This transcription is by Uddhava Priya Prabhu, used with permission from lecture folio that you can download HERE

January 23, 2009

Maharaja: Inspired by Śrīla Prabhupāda’s Bhagavad-gītā As It Is and following Arjuna’s exemplary surrender thousands of Westerners opposed their materialistic relatives and decided to surrender to Kṛṣṇa. Thus Bhagavad-gītā As It Is produced the same result as it produced five thousands years ago – the illusion was destroyed and the pure devotional service, in terms of understanding, practical application, and ultimate goal, was firmly established. 

In Bhagavad-gītā we find not only the example of the perfect Vedic authority, the Supreme Lord Himself, but the example of the perfect disciple as well. Arjuna’s mood and surrender is the actual standard of submissive hearing. Anyone who wants to understand and apply the Vedic knowledge must follow in his footsteps.

So this mood is very important because authority is there. We accept is or we don’t accept it the validity is unchanged. The difficulty comes if we want to get benefit from it then we have to have the right attitude. So even we see in the introduction to the Bhagavad-gita Prabhupada is saying if you want to understand Bhagavad-gita at least you have to in theory accept that Krsna is God. Just look at it from this perspective then it makes a whole lot more sense. You don’t look at it from that then it won’t work. This element of Arjuna in his ability to submissively inquire because we see in the conversation Arjuna has plenty of doubts and he even has a misgiving of his dealing with the family members fighting with them and that, a much more emotional issue, that is how the whole thing came up. 

But the element of being able to express the doubt in a progressive way to get an answer so that one can properly develop that then is how Arjuna shows a very good example. That is the way that one learns. The idea that you express yourself, say anything you like and that is your right, it is your right if you want to not understand something but at the same time is it your right to annoy others? So if you have a sign, you have gotten a piece of paper the supreme annoyer of the universe then go ahead and perform your duties, but if you haven’t then there might be some restrictions. Therefore the living entity if he wants to understand anything he must approach authority and be submissive. That doesn’t mean he can’t inquire about anything or ask a question, it just has to be done in a way that is actually progressive, that you want to learn. Doubts aren’t the problem. It is the lack of proper attitude that is the problem.

Lord Kṛṣṇa’s supremacy is established throughout the Vedic literatures. Those who disregard Him are unable to render any valuable service to the human society:

Śrī Éçopaniñad advises us to pour water on the root, the source of all germination. Worship of the mass of humanity by rendering bodily service, which can never be perfect, is less important than service to the soul. The soul is the root that generates different types of bodies according to the law of karma. To serve human beings by medical aid, social help and educational facilities while at the same time cutting the throats of poor animals in slaughterhouses is no service at all to the soul, the living being.

The simple method of worship of the Supreme Lord in this age of disturbance is to chant His Holy Name and to hear the descriptions of His transcendental activities. Sincere hearing and chanting will attract the Lord’s mercy upon the devotee.

The whole thesis of the Isopanisad is the isavasya principle. Now as we see again He being the Lord that means that any benefit that you can give to any living entity still must be given through the principle of approaching Krsna first. The element of Krsna in that relationship, that being watered, that actually makes the relationship work. In other words, you want to feed so many people, nice, but unless it is prasada what benefit are you giving the soul? You feed the body but unless it is connected to Krsna the living entity himself who is the source of that body gets no benefit. It would be like a person is in jail and you fix his car. Nice, but he can never take advantage of using that car. What benefit did you do for the person? Nothing really. If it is not connected to Krsna the actual person you are supposed to benefit doesn’t get any benefit. 

