva Subhadra.
What I want to prove in this little talk is that our experience in this life not necessarily on the spiritual path, but any experience which we have in this life very much depends on the goal which we have.
Less depends on what we do. Definitely depends on what we're doing.
Impact of goals on spiritual experiences
But there is a very strong dependence which is sometimes overlooked or not very clearly understood that the experience which we get really depends on our goal.
Recently, we had just a couple of days back we had a very interesting and inspiring conversation with Śacinandana Mahārāja. And we were talking about spiritual experiences.
And we said, you know, there are so many religions in this world. Christianity is there, and Muslim religion is there, and Buddhists are there.
On the way here we saw some Buddhist monks in very bright robes, very happy Buddhist monks. And it would be very stupid to say that they don't have genuine experience, spiritual experience.
And Jewish religion is there for thousands of years, it's there, and you know, they're doing some practice.
And definitely, there is no practice, there is no spiritual practice in this world which would not give somebody some special experience. Otherwise people would not follow it. This path would not be would not exist.
It only exists because it gives some inspiration, because it gives some uh energy and some you know some uh perspective which is new and ultimately gives some relief from sinful activities and so on and so forth.
But at the same time, sometimes these spiritual experiences and the concepts which people have. So bewilder it it's it's such a bewildering mental m variety of it.
You know, somebody says only Jesus can save you. And if you follow other religion you will go to hell and somebody else says you know no only you know if you follow the prophet Muhammad you will be saved and and they have different experiences.
What is it? And people who have materialistic understanding, they look at this from this materialistic point of view and they say, this is all concoction, this is all imagination.
People just, you know, they just, you know, they're sentimental, yes, yes, yes, yes, yes. Yes, they have experience because they're a little crazy, so let them have their crazy experiences.
So uh obviously, you know, deny somebody else's spiritual experience is not fair. Who we are to say that you don't have the experience? Can I come to church and say you all're, you know, you all're crazy people?
No, they are not. Obviously, they are nice people, they're good people, obviously, they have some experience, and of course, it's very stupid to say that this is all imagination.
Imagination would not keep people inspired for so long. Imagination is not enough. And people have such profound experiences.
They they encounter with God sometimes and they speak with God and you know so many other things are there. It's completely stupid and even unscientific to deny all these experiences, uh saying that this is imagination.
But why it is so different? Why it is so different? And why I don't have so much experience. These two questions are connected with each other.
What I want to say is that the experience which different people have on different paths, very much depend on the goal which they have. And so it's not only the practice itself, so many people do the same practice.
But the results are different. Why? Because they do the practice differently depending on their connection or their um uh I mean their yeah their connection with the ultimate goal which they want to achieve.
Therefore, Śrī Caitanya Mahāprabhu, he asks from the outset, from the beginning, this question. He doesn't ask the question, please explain to me what I am supposed to do.
He says, explain to me the goal. What I am supposed to do, I will figure out. It really can be derived if we establish very clearly what is the goal.
And you know, there is this very famous novel by Lewis Carroll Ellison in Wonderland.
When the Alice is, you know, sh she's lost in this Wonderland. And there is dark and she's you know going through this different path in this forest, and she's lost.
And then this Cheshir cat appears and this Alice asks him different questions.
There is a difference between the uh conversation between Alice and Chishir Chaitanya Mahaprabhu and Ramananda so she asks him exactly the different questions. She asked, can you show me the way?
And Chischer Chesher Cat, being very philosophically minded Cat, he asked, it really depends where you want to come. And she says, Oh, it doesn't mat it doesn't really matter. I want to come somewhere.
He said, if you want to come somewhere, you just go some path and uh you will reach somewhere if you go long enough.
So uh as funny as it may sound, uh this is very much similar to what majority of people are doing in this life. They are immediately asking, please show me the way. And they're not really asking where they want to come.
And usually people say if you go long enough you will come somewhere. But where?
So therefore again uh Sri Chaitanya Mahaprabhu is uh giving us this very important example that immediately, first of all, we have to understand the goal.
Distinguishing between goal and practice methods
What is the most funny? Chaitanya Mahaprabhu asks this very clear question, extremely clear question. Please tell me, Sadhya, what is the goal which I am supposed to reach? What does the scripture say about the goal?
And Ramananda Roy starts offering him different suggestions which are there in the Vedic literature, but he doesn't speak about the goal. He speaks about the methods.
He doesn't speak about sadhya, he speaks about sadhana. You know, it sometimes may it may, you know, look a little funny.
You ask one question of course it happens very often in our day to day life you ask somebody one question and he gives you very definite answer but completely different answer so that's exactly what's going on.
Chaitanya Mahaprabhu is asking what is the goal and he says the goal is do this.
Because the first answer which Ramananda Roy gives to him is just do varnashrama. Varnashrama, you know, but varnashrama is not the goal. And Chaitanya Mahaprabhu says, no, no, this is not the goal. Give me some other suggestion. And one after another, he rejects different suggestions, which we will give a little review a little later.
