Bhagavad-gita 13.22
Бхакти Вигьяна Госвами · Нью-Йорк · 2019
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Invocational mantras and verse recitation
Narayanamnamaskritya, naramcha narotamam chaiva rotam, devim saraswatiasam, devim saraswati yam. Tadoja Mudirayam Hare Krishna. Hare Krishna. Good afternoon.
So So we will talk today about the philosophy of Krishna consciousness
and the practice of Krishna consciousness on the basis of Śrīla Prabhupāda's Bhagavad-gītā, as it is, and we will Prabhupada's Bhagavad Gita, as it is, and we will chant together the verse from the 13th chapter of
Bhagavad Gita, which is entitled Nature, the Enjoyer, and consciousness. And the verse number 22: Purushaha, Purusha, Prakriti, Staha, shi bunkte prakritijan gunam guna karanam guna sangaha, Guna Sangaha asya Sadasad
Yoni Janmasu Masu Purushak prakriti stohi, puršak prakriti stohi, bunkte prakriti jangunam, kurte prakiti jam, karanam guna sangosya sangosya, sadasadionijan maso, purusah prakriti stohi, prausak Bhukteprakriti Janguna,
bunkte katiambuna, karanambuna sangosya karamuna sangosya, sadasatyoni jan Maso Adasat Yoni Jan Maso Purushaha the living entity Prakritistaha being situated in the material energy.
He suddenly bhunkte enjoys prakritijan produced by the material nature. Gunan the modes of nature. Karanam Karanam the cause. Guna Sangaha Sangha the Association with the modes of nature.
Asya of the living entity sat asad in the good and bad and bad Yoni Species of Life Species of Life Janmaso Janmasu in Birth.
The living entity, translation, the living entity in the material in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with the material nature.
Thus he meets with good and evil among various species. Purport by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda.
This verse is very important for an understanding of how the living entities transmigrate from one body to another.
It is explained in a second chapter that the living entity is transmigrating from one body to another just as one changes dress. This change of dress is due to his attachment to material existence.
As long as he is captivated by this false manifestation, he has to continue transmigrating from one body to another. Due to his desire to lord it over material nature, he is put into such undesirable circumstances.
Under the influence of material nature, of material desire, the living entity is born sometimes as a demigod, sometimes as a man, sometimes as a beast, as a bird, as a worm, as an aquatic, as a saintly man, as a bug.
This is going on. And in all cases, the living entity thinks himself to be the master of his circumstances. Yet he is under the influence of material nature. How he is put into such different bodies is explained here.
It is due to association with the different modes of nature. One has to rise, therefore, above the three material modes and become situated in the transcendental position. This is called Krishna consciousness.
Unless one is situated in Krishna consciousness, his material consciousness will oblige him to transfer from one body to another because he has material desires since time immemorial. But he has to change that conception.
That change can be effected only by hearing from authoritative sources. The best example is here: Arjuna is hearing the signs of God from Krishna.
The living entity, if he submits to this hearing process, he will lose his long-cherished desire to dominate material nature.
And gradually and proportionately, as he reduces his long desire to dominate, he comes to enjoy spiritual happiness.
In the Vedic mantra, it is said that as he becomes learned in association with the Supreme Personality of Godhead, he proportionately relishes his eternal blissful life. Śrīla Prabhupāda kī jaya! Puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛti-jān guṇān, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu. yoni Janmasu. The living entity in the material nature thus follows the ways of life, enjoying the three modes of nature.
This is due to his association with that material nature Thus he meets with good and evil among various species.
Overview of Bhagavad-gita structure
Namaum Vishnu Padaya Krishna prestawutale, slimate bhaktividanta, svaminikinami, namaste saraswati, gouravani pracharini nirvisa sunyavadi, Vaschatari, Vancha Kaupatarovishak, Kripasinduryvacha, Vatitana Pavyu, Vaisnava y Namunama, Shri krishna Chaitana Prabunitananda, Sri Adwithara, Srivassadivora Bhakta Vrinda Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Rama Hare Rama Rama Ramaharehare Ajaanu Lambi Bujokna Kavadatu Sankirtanaikapitarokamalaya taksa viswambaro dvi java Yuga Dharma palo, Vandajat prayakaru karunavatar. Namasri tamu mati, sachi putramatraswarukam rupam tasyagra chamar purim maduriam Gosta Vati, Radakunda Giri Varama, Radiamadava, Pramtoya, Pratita Kripaya, Sri Guru, Tamma Tosam Yamtah pra vishi mamavachima prasukta sandeeva ja da ki wa shakti, dharaksu dama, anjam shahasti charana sramatbaga gardi, pranandama te puša ridu. Hare Krishna.