That’s why the preaching is important because it is connected to Krsna. Preaching itself is not what the important element is because you can preach about so many things. The greenies are out there with their little boats and flags being run over by big industrial ships, they are preaching, politicians are preaching, but that is not the benefit. Real preaching means preaching about God. Then you can introduce all these other elements. Why is the environment important? Because it is God’s environment. Otherwise just to be environmentally conscious nice, but we could also be rock-conscious, there is a rock here and we could be conscious of this rock. Kind of a whitish rock with various lines in it. But its only importance is if it is connected to Krsna. Otherwise it is no more absurd one rock than a forest. We are talking about the rock, that is not exactly let’s get real. But the point is in the universe how big is a forest? It is also quite small. The whole idea is if it is connected to Krsna then all these things have importance. Education has importance, social help has importance, medical aid has importance. That is why Ayurveda is so special because it is connected to Krsna. Or you taking care of the body for health so you can do service for Krsna. So you connect everything to Him then everything becomes useful. Therefore basically speaking if you are worshiping the Supreme Lord then everything is taken care of because anything else that you will do then you will see in relationship with the Lord. 

Devotee (1): Mantra 10 and 13 the hearing is emphasized as the method for approaching and to receive the knowledge. Hearing is related to the next stages: manana and nidhidhyasana. But there are also 3 kinds of intelligence: the first-class intelligent they are learning things just because of the hearing. How is related? To their past life? First-class intelligence: you hear and realize. Second-class intelligence means that you hear and see and then you realize. Third-class intelligence is you hear, you see and you practice and only then you realize. How is the first-class intelligence related to the manana-principle?

Maharaja: No, you are going to use all three aspects. But the point is it is based on authority. That is the important element, the sabda, the authority. Because just by hearing you can contemplate, because you can contemplate how that would apply. Therefore you can bring it down to. 

It is just like this: How many dogs do you have to hear bark to understand dogs bark? One. That means even after ten years if you see a dog you can basically understand it barks. The point is experience has always been there. But now connecting that experience to sabda that is actually what one is trying to do. So if one does that one learns. One is building on experience you have. Because you are always doing something, the experience is always there. But the idea is that the experience is there, you contemplate that and you learn from that. But that means now you know before the next time it happens. Does that makes sense?

Devotee (1): Not exactly.

Maharaja: What doesn’t make sense? 

Devotee (1): Because if you hear and then realize, when you have manana.

Maharaja: You hear it, you contemplate it and you understand it. 

Devotee (1): Simply by reasoning 

Maharaja: Yes.

Devotee (1): Without any practical application?

Maharaja: No, the practical application… what you can understand through the contemplation can be confirmed through hearing, like you see in the Bhagavatam devotees are doing different things, that confirms what it is; you can see it, you yourself when you do it experience it, but you have already understood it before you experienced it. That just confirms it. That would give you realization. I am making this distinction between jnana and vijnana. We are talking here about the jnana. Jnana you can get through hearing, through seeing others or through practice. Here you are mixing the two different elements because they have some similar vocabulary. But here third class intelligence means you have heard it you don’t believe it, you see others getting into that, having that let’s say it’s a problem, having that problem you still don’t understand it, only when you have the problem then you understand, oh here is a problem. That is third class intelligence. 

But you are always practicing. That you practice doesn’t mean that this is third class intelligence. But the point is you contemplate and you understand, then you go into the activity with knowledge. The third class intelligence means you are going into the activity without knowledge. And it is only then through that activity then you understand, oh I should use this knowledge in this activity. That’s why then the study, you contemplate it and you apply it. Because the idea is that sabda should always be brought to the stage of pratyaksa. Sabda, you have heard it from authority but now if you can see it in your practical day to day life that means you actually understand the knowledge. You don’t start from pratyaksa and then try to work it out back from there. You start with authority and then by contemplation you see how that authority applies in one’s day to day life. So then one sees. One is a progressive process, the other is just the living entity is a bit stub-born.

Devotee (1): Yesterday you mentioned about the difference between modern education and Vedic education. Modern education doesn’t go beyond the stage of hearing. 

Maharaja: They do sometimes some so-called manana. It is popular I think in 7th grade and in the first year of university. They like to do these things. 

Devotee (1): Manana can only happen when you have a need for the knowledge…

Maharaja: But why are you studying the knowledge if you don’t have a need for the knowledge? 