But what I want to say is that it's not by accident that Rāmānanda Rāya is testing his disciple and in this particular conversation, Caitanya Mahāprabhu is playing the role of his disciple.
Because again, usually people are in a hurry to give me some practical trick.
You know, I'm sure Satyanārāyaṇa Mahārāja can confirm it and I can confirm it from my experience being a preacher, people are looking for a trick.
People are looking for some little method which will miraculously change everything. Just tell me what to do. Tell me what do, you know, I'm not interested in philosophy. Tell me what to do.
But again, this is a completely wrong attitude. You will never reach the goal. No matter how good is the practice which will be offered to you, you will never reach the goal unless you know the goal.
You will never be able to practice it properly, and you will never be able to really transform unless you very clearly understand where you want to come.
Because, and this is another point which I wanted to make because actually our experience usually what we say is that our future depends on our present, right? What we do in the present, it defines our future.
But in reality it's not only like this. In reality, future oftentimes defines our present. Because when we set a goal, is it a future? Goal is in the future. Goal is the state which we want to achieve, isn't it?
Does it define our present? It does. It does.
And the again, what I want to say is that we will not be able to practice properly with all intensity unless the goal is firmly established and in this way the goal will be able to influence our present.
What we have at present is that because our goal yes love of God. We all want love of God.
In our Hare Kṛṣṇa temples there is a very peculiar tradition: before chanting Hare Kṛṣṇa mantra in the morning, before this mantra meditation, uh, we list uh ten offenses against the holy name, which we're supposed to avoid. You know it's it's very funny tradition. Let's repeat what we're supposed not to do. So anyway, so and then at the end traditionally there is a saying, you know, and in this way we will achieve the goal of life.
Krishna prema! And usually it's being pronounced in such a intonation that it's just you know you can understand that people don't relate to this goal. And we will achieve the goal of Krishna prema. Nobody believes in it.
Nobody understands what Krishna Prima is. And no wonder that people are doing something and then they're not achieving the goal because they don't have the goal. Because the goal is not very clear in their mind.
And let us see what Sri Chaitanya Mahaprabhu is doing in this conversation; he is very clear what he wants to achieve. Please be careful. I understand that this is— you probably wanted to hear some nice stories, but
uh please bear with me, I came from a long distance,
Rejection of superficial spiritual proposals
so I will tell you something important stories. See again, if we very minutely try to analyze what is going on in this conversation, we will see that uh Ramananda Rai is offering
different suggestions or different conceptions which are very common among people. As far as the spiritual life or religious life is concerned, if you ask any passer-by in the street of Berlin, what is spirituality?
The first answer which you would be given probably would be spiritual life is something you live some nice life, you follow some principles, you don't commit sinful activities.
You know, people know that spiritual life means some self-restraint and some purification of the heart, isn't it? And therefore, uh Ramananda Raya says, yeah, you want to know the goal of life?
The goal of life is just to lead a nice life. Follow this principle or that principle. Because this is what varṇāśrama is all about. This is the first offer which uh Ramananda suggests. He says, just be nice.
Did you hear this advice? Be nice. Be nice. Don't drink and don't, you know, don't kill, and everything will be okay. God will love you. Caitanya Mahaprabhu says, no, this is some cheating. No, that's not enough.
You know, he says that cannot be the goal of life. It cannot be. He doesn't reject Varnashram as such. Sometimes people say very wrong thing.
They say that Caitanya Mahāprabhu rejected varṇaśrama. He didn't reject varṇaśrama. He was a member of the varṇaśrama system. It's a very nice social system.
Śrīla Prabhupāda, in the purpose to these verses, he says how glorious varṇaśrama is. Prabhu rejects varṇaśrama as the goal of life. But he doesn't reject it as the means, as the tool.
The problem in our society is that people very often mix the goal and the means to achieve the goal. And they take the means to achieve the goal to be the goal.
Like most of the people, if you ask them what is their goal in life, they will say to become rich, to become successful. Is it the goal of life? Money is not the goal of it, it's a means. It's not a bad means.
It's a good tool. We all need money. Sannyasis also need money. Everyone needs money you know, to survive. But that's not the goal. You know, and you ask somebody else, and he will say, I want to become healthy.
Is the health the goal of life? You know, if you come to me and ask what is the goal of life, I say, the goal of life is to be healthy. Is it is it a satisfactory answer? No.
The goal, uh the it's not the goal itself. It's just a tool. And we live in a civilization which always mixes it.
You know, people, I once was present in a big academic gathering and there were scholars, and one scholar came and he started speaking and he said: We live in a civilization which very well can answer the question how, but doesn't uh know the answer for the question what for.
The people, you know, they have brilliant idea. Let's go to the moon. Hey, let's go to the moon. We will figure out how. For what? It doesn't matter. Let's go.
We will figure out later when we are in the moon. Let's go to another planet or anything else. You know, this is a very amazing civilization. We can answer the question how, but we don't know the answer for what.