So we'll talk a little bit about this particular verse of Bhagavad-gītā, although Prabhupada wrote a brilliant purport to this verse, but to stress certain points of this verse it's worth spending some time deliberating on these concepts.
Actually, the whole structure of Bhagavad Gita is very peculiar, according to the commentators. The first six chapters of Bhagavad Gita explains the position of the living entity.
That the living entity is eternal, that the living entity doesn't die when the body dies. And that's in itself is a great relief. It's the best news we have ever heard. Because we're all somehow rather afraid of death.
Śrīla Prabhupada writes in the introduction to Bhagavad-gītā, that our very existence is in the atmosphere of non-existence.
The combination of eternal spirit soul with the perishable body which is constantly dying, which is in the process of dying and getting cold and being diseased, is a very incompatible. This combination is not a happy combination.
Even though sometimes we pretend that everything is fine. You know, in Russian, I'm coming from Russia and there is a very famous song: everything will be alright. Everything will be alright, alright, alright, alright.
Nothing will be alright. You will die. You will be sick, you will suffer. So, uh, but, but people, they're trying to kind of project this illusion that it's a happy combination, but ultimately
it's an incompatible combination. Because the spirit soul is eternal and body is dying.
Illusion of escaping physical death
And how can I really come in terms with this fact? It's not possible. Therefore, Mahārāja Yudhiṣṭhira in Mahābhārata, while he asked what is the most amazing thing in this world, he immediately answered
that the most amazing thing, ahany ahāni bhūtāni gacchan- iha he says that the most amazing thing in this world is that we see that everyone is dying. Ahany ahāni bhūtāni. Gacchantīha yamālayam.
Day after day after day after day, we see that everyone goes to this gacchantīha yamālayam, this abode of death. And still we think that somehow or other I will stay. We have this hope.
You know, we yesterday we were driving somewhere Actually every day practically in New York there is this ambulance with this huge sirens. You know, and you see it. It's somebody is going to yamaloka. Gacchantīha yamālayam.
But it's not about me. It's not yet me. So Śrīla Prabhupāda, he stresses this point in the introduction to Bhagavad-gītā when he says our very existence is in the atmosphere of nonexistence,
because we are in this asat atmosphere. Asat means temporary. Asat means something which is not eternal, which, which has the end. And we are eternal. And Krishna, by saying very strongly and explaining
this philosophy is actually liberating us from fear. He says you are eternal, don't worry. Don't worry. Don't be afraid. Nothing will happen with you. The soul is eternal.
It cannot be killed. Nothing will happen with the soul. Still afraid. Then in the next six chapters, this is the message of the first six chapters of Bhagavad Gita.
In the next six chapters, it is explained that behind this material nature there is a uh the Supreme Lord God who is uh more or less directing everything. Mayā prakṛtiḥ — what is this? Mayā-dhyakṣeṇa prakṛtiḥ.
He says that the whole material nature, sūyate sacarācaram, all the living entity, moving and non-moving, they are under my direction. I'm behind this. I am the doer. Don't worry.
It's not the president of America who is in charge, luckily for everyone. Ultimately, it's the Supreme Lord. He is the mover and He is the doer, He is arranging everything, He's behind everything, behind all the energies.
This whole material nature is just decoration. And behind the decoration that this this the puppeteer. And we are puppets. And the modes of material nature is like strings.
And we are, you know, we are working uh under this puppeteer and we think you know I'm great look how great I am we are controlled we are not independent.
And this is the message of the next chapters explaining how everything works in this material world: that there is God and He is the controller ultimately.
And another message of this middle six chapters is that because you are dependent, you are small living entity, eternal living entity, but because you are dependent you have to surrender.
Again and again Krishna explains this especially in the seventh chapter of Bhagavad Gita.
Material desire causes soul entanglement
He says, just surrender unto me. And that's actually the whole message of Bhagavad Gita. But in the last chapters, in the last six chapters of Bhagavad Gita, Krishna explains why it is so difficult for us to surrender.
We are living entity, that's a good news. There is Supreme Lord who is in control of everything, that's another good news. What is bad news is that we have to surrender to him. That's a bad news.
Because it's difficult for us. We have this minute independence given by the Supreme Lord, and we misuse this independence and this misuse of independence is called actually material desire.