Devotee (1): You may have interest

Maharaja: Ok. But if you are not going to use it why would you practice it? That means you would only have some knowledge in the area. So it is okay, but if you are going to become expert at it then you have to be able to apply it. 

Devotee (1): In the devotional society they also use this modern method. The devotees they hear some seminars and study some seminars only because it’s interesting, not because they are going to apply it. How to upgrade them to the level of need?

Maharaja: They are going to the class because it is interesting. But some may be going because they want to use it. Like you have a teacher’s training course they might go because they actually want to be a teacher. Or a leadership course because they actually like to do some management. You do have that. But the point is it is in the teaching process. The teacher takes the student through these levels. 

Devotee (1): What is the Vedic method to upgrade the person from interest to need for them he will value this knowledge and have a need to…

Maharaja: Basically it is by association. It is just by explaining. That’s why gurukula meant living with the teacher. Because then all through the day you would see how that knowledge will be applied all the time. That is why it is recommended one learns under somebody that way. 

Devotee (1): The person should get some practical experience how it is applied

Maharaja: That is ideal. The point is for the kids they go to the school and they are in the school and then throughout the day whatever they are doing these principles can be cultivated and applied. Whether they understand it or not there is someone there that notices if they are not and he will explain it. And you get the example of how the others are dealing with it. Those who have more of a training and how they behave and how they deal. 

But in the element of the adult education you can only make them aware that it exists and then they have to do it themselves. That is the advantage of being born into the Vedic culture because then one is able to from the very beginning take advantage of that whole training process. 

Devotee (1): In Moscow we have this brahmacari asrama and they have these big, big educational programs

Maharaja: Yes, but it is an asrama. So therefore throughout the day you can see how they behave. 

Devotee (1): But nobody pays attention to this

Maharaja: That is another thing. But I am saying the opportunity is there, it can be done. It is just that people have to do it. 

Devotee (1): So it is up to the individual.

Maharaja: It is up to the individual but it is up to the teacher 

Devotee (1): How does the teacher use this point. 

Maharaja: Because he is living there with the student. 

Devotee (1): But if he himself

Maharaja: But then what if I get into the airplane and the pilot doesn’t know how to drive? No, you get a pilot that does know how to drive. No, but what if if he doesn’t know how to drive? No, but the guy that is supposed to be driving the airplane should know how to drive? No, but let’s just say on the odd chance that somehow or another he didn’t know how to drive. What is use of that kind of position? 

Because you are asking how to do it and we said you have teachers and they do it because they live with the students. That’s it, that is the formula. So the point is that if you have something to do with the school then you do that or find people who will do that. 

Otherwise, what ifs we can go on all day. What if the Marsians attack just at prasada time and they come and steal all the puffed rice then what would we do? Those kinds of what ifs one can do that all day, it is very exciting, like you said interesting: A lot of times people keep themselves very busy with that. Friends sit around and discuss what if we are driving on the road and a UFO in the middle of the road what would you do? I go up to him and say welcome to earth. No, that is stupid what if they zap you with their laser gun. I pull out my mirror and reflect it. What if we miss? You can go on all day like that. 

Devotee (1): It is interesting. 

Maharaja: It is interesting but what you have to look at is interesting is the beginning stage, then you have to apply it. The difficulty is that the interesting is intellectual. The mind likes the intellectual but then if you have a community then to apply it in application and relationship they are overly emotionally sensitive, their field of interest is intellectual, but if you try to benefit them with it then they switch into overly sensitive emotional then you have a big problem. 

If you are going to be intellectual then the emotions and all that must be more controlled by the intelligence. If you are dealing with rasa then you are dealing with the emotions. If you can separate those two that works better. That is why the brahmacari asrama they are not in family life and all that so they don’t have to worry about that great depth of rasa that is there in the asrama. As a brahmacari they just need to work everything on intelligence and develop some etiquette. So there aren’t any encumbrances that way. That is why the Vedic is arranged like that. 