And Caitanya Mahāprabhu is exactly this is what's going on. Rāmānanda Rāya is offering different suggestions, and Caitanya Mahāprabhu says, no, this is not, this doesn't answer my question.
So the first conception, the first thing which Rāmānanda Rāya offered, varṇāśrama-dharma, basically means good life, pious life, be good, be good as be a good citizen.
You know, and vast majority of the people say that this is this this is the goal of life, this is religion, this is great achievement. Caitanya Mahāprabhu says this is nothing. Why?
Because it does not have anything to do with your real nature. The goal of life has to be related to who you are. And all this uh saying is not really related to our real real nature.
So then uh Rāmānanda Rāya gave another suggestion. He says, Oh, you give everything to God. Yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat yat tapasyasi kaunteya tat kuru mad-arpaṇam. Madarpanam.
Do whatever you do as an offering to God. Is it a good suggestion? It's a very good suggestion. Caitanya Mahāprabhu says this is this is you know it's a joke, he says. Again, why?
Because most of the people they think that this is what spiritual life is all about. And sometimes we think that this is what spiritual life is all about.
Sometimes we think, yes, I have to follow the regulative principles and you know and chant my 16 rounds. For what? Because we don't say it openly, but deep in the heart we think, you know, then I will not go to hell.
One disciple of mine, she said, I was chanting this, she said, I don't chant now 16 rounds. And she was very adamant about this. And she said to me, and I really liked her stance.
She said, because I don't want to do it as a tick exercise. You know, there is this, you know, when you put the tick. Tick here, tick here, tick here. You know. Yeah, I put a tick. Today I chanted 16 rounds.
And you know, when I die, I will tell, see, see, I have all my ticks there. Don't touch me. I'm I'm I'm okay. I'm alright. She said to me, I don't want to do it as a tick exercise. But why do we do it as a tick exercise?
And we do it only because we have this conception, preliminary conception, which Rāmānanda Rāya offers first. Just be good person. Yeah, I'm good, I'm good, I'm good. Fine. But this is not this is not the goal.
And then, you know, yat karoṣi yad aśnāsi yaj juhosi dadāsi yat do everything for God. This is very high conception. Very high. Isn't it? Very high. Caitanya Mahāprabhu says this is a joke. You're bewildered.
He doesn't say this, but he says, don't think that I'm a bhakta in uh Hare Krishna temple somewhere. I want something real, I want the real answer. So one after another he gives different suggestions.
You know, ultimately Caitanya Mahāprabhu, Rāmānanda Rāya says, Sarva-dharmān parityajya mām ekam śaraṇaṁ vraja, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ. Sharanam Raja, Hamtam Sarva Papi Byomoksyami Masuchaha. You know, every devotee knows this verse.
This is the last verse of Bhagavad-gītā. You know, the Bhagavad-gītā is such a glorious book. Krishna himself says this.
Caitanya Mahāprabhu says, oh, this is external. How is this this is external. Well, how shall we understand that this is external?
Again, because it doesn't say anything positive about who you are, and in this way it doesn't say anything about what is your real goal in life should be. Because this is again external, you know.
But for for most of the people, you know, if somebody rejects everything, sarva-tyāg, you know, renounces everything, becomes monk. They say he's saint. You know, isn't it the definition of the saint?
He gave everything, he gave his wife, and then you know everything. Maybe it's not so saintly, but but you know he he lives in as a monk. He must be saint.
Caitanya Mahāprabhu says no, he's a pretender. He says, no, this is not the goal of life because it has nothing to do with the nature of me, of myself. And therefore it cannot be the goal of life.
You know, first you have to understand who you are, and then you have to clearly define what it is.
And then ultimately, here and in the previous verse, Rāmānanda Rāya suggests something which Caitanya Mahāprabhu for the first time says, eha hoy, he says it's alright.
And what Caitanya Mahāprabhu says it's all right, premā-bhakti sarvasādya-sāra. Rāmānanda Rāya always says premā-bhakti is the goal of all, it's the goal of all the, you know, it's the goal of all goals. Premā-bhakti means, uh, loving, devotional service and Caitanya, yeah, it's all right.
It's all right, go further. How we should understand this? He's not ecstatic, he is not excited about the suggestion. He says, yeah, yeah, it's okay, it's okay, go further. Why?
Again, because if you only know that premā bhakti is the goal of life, you will not be able to practice premā bhakti. You will not be able to practice it to achieve this goal.
Because again, basically what he says why Caitanya Mahaprabhu rejects all these things because you know it doesn't really clearly explains the real goal which you can relate.
What I want to say is that if we really want that the future would influence our present.
I we really want that the that we practice Krishna consciousness in a proper way, we have to search inside ourselves and in the books and in our association with other devotees, the goal which is really inspiring to me and which is really a I mean not.
Please rewind. What I want to say is not this.
What I want to say is that first of all we have to know the highest goal, the highest possible goal of the soul. First of all, we have to understand what will make me as a soul completely happy.
Because if we take any situation in material life and if we try to, you know, by our imagination think that, you know, you achieve this goal. So So what what?? So what? So what?