And Śrīla Prabhupāda very beautifully explains that the material desire is the cause for undesirable situation which we are in. And we are all in a very undesirable situation.
Even though in this material world it is a custom, especially here, it is a custom to say, I'm alright, I'm alright, I'm alright. Everything is fine with me. You know.
Once I went to one friend of mine who was very sick and he he actually got an accident and he was laying in a bed and you know his one leg was up there you know and in the cast and asked him how are you? He said, I'm alright.
But we are all in the same situation, we are alright.
Just now before the lecture we were walking in the street and there was one uh one person, homeless person, sitting there on the walking street and he's just you know drinking some drink and we're walking by him and he's asking, How are you?
And the answer is, of course, we're alright, and you are alright. But we are not. We are in the undesirable situation.
And as I said, the message of this last chapters of Bhagavad-gītā is explaining the nature of this entanglement. We are entangled in this material nature.
Even if we know I'm the spirit soul, even if we know there is God, still, it's very difficult. Still, we are still here in the material world and we don't want to get out of here.
And in particular in this verse and purport, Krishna is explaining what is the reason of our stubbornness? Why we are stuck in this material nature?
It is said very clearly here: Purushah prakriti stolhi. Purusha is stuck in prakriti. It's very difficult for us to get out.
Even though the, as I said, the nature of the soul of consciousness and matter are opposite. They're not compatible. The combination is undesirable. It's not a compatible. It's not a good combination.
It's not a happy combination. Still, Purusha, as Krishna says, is completely stuck in this material nature.
False perception of material enjoyment
Doesn't want to get out. But why? Bhoktā prakṛti-sthān guṇān? Because he thinks he's enjoying this experience of associating with the material nature with material modes of nature. And everyone is in this position.
We are trying to interact with the material nature and we think that this interaction which our senses have with the sense objects is the enjoyment, is the meaning of life, is the happiness.
It's actually not happiness, but because of this misconception, it's a misconception, it's a mistake, but it's very deeply rooted mistake. And it's a mistake which nobody wants to correct.
That's the mistake which everyone just kind of likes it. It's a nice mistake, you know. And as Śrīla Prabhupāda says, what is the most amazing thing is that no matter which situation you are in, you think it's okay.
It maybe not the best, but it's okay. It's okay. It's okay. I'm alright. It's not so bad. You know, you may be born as a buck. You know, every bug thinks. It's all right, you know. I'm I'm a bug in America, you know.
We were just in Florida, and in Florida there is a special species of life which called love bugs. This is two bugs who always fly together.
They're, you know, they're completely, you know, they're stuck together and they're enjoying the sexual intercourse during the whole life which they live, you know. They they always there.
They fly together and of course the the ladies the in charge there. American love bugs anyway so I'm sorry for politically incorrect jokes but but it's a species of life.
You know, and they they think we're all right, you know, if if you would be able to speak with these box and you would ask them how are you, they would say, I'm okay, I'm all right. I'm living in Florida and I'm flying here.
And Śrīla Prabhupāda says that uh this is exactly what is said here, sadā-sad-yoni-janmasu. Because of this attachment to this experience of interacting with the material nature.
We are stuck in this nature, and therefore sadā-sad-yoni-janmasu. By being born from different species of life, from different wombs. And sometimes it's sad, sometimes it's a good body, like human body is very good.
But it's not always like this. It's not a guarantee that If now you're born as a human being, you will not be born somebody else. It all depends on your desires.
What Krishna is explaining here, he says that ultimately it's your desire. Whatever situation you are in, it's due to your own desire. We desire it.
And you know, become we everything which is happening is actually due to our desire. God is just arranging everything according to our desires.
It will be said uh in uh the next verse, in uh one of the next verses that Paramatma is sitting there and uh watching our desires.
Śrīla Prabhupāda explains that Paramātmā the desires is like a smell, aroma, which is emanating from the conscious soul. Tiny little soul is sitting within the heart, and the super soul is also there in the heart.
And little soul is emanating desires, and the Supreme Lord is smelling these desires.
Personal accountability for suffering
I mean Śrīla Prabhupāda says it's an aroma of the desires, but it's rather a stinking sort of odor which is coming from the soul. But Krishna says if you want this, okay, alright, no problem. You can have it.
But please don't blame me. But somehow or other living entity, they do everything according to their desire, and when it comes to reap the results of their desires, they blame God. God is unjust, God is bad.