We mentioned also before as we said that because the concept of VTE was that devotees most adults have been through 16 to 20 years of modern education that they would be very accustomed to that and immediately relate to it. The idea was what is the most efficient way to get the points across to the first generation. Therefore the VTE developed something that was in the concept of modern education, the form of it but it had spiritual content. They are used to the classes, the lectures, the homework, the presentations, the interactions, the workshops because that is what they do in the modern educational sphere so they will be very comfortable doing that. That was the idea, then they can come in and the course is 6 weeks or 3 months, you can come in and immediately relate to the educational process and it works. 

While the Vedic is a very different kind of approach because the main point you are trying to get across is not specifically the knowledge but the understanding and application of it because that is the working principle. Sometimes that takes people long time. We have heard people come here and then they come this year and sit in the class and it makes no sense to them at all and then it has soaked in a little bit and when they come next year it starts to make sense. That’s why this Bhaktisastri course runs three years, so that the concept of how we think and all that from the Vedic perspective can soak in. The whole thing could be taught in 3 months or 6 months but you wouldn’t gain that perspective. So it is geared like that because for the second generation then they have the time. Because it is there then adults that want to take advantage of that kind of education then it is available to the adults. Therefore that college is there so that adults can come and take the same education that the kids get but without the asrama training and everything like that. So that is why they are there. 

Devotee (1): You mentioned understanding comes by application. The difficulty is we don’t understand the need to apply it. 

Maharaja: That is contemplation. Sambandha then is the foundation for prayojana and abhidheya. You hear the knowledge then by contemplating then you see its value, its purpose. In the sambandha you have to know what is the field, what are the elements of the field, what is the purpose of each element in the field, what are the relationships between these elements, what results can you get? So if you study that field completely then you want those results and you know how to get it, then when there is interest then you move forward. That is the process to make the field very clearly aware. That’s why we go into so much detail on the field because if that is understood then one can appreciate its application and its results. 

All knowledge is sambandha-jnana, even knowledge about abhidheya and prayojana. Abhidheya is the practice of that knowledge, prayojana is the result you get from that knowledge but it can all be explained in sambandha-jnana. Because sambandha is the big circle, within that is abhidheya and prayojana. It is not separate things. We do that to see the progressions but it is actually sambandha. 

We find in the… I remember in the Siksastaka Bhaktivinoda Thakura explains this that actually relationship is the basis of everything. In the spiritual world your sthayi-bhava, your relationship is the basis of all the other aspects of rasa. Because if there is no sthayi-bhava then how you would have vibhava with something you are attracted to in Krsna? What would you be attracted to? Mother Yasoda is being attracted to His being her son, so anything in relationship to that sonness that is what she is interested in. But it is based on the sthayi-bhava. And from that there is going to be therefore from the vibhava there is going to be an activity you do to express that affection, that ecstacy that comes from that activity, the experience that is your anubhava. That will manifest also with emotional and physical symptoms, your sattvika bhavas and your sanjari-bhavas. But it is all based on sthayi-bhava. So until the relationship is established how does the rest of it work? 

Like you meet somebody you don’t know them what do you talk about? They say I am from London then you talk about one thing. They say they are from Kartoom then you talk about something else. If they are from London then they annoying thing is the M25, it’s Kartoom it is all the sand. You ask questions to get to know the person so that you know what kind of relationship you can have with them. So the knowledge is the foundation. If the sambandha-jnana is understood properly then there will be the inspiration, or Pradyumna, and the desire for the result, Aniruddha. Then once that is there then you perform the activity.

Mantra 14

This Mantra conveys a similar massage to Mantra 11. In Mantra 11 it is said that one should learn side by side the processes of nescience and real knowledge. Here in Mantra 14 it is confirmed that the seeker must know perfectly the Transcendental Lord as well as His temporary material creation.

So it is taking it a step further. It is that knowledge and ignorance…so we have defined the position of authority: in the sabda you have authority in