We have to find some situation about which we will say, aha, yes, yes. This is the only state which will make me completely, totally 108% happy.
This is the only position which uh by achieving which I will not think that uh I need anything else. You know the and this is itself is a very difficult task.
Because again what I want to say is that people are usually very confused, and if you say to them, you know, Bhakti-devi or whatever, they cannot relate to it.
It's a difficult to us because you have to uh you cannot even find it in your heart. You cannot find it in your heart. You can only get it from somebody who knows that this is the goal.
And therefore, for the first time, Caitanya Mahāprabhu was a little uh little positive about uh uh Rāmānanda Rāya's suggestion when he suggests that you should hear when somebody speaks about the goal of life.
For the first time, Caitanya Mahāprabhu was a little excited. He said, yes, it's alright, it's alright.
So what I want to say is that first of all to achieve the goal we have to set we have to to achieve this high goal, we have to have the goal, to have this goal, we have to hear somebody who really has this goal in the heart.
His desire has to become our desire. Because if his desire doesn't become, this desire to to serve Krishna in Vṛndāvana, which is the highest goal, is not an ordinary thing. You cannot find this in normal bookshop
in the you know esoteric bookshop or whatever you you cannot even find it in your in your heart and therefore Caitanya Mahāprabhu was looking for Rāmānanda Rāya.
Actually the real purpose of Śrī Caitanya Mahāprabhu to go to this pilgrimage, you know, South Indian tour, was not to preach Hare Kṛṣṇa Mahā-mantra, was not to do this.
Transformative power of hearing from devotees
His real goal was to meet with Rāmānanda Rāya and to hear Rāmānanda Rāya. Because it's very interesting, Śrīla Jīva Gosvāmī explains when we hear somebody.
That's why Śrī Caitanya Mahāprabhu for the first time accepted the proposition of Rāmānanda Rāya when he said, When Rāmānanda Rāya quoted this verse and he said that the goal of life is to hear somebody speaking about Kṛṣṇa and in this way conquer over Kṛṣṇa, Caitanya Mahāprabhu said, yes, it's okay.
Why? Śrīla Jīva Gosvāmī explains that because by hearing we get some experience. Hearing is not just a passive process.
When we hear somebody who has realization and we really open our heart to what he has to say, something very significant is happening within our heart.
There is a channel, very subtle channel, which is established between my heart and the heart of the speaker.
And through this channel, if I open my heart towards what he has to say, uh very many good things can come to my heart. Therefore, Śrīla Jīva Gosvāmī says, kiñcid-anubhūti-sāt. By hearing you get some experience.
Sometimes I'm sure you must have this experience yourself.
You know, you hear somebody, and then you get some desire which has never been there in your heart, or you get some experience, or some feelings which was never there in your heart.
You hear some good lecture, and then you go out and you want to embrace everyone, and you know, and you want to say to everyone: don't drink this beer and don't eat barbecue, and you know you get amazing you get the experience, you get the real experience.
So, you know, Caitanya Mahāprabhu, he was rejecting everything else which was external to the nature of the soul.
For the first time he accepted the proposition of Rāmānanda Rāya, because in this proposition, Rāmānanda Rāya said: here I will tell you some practice which is still not the goal of life, but practice but very important practice which can really indicate to you the goal of life, the real goal of life.
And therefore, Caitanya Mahāprabhu said, this is all right. For the first time, he said, everything else is external in a sense that it's really external.
It's good, you know, all these propositions are not bad, but something can be changed in us only when we hear somebody. You know what is goal? Goal is the desire.
If you notice, Śrīla Prabhupāda, he finishes his purport by this statement. He said one then becomes fixed in devotional service and increase his desire to act in devotional service.
Ultimately, to achieve the goal we have to know how to increase our desire more and more and more and more and more.
What's going on and what Śrī Caitanya Mahāprabhu wants to show to us and what Rāmānanda Rāya is showing to us is that we have to. We have to set this very high goal.
The high goal, and this high goal has to be very concrete. Caitanya Mahāprabhu is not satisfied when, uh, Rāmānanda Rāya says prema-bhakti. Because what is prema-bhakti?
You know, prema bhakti means loving, devotional service. And everyone can say, I have loving devotional service. Anyone can say you know I have love in my heart, right? And I'm serving God with love.
And I'm chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma Hare Hare. You know, again, uh what I want to say to achieve the goal, you have to be extremely clear what is the goal.
Caitanya Mahāprabhu is not satisfied with prema bhakti because it's not clear. Rāmānanda Rāya says, uh no, the uh you know your goal is next Caitanya Mahāprabhu says it's okay, it's okay, but it's not so clear.
Then Rāmānanda Rāya says, no, you have to serve the Lord as the friend. And Caitanya Mahāprabhu says, oh, this is very good. This is already something which is much more concrete.
And then he says, but go further, go further, go further, go further. And Rāmānanda Rāya will explain in more and more details what you have to achieve, what we want to achieve.