Why did he make me suffer? He made you suffer. He didn't make you suffer. You yourself made you suffer. On the first place, because you wanted to enjoy and suffering is just the other side of the coin.
Enjoyment and the suffering in the material world they are inseparable. And even while enjoying your suffering, and then you suffer the results, that's very clearly explained by Patanjali Muni in Yoga Sutra.
How the consequence of every enjoyment inevitably, by the science, it's a scientific fact that every enjoyment ends up in suffering. You wanted to enjoy, here it is, Krishna says, do it, please enjoy.
Śivarāma Swami tells a very interesting story.
Once Śrīla Prabhupāda was in Māyāpur and he saw a big cockroach, you know, this Indian cockroaches, which are really, you know, very Maha cockroach, not just tiny little Western
cockroach, it's a big cockroach. And the cockroach was crawling on the floor of Śrīla Prabhupāda's room, and Śrīla Prabhupāda picked this cockroach up, came to the window, and put the cockroach outside of the window, you
you know, uh, and let him fall, and he said, "Here's the material world, enjoy it, it's yours it belongs to you. you So this is our position. We are crawling in this material world. Enjoy it. It's all yours.
Do whatever you like with it. So, but then we suffer as a result. Unfortunately, we suffer. Who doesn't suffer? Is there anyone who doesn't suffer? Nobody. Everyone is suffering here.
And Kṛṣṇa is very clearly said: what is the cause for this? The cause is kāraṇaṁ guṇa-saṅgo ’sya sad-sad-yoni-janmasu. Why do we born? Why do we transmigrate again and again and again and again and again and again?
In different species of life because uh we are used to certain um association with the guṇas and we like it. And whoever we are and whatever body we are, we like it. The hawk likes to be a hawk.
We as a human being look down at the hawk. The hawk, you know, especially in Vṛndāvana or somewhere in India, the hawk is there, you know, and we look down and this is so dirty and so abominable.
And then the hawk eats stool. But the hawk likes it. The hawk likes stool. It's Sunday feast for him. You know, if it's nice steaming stew, very fresh. The hawk likes it. Because he has the body of the hawk.
And when you have the body of the hawk, you will have to behave, Śrīla Prabhupāda says in the previous, you will have to behave like a hawk.
There is this story from Purāṇas that sometimes Lord Indra, because of the curse, he became the hog. He became the hog. Lord Indra was degraded to this position. And then and he was enjoying.
And Lord Brahmā came and said, you know, you go back, you become Indra. He said, No, no, I like it here. I don't want to become Indra. It's so much headache to be Indra. I like to sit in this pit of stool.
It's plenty to eat, and it's nice, and the weather is nice, everything is fine. So, this is our position, unfortunate position. It's a very humiliating position.
And of course, when we are born as a human being, there is some dignity in it. Therefore Krishna says, sad-asad-yoni-janmasu. Sometimes you are born in a good species of life.
But the problem is that we don't really appreciate it to the fullest extent. And therefore we do the same old business as anyone else. We are not going beyond it. We are not really using the capacity or the potential body.
And therefore it is said, kāraṇaṁ guṇa-saṅgasya. And Prabhupāda says this is this is the problem. The problem is that we are attached to this sort of happiness
Futility of satisfying material desires
and we think that to be happy we have to fulfill our desires. Prabhupāda gives the example and that he says, and I think he gives the example from his own life that once a man was dying.
And he's dying, his body is useless, but he still has the desire. And he thinks that if I fulfill this desire, I would be happy.
And Prabhupāda says that this dying man, he begs the doctor, doctor, please give me a few more months to live because I want to fulfill this desire.
And it is explained very clearly in the 11th canto of Śrīmad-Bhāgavatam that this desire which you have at the moment of death, this regret which you have, usually people when they are young, they think, you know, I I will be alright, I will be happy, this and that.
But then something goes wrong and usually something goes wrong, you know, this goes wrong. And for the time being it's okay. But when you hit 60, you kind of start doubting whether I will be happy or not.
But you still have a lot of hopes because you know it's not so soon. 60 is not so bad. And then you hit 70, very soon. It just goes like this. In the 70s you're really doubtful, and then you start thinking: what
how I would be happy if my life would be different? And you start playing out the different scenario of your life. If I didn't marry this nasty woman, I would be probably happy.
And Krishna is sitting there as the Supersoul and he notes down his in his notebook, you know. Aha. He wants to marry a different woman. Okay, no problem.