Because again, unless we are very clear what we want to achieve, we will never achieve this. We will achieve something if we go long enough. Somewhere.
But we have to know very clear what we want to achieve and then we have to know from where I can get uh the increasing desire to achieve this particular goal. Then only my practice will bring me to this goal.
Basically, every day while waking up, I have to remind myself this is my goal. My goal is not even Krishna. My goal is not even love for Krishna. My goal is love for Krishna, how the inhabitants of Vṛndāvana love him.
Why Christians have their experience? Because they have their goal, they have their relationship and their understanding of what is the goal. So they will have accordingly their experience. We have our goal.
And we if we want to have the experience, we have to be very clear about what is the goal. And then we also have to be very clear how to increase our desire to achieve this particular goal.
And therefore, in our tradition, what we have, first of all, we have sādhu-saṅga when we hear people who speak about this. And second of all, we're supposed to read how the inhabitants of Vṛndāvana love Krishna.
How Mother Yaśodā loves Krishna. In which way she loves Krishna.
Reasons internal transformation fails to occur
And you know if we hear it from some source and if we read then the same desire will definitely appear in our heart and when it will become sufficiently strong, then only our practice will bring us to this goal.
Why the transformation, coming back to the original topic which I announced. Why the transformation does not take place?
Uh my solution tonight, besides all other things which are there, all other factors which are definitely there, is that we don't have a properly established goal in our heart, we don't believe in this goal, we don't really want to achieve this goal.
We have some other goal. Liberation is a nice goal. I don't want to suffer in this world. I don't want to be born in this world again. No, not again. Not again. What shall I do?
Chant Hare Kṛṣṇa, no problem. I will chant Hare Kṛṣṇa. But Hare Kṛṣṇa is not for this. For that you can do some pranayama or whatever. Or chant om or or or take some mushrooms. I don't know.
I don't know, maybe not easier, but uh Hare Kṛṣṇa is also way but uh I I I'm not talking about this. I am talking why the transformation doesn't take place.
The transformation doesn't take place because uh for transformation to take place we need to concentrate all our energy into this.
And therefore, we have to be convinced, completely sure, you know, when people have very clear goal, even if it's ridiculous goal, but if they have the goal very clear in their mind, they achieve it. No doubt about it.
You know, they become rich or they become some some other, you know, they they because they wake up and they think this is my goal.
You know, all those people who have the special you know notebooks, this is my goal to remind themselves and reaffirm, it's it's all artificial ultimately. If you have goal, you have the goal.
But again, because we are not so established in this goal, we have to read, we have to associate, and we have to remind ourselves again and again and again.
But the most important is that during some spiritual practices when we are in the association of devotees, we have little glimpses of what it means to achieve this goal.
How nice it is when the heart is completely pure from envy and everything else and only loves Krishna and how beautiful Krishna is.
So what we have to do also, because sometimes we say that this is some, you know, some not very significant experience or whatever. We have to collect these little specks of experiences in our heart and remind ourselves again and again and again about these krásne experience.
We meditate on this experience. Like probably many of you were in Vṛndāvana. And everyone who was in Vṛndāvana knows how wonderful Vṛndāvana is. Why should you be in Berlin? You can be in Vrindavan.
And that's what Śrīla Rūpa Gosvāmī tells us, tat tad vraja-, uh, you should live in Vṛndāvana. Even if you live in Berlin, It doesn't matter. It doesn't matter.
you can live in Vṛndāvana. It means that you have some experience in your heart. But the problem is that we have this experience in the heart, but we don't take it so seriously.
If we know the goal very clearly and know that this is, you know, Śrīmad-Bhāgavatam gives us experience, sometimes Hare Kṛṣṇa mantra gives us this experience, association with devotees gives us this experience, holy dhāma gives us this experience.
But this experience is real. Everything else is illusion. But somehow or other, we prefer to live in this illusion. Instead of living in this reality of the highest possible goal. Again, why?
Because we don't take it seriously.
So again, my little point, which I repeat many times already and I don't want to repeat it again, but I want to drive this point home is that to achieve success in our path of internal transformation.
One very important condition is to understand the goal and to relate to this goal. Not to officially put this goal in my door.
You know my goal is prema-bhakti, Kṛṣṇa in Vṛndāvana knocks three times and then I will open it. Not to do it formally, uh officially, without putting the heart. You know, Krishna is there.
Three requirements for genuine spiritual experience
You know that the goal which we have is a very peculiar one. To have any experience in this life, you need three things. To have any experience in this life, there's three conditions should be there.
One condition is uh you know the ability. For example, you want to eat a nice food. You have to, you want uh, you know, if if you want to have experience of a nice meal, the three conditions should be there.
First, the food should be there. So the opportunity should be there. Uh the ability for you to eat this food should be there. If you don't have tongue, uh and then the desire should be there, right? These three things.
If you have good meal and good tongue but no desire, you will not get the experience. For any experience in this life you need these three things. You agree with me? The ability, the opportunity and the desire. Right?
In case of Krishna Bhakti, you need only two things. To have the experience of Krishna Bhakti you need only two things. Which one? Out of three. Desire for sure. You definitely have to have desire.
What I want to say is that ultimately the opportunity is given by God. The ability which we have being the soul. But the opportunity doesn't depend on us.
And therefore, in one sense, it's easier in a spiritual life than in a material life to get a spiritual experience. But you still need the desire, and of course, the ability, ability is there.
You know, the ability is this uh you know the ability of the soul uh which is looking for happiness uh uh to to practice this it's there we have it and uh the what is actually and this is the again the main topic what is actually missing is the desire.
The opportunity will be given to you. The ability is already there. If you are the soul, you're not this body, you're the soul.
If you add to this ability and the opportunity which is uh Krishna is ready to give to you a strong desire, then the experience will be there.
Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma Hare Hare. So the only thing which you need is the strong desire. Everything else is already there.
The ability is there, the opportunity Krishna is ready to give to you. But desire, unfortunately, is not there.
Where to get the desire again uh from hearing and from associating from reading the books uh of Śrīla Prabhupāda and from being very clear that this is uh this is really what I want. And therefore, you know, even though we say sambandha abhidheya prayojana, the real sequence is that sambanda, I understand that I'm the soul, and then prayan. This is my goal.
Abide follows it. Abide or practice is the result of it. So, samband, prayodana, and then abhide. This is the proper sequence in our mind which is which has to be established.
And therefore, Śrīla Jīva Gosvāmī, when he describes this prayojana in his last sandarbha and his Prīti-sandarbha.
What he does in the beginning, he makes a very thorough analysis and he says, uh he proves to us philosophically on a very deep level, that love of God and not only love of God, love of Krishna in Vṛndāvana is really what we want. It's really what everyone wants.
This is the condition where only I can be completely satisfied. And if we look, for example, in Bṛhad-bhāgavatāmṛta by Sanātana Gosvāmī again we see he establishes this goal.
He says, this is not real, this this kind of mercy is not real, this is not mercy, this is not mercy, this is not mercy, this is the real mercy, this is the real goal.
This is uh you know, and I I I think the first endeavor which we have uh to have is to be firmly established that this is my goal, this is what I need.
And if this is established, then the practice will follow and the transformation will take place. If this is not established, no matter what you do, the transformation will not take place.
Because you will not do it properly with full vigor and full uh full desire and full uh full energy. This is this is basically what I wanted to say uh tonight.
I'm really sorry for being so boring, but I thought that this is this is important for us to really understand. Really again and again ask ourselves, do I really want this? Do I really want this? Or I want something else?
And I am only pretending that I want to love Kṛṣṇa in Vṛndāvana. And so many times people they do this and then you know they they become bewildered and they take some other path or try to pursue some other goal.
So uh but if we are convinced, then for sure we will have success. Kṛṣṇa will make sure that we will have success. If we are not convinced, Kṛṣṇa is also not convinced. You know, if we are not convinced what we want, Kṛṣṇa.
Kṛṣṇa is very intelligent. If we want something else, Kṛṣṇa will give us something else. Don't worry, you will get what you want. But you will be cheated. By whom? By Krishna? No. By yourselves.
So we came to this amazing movement where we can get something really amazing. Don't allow yourself to be cheated. So that's the only, the only little message which I want to say.
It's simple but at the same time not so simple because again uh it requires some endeavor to establish this goal firmly in the heart. And then you will achieve it, no problem.
And when you will achieve it, please remember about my fallen self. And pray for me at this moment. Okay, thank you very much.
Progressing through stages of sadhana bhakti
The question is that I said in the lecture that uh uh sometimes we chant japa as a tick exercise and it should not be the tick exercise, but in order not to do this, we we have to establish this goal very firmly in the heart, but at the same time it's not an immediate, it's it cannot be achieved so quickly.
So how what to do in the meantime? When the goal may not be established so firmly uh but you know th that's that's the question. Srila Prabhupada explains this at the end of the purport.
He says the result of sādhana-bhakti must be ecstatic love. Attachment for the Supreme Personality of Godhead. He very emphatically says this. The result must be ecstatic love.
In other words, we have to understand that this is the goal of sadhana which we have. Which is also called premā-bhakti.
In the neophyte stage, sadhana bhakti includes faith, association with devotees, practicing devotional service.
Thus, one is freed from unwanted things, then becomes fixed in devotional service and increases the desire to act in devotional service.
So what Prabhupada explains is that this ladder, bhakti ladder, which is there serves as a very important tool for us. Unfortunately we don't use it as a tool sometimes. You know, if we are in a very initial stage of our devotional service, then our goal which is achievable
and real, and also which we can relate to is sādhu-saṅga. sādhu-saṅga.
I have to have very ardent desire because I understand that I can only get something higher if I intimately associate with sādhu, it doesn't mean you know close physical association.
It means associating the heart. It means that I have to open my heart to his message. I have to really be on the safe wavelengths. And if I achieve this goal of you know sādhu-saṅga, then
my next goal is to really systematically hear the message which sādhu is giving to us.