You know, so there is a record which is going on: the record of our desires. And all the desires which are residing within our heart, we will get another chance to fulfill these desires. There will be another life and another life.
No problem. Krishna is very tolerant and he is waiting, you know. Okay, let him enjoy this way and this way. He's actually waiting when we come to senses.
When we really understand that this is a hopeless position. It is hopeless. It is hopeless. Material world is a very nice place because it's so hopeless.
And as soon as you understand that it's hopeless, you will become happy.
If you want to be happy in this material world, just understand that there is no hope for you to be happy in this world. You immediately will become happy. There is a very nice story from China.
There was one man who was really angry, old man. He was really angry at everyone and he was, you know, and he was unhappy and very sad and everyone hated him.
He was living in a village and he was 70-year-old and then 80-year-old. And then at one point, uh the news uh spread through the village. This old uh Chinese person all of a sudden became happy.
And all the villagers ran to him and asked, "What happened to you?" You were so angry and so sad and so unhappy all the time.
And he said, Yeah, I was so angry because I always thought that something is wrong with my life and then when I will become happy, when I will become happy, when I will become happy. And then uh now I realized that I will never become happy and I immediately became happy.
That's the reason. I realized that I'm already happy. When we realize this simple fact that whatever we need is already there provided by God. He is there in charge. He gave us everything which we need.
And whatever He didn't give, thanks God He didn't give. Because we don't need it. Whatever we need, he gives. And please be happy in whatever situation you are. Accept it as a mercy of God.
Spiritual happiness through detachment
In this way, you will be free from these material desires, from this endless and useless, completely senseless chain of material desires, which is the cause of the perpetuation of your sufferings.
Material life is as it is. It's going on, it's everything is nice, the sun is there, the food is there, the nice association is there. But the real happiness is beyond the realm of material experience.
And that's what Śrīla Prabhupāda says in the purport: that you have to understand that there is happiness and you are capable of
experiencing this happiness proportionately to your to diminishing of your desire to experience material happiness.
As soon as you diminish your desire to experience material happiness, your ability to experience spiritual happiness proportionately will increase and you will feel it. No doubt about it.
If you have this, uh, if you're obsessed, I need to be happy, I need to be happy, I need to be materially happy, and you chant Hare Krishna, Hare Krishna, Hare Krishna, when I will be happy.
And Prabhupāda said chant and be happy. And when it will come? Śrīla Prabhupāda promised, why it doesn't come? Hare Krishna, Hare Krishna. When it will come, you will never be happy.
But if you will chant and you understand that you're already happy, you will be happy. Because that's the natural condition of the soul. The soul is happy.
What is unhappy is the combination of the soul and matter, and the hope for the soul to enjoy matter. This is the source of unhappiness.
And if you disassociate with this with this desire, you will feel the natural happiness which is there within the soul. And the Eleventh Canto of Śrīmad-Bhāgavatam, there is a very nice conversation between
four Kumāras and Haṃsa-avatāra. And four Kumāras, they're yogis.
And they came to Haṃsa-avatāra, the avatāra of God in the form of swan, and they asked, you know, we examine very carefully, all the senses and the sense objects.
And they say it's so natural. The combination of the senses and the sense objects is so natural. And then this combination of the senses, in the sense object and the mind, it's a perfect combination.
So naturally our senses like to enjoy. The eyes like to enjoy vision, the nose wants to enjoy good aromas. It's so natural.
They say how we can disassociate mind from the senses and from the object of the senses, which is supposedly the goal of yoga. And Hamsa Avatar gave a very important answer.
He said: the goal of yoga is not to withdraw the senses from the object of the senses.
Sometimes people think that the goal of yoga is just to withdraw all your senses from the material world, go to a seclusion, lock yourself in the cave. But Hamsawata says, no, no.
The goal of yoga is not to withdraw the senses from the sense object. The goal of yoga is to withdraw you from your mind. Because you are different from the mind.
The soul, the source of the consciousness is different from the mind. The goal of yoga is to explain to you that you're not your mind. Don't take seriously all the desires which are there in your mind, it's not you.
Just neglect them. Yeah, another desire. Very nice. Just watch how it goes. It will go. You are not this mind. You're separate. And you have happiness on your own.
You're happy on your own when you are not really attached to your mind. And that's the goal of yoga: don't be attached to your mind, don't take it seriously. The mind is like a child.
A little child, you know, he's crying and then you give him something and he's a very good, very good, and then the little child doesn't have any sense. The mind is the same.