Not in a chaotic way as we usually do, you know, please tell me about rāsī-līlā as soon as possible. Otherwise I will go somewhere else. I will leave this town. I heard so many things, you know. I'm leaving as well.
One friend of mine said, you know, you cannot leave ISKCON, but to join ISKCON would be a nice idea, you know.
Those people who want to leave have never joined. Because this is Kṛṣṇa consciousness, the idea of Kṛṣṇa consciousness. So, what I want to say is that our next goal is to practice in a very proper way.
Which again we can relate to, to worship God in a proper way. And then while doing this we have another goal to purify the heart from unwanted things.
Because we all know that we have so many programs which are there recorded in our subconsciousness and if we really want to purify the heart, it's again a very real goal which we can relate to.
And in the meantime, while associating with sādhus, we can increase our desire more and more and more. And still we have to see the highest goal.
We have to at least theoretically understand that there is nothing higher. That this this is what I want. Krishna is so nice.
Like recently I met with one lady who just came. And she just recently, you know, met devotees and started associating with them.
And she wrote to me very beautiful things. She said, now finally I know that God is very beautiful, useful person and a very beautiful place and I want to go there. So you know she already knows this.
And of course in the beginning we all know this, then we forget and we somehow rather think that he's an old uh you know nasty revengeful person who will send us to hell if we don't chance sixteen rounds every day.
We we somehow lose the the perspective.
And uh yeah whereas uh the real progress is that to make this perspective more and more clear to every day uh try to come little closer like you know if you have a telescope and you uh this binocular
and you make the focus more clear. So in the same way, you know all these scriptures they describe the goal. Try to make it m more clear because this is this is the goal.
And uh yeah, Śrīla Jīva Gosvāmī proves it. Proves it very very thoroughly. And everything else is nice, you know, psychology and astrology and you know and uh what not.
But uh uh it becomes very bad when it uh eclipses the real goal. It's nice if it has its proper place. It's very bad when it eclipses the goal.
And that's why this conversation of uh Ramanandaraych and Tanya Prabhu is so important for us to understand
Determination and decision making in spiritual growth
Na skoro, moi,
business there is a rule, if you have a goal, uh between you, your present state, and your goal, there is only one thing which uh which is in between, is your decision.
And if you take a decision, then you will do every day something which will uh approach you to go. Is it possible to uh adopt the same principle uh in uh spiritual life?
Um, Krishna says in Bhagavad Gita, "Vyavasāyātmikā buddhiḥ ekeha kuru-nandana." He praises this quality of determination of decision making. This is my goal, and Prabhupada he gives a beautiful story about the sparrow and the eggs.
Little sparrow, her eggs were stolen by the ocean, and the sparrow said, I will just, you know, I will try to dry it up if he doesn't give me back my eggs.
Sure enough, ultimately Garuda came and the ocean became very frightened and said, you better take these eggs. So, and this this thing is in Sanskrit it's called tittibha-nyāya, the logic of a sparrow.
From the ordinary point of view, this logic seems to be very illogical. What is so logical about little sparrow trying to dry up the ocean? It's not very logical, isn't it? But it's a great logic.
Tittibha-nyāya is this determination? Yes, I want to do it. And yes, Krishna will help. In this particular story, Garuda came to help. And that shows the law of nature.
If somebody has this strong determination, for sure the whole material nature will first try to dissuade you and check the strengths of your desire but then ultimately will say yeah yeah he's a nice guy let let him come to Krishna.
só sucede s'impreniem, starse-based-staraus sur le 8,
The question is uh sometimes people come to spiritual organization and they have this strong desire to achieve the higher goal and they're convinced that this is their goal and they practice it for a long time and after a long time they realize that uh it their real desire was uh you know the lack of love which they didn't get during the childhood and they actually wanted to get it in this spiritual organization it often happens.
It's indeed often happens, and people who are somewhat deprived of love or loving affection during the childhood, they join some spiritual organization and they try to get what they were deprived of, so the question was uh you know uh does this practice in the meantime count?
Is it a real spiritual practice? So is this something which is wasted time? No, it's not wasted time. It's because you you realized that your motivation was wrong. And that requires the purification of the heart.
Initially, when you do it, some initial purification needs to take place for you to understand your real motives. Because it's unfair to expect that from the very beginning people will have very clear motives.
And therefore, this anartha-nivṛtti stage is there. Anartha-nivṛtti stage is when you really understand that previously my motives were not pure. But this is the clearing stage.
So this is the whole stage before prepared you for this moment when you realize that oh my goodness, what am I doing here? I am not really striving for this goal. My goal is different. My goal is quite low.
But you know, you need some time to preliminarily purify your heart to understand what is your real motivation. But that's still nevertheless is very important. So it's not wasted, don't worry.
No, to be ready to be to appreciate that. This is already cheating. So the the next the continuation of this question is that uh uh okay fine.