The mind has all these demands and all these desires. Don't take it seriously. How do you deal with the little child? You know, if you take him seriously, he will make your life hell. Just don't take him seriously, you know.
Just pet him and say, yeah, yeah, very nice, very nice, you're very nice, you're very nice. And then he became peaceful. The same thing you should do with your mind. Yes. Mind wants something. Mind is crying. I want this.
Give me this. This is what you need. This is what will make you happy. You say, yes, yes, yes. Very good, very good, nice, nice. Nice boy, nice boy. He will forget it, no problem. After some time he will forget it.
And if he doesn't forget, you know, whatever it happens, it happens. Just don't take it seriously. You, as a spirit soul, has the dignity on its own.
Power of hearing spiritual sound
You're a dignified human being with the soul capable to love God. Try to develop this.
And Prabhupāda explains very beautifully in this purport how you can rise above this entanglement with the material modes of nature just by hearing process.
Because what is this entanglement? It's just misconception within our mind. It's just misunderstanding within our mind.
And if you change this conception within your mind, you will become peaceful, you will become happy, and you will develop amazing abilities which are innate to your soul. Now you're crippled.
Because of this association with this material body, you're crippled. Actually, the soul is very powerful. The soul is more powerful than this material energy. It's superior energy.
It's parā prakṛti. This material energy is is uh is is actually powerless. But the soul is very powerful. All the mystic, you know, the yogis who develop mystic powers, amazing mystic powers.
This is just little tiny uncovering of the potential which the soul, every soul has. You are extremely powerful. You are just crippled by the attachment to this body.
Which is steaming, which is the root cause of this attachment, is misconception. How should you correct misconception? Just hear, from the proper source. And we all know this experience.
I'm sure, I hope you all have this experience. You hear something which you heard so many times before, but then you hear it from the proper source and you realize this. That's true.
All of a sudden you say, Yes, that's true, yeah. Oh, so simple. You know, because the sound has this capacity to penetrate the coverings of the soul and go directly to the soul.
The sound has this capacity to wake up the sleeping soul to its real consciousness and the soul will understand, yes, I'm not this body. I'm the lover of God.
And of course, the main the most important sound in this regard is the sound of the Hare Kṛṣṇa mantra. Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Rama, Hare Rama, Rama Rama Hare Hare.
You know, this is the sound which, if it's coming from the proper source, if it's coming from the powerful non-dual consciousness of somebody who is not really a part of this world, who is actually living in the spiritual realm.
If this sound, if you hear this sound coming from this source, then immediately you will understand, yes, I am spirit soul. Yes, I'm happy already. I don't need to wait for happiness.
That's the meaning of Prabhupāda's slogan: chant and be happy. Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Hare, Hare Ram, Hare Ram, Ram, Ram, Hare Hare. You're already happy.
Because by doing this, you are situated beyond the material world. You are with Krishna. Krishna and Krishna's name are non-different. Chanting his name, you're already with him. And in this way you become happy.
Otherwise, you're free to choose. Everyone is free to choose. This is a free world. America is the free country. Very free. No problem. Do whatever you like. But Krishna says this is the this is the real freedom.
Whereas the freedom, the freedom is what do we choose? Do we choose trying to squeeze out material happiness from this association with the material world or trying to realize our spiritual happiness?
And they are invertly proportionate. The more you try to enjoy material happiness, the less you have the ability to feel or experience spiritual happiness.
And vice versa, the more you are detached from these hopeless attempts to enjoy material happiness, the more you develop the ability to feel and experience spiritual happiness.
The spiritual happiness is there, it's real, it's not imaginary. It's very it's not so tangible for us only because of our attachments. And there is only one way to develop the healthy and happy detachment from this world.
It's just to hear, to hear what Krishna has to say to us. And to hear ultimately the sound of the holy name.
Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Hare, Hare Ram, Hare Ram, Ram Ram, Hare Hare, Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and
at this very moment when we had this experiment, different people had different experience. Why? Because of the different degree of attachment to this world.
But ultimately, we all are intelligent people and we understand the happiness which is there in detachment. Those people who are detached are very happy people.
So, and it doesn't mean that you have to, you know, change something drastically. No, please live in New York, no problem. But be detached from New York.
Turn your consciousness inward where Krishna is there and then New York will become spiritual world. I hope there are no skyscrapers in the spiritual world. But, but, but New York will become a very happy place for you.
So anyway, thank you very much. This is what I had to say according to this purpose, thank you, Prabhu. Kīrtyānanda?