Uh after long a time you realize that this is uh the the the spiritual goal was not your real goal. Uh but uh what if you don't have enough time to establish the spiritual goal in your heart and this and that.
It's actually when you realize this you will do uh everything possible to to establish the proper goal in the heart. It's uh you know you don't need much time for this. Don't postpone it.
Don't say this time I will just, you know, take care of my birth childhood and next lifetime I will go to Krishna. No, no, no, no, no.
You just go to somebody and you listen to somebody and you just, you know, by all, by hook and by crook, you do it when you realize that my goal is not really pure uh try by all means find somebody who will help you to become established in this goal and don't say that no there's not enough time.
There is enough time, there's plenty of time. Krishna is there.
Overcoming internal doubts and material tests
And he says, yeah, if you says there's no enough time, yeah of course Krishna is not in a hurry 10, 10, Prabhupada, pro bius, we're se iduci. Znaú, cuidado,, 10, 2. If we decided very clearly that this is our goal, I'm going so what will be the reaction of Maya will she leave us alone or will she try to dissuade us from this pass?
Maya is very intelligent and she knows better. We may think that we are firmly established, but Maya will
try to say maybe you want this, maybe you want this so you know uh and uh when you're completely 100% firmly established Maya will push you in direction of Krishna but before that uh she will try to you you know push in an opposite direction.
I know it in my own example. It's a stupid example, but still I'll give it.
You know, when I became vegetarian in the beginning I was really shy and I didn't want to say that I'm vegetarian because you are living in all these meat eaters. But then finally they found out.
And every time when I would meet my relatives, they would say, when you will give up this stupid vegetarianism. You know, every time they would try to do it. And then at one point they stopped doing this.
And I asked myself, why did they stop doing this? And I realized that because I became completely convinced inside. And therefore they stopped doing this.
Because I was not convinced they were still trying to say, you know, yeah, just you know, be normal. But when I became convinced, then it's not a problem.
Sometimes we are very shy, you know, we are very shy being devotees, you know, strange. It's all hidden doubts, hidden or maybe not so hidden doubts. Hidden from ourselves. Others see it. We don't see it.
And Maya definitely sees it. So when you don't have any doubts Maya will help you. Until you have doubts, Maya will also help you to either clear your doubts or go for your doubts. Thank you. Okay, I guess we should go. Okay.
Machine, so we're jealous knack-o-depth. 1 Momenta, porque 10, 10 Krišne, która by the 100-67, 10
And
Aligning secondary goals with ultimate purpose
The question is that We have the goal of Krishna consciousness and there are so many other material goals and sometimes we uh you know go a little further away from Krishna consciousness and other goals take over how hard and become more attractive to us.
And then we come back to devotees and again we want to come. What to do in this period. Uh you know the as I said, other goals are not bad if they eclipse the real goal of life.
But if we try to adjust our goals in such a way that they are not contradicting our higher goal, but kind of bring us closer to this goal. And it's sometimes an art because Krishna
consciousness, Srila Prabhupada used to say that you don't have to deny anything, you just have to add Krishna. We have this very black-and-white mentality. Let's say Krishna or not Krishna.
And we always have this conflict, internal conflict in ourselves.
The real trick is not to be in this state of internal can bring us closer to Krishna and therefore this gradual process can bring us closer to Krishna and therefore this gradual process
is there and even Prabhupada, you know, he he was living the life of householder.
You know what we have to do, the point number one, we have to always associate with devotees which will give us strength to pursue the real goal.
And then, as far as the material goals are concerned, there are few categories of material goals. Some material goals are detrimental to Krishna consciousness. We have to give them up. They're not good.
They're really not good. We know that this is some goals which we really have to really have to understand that this should be given up. Other goals are maybe neutral to Krishna consciousness, they are okay.
And other goals we try to make this neutral goal so other goals that they are kind of favorable, they they help us in our ultimate goal.
And yeah, there are so many other things, but which we have to do, but we have to do them for achieving the ultimate goal. Why am I doing this? To achieve the ultimate goal.
And I have to all clearly understand how achieving this particular goal help me to achieve the ultimate goal. Then there will be no problem. But detrimental goals, yes, they have to be useless goals.
Why then they're they're foolish goals. They only seem to be the goals because we associate with people who have these goals. And we get infected or we get polluted or contaminated by their desires.
So be careful when it comes to association and try to always remind yourself. Just get up in the morning and say Krishna, Krishna, Hare Krishna. I am I'm yours and you're mine. Krish15-7 was 10-100, 1, 2, 10, 20, 2,
I hate us, sort of, culturally, I'm taking,
Uh it's simple, you know. Uh what is my real goal? Do I really want this goal? Uh and uh am I doing everything possible and impossible to achieve this goal? This is the question which we have to ask ourselves to be sincere.
You know, am I deviating from the goal? Am I going some other direction or am I coming closer? Because again this motivation is a very tricky thing. You know there is, people usually they rationalize their ideas.
Okay, I guess that's it. Sadlashiva Prabhu. Thank you very much. Thank you all very much. Hare Krishna. Thank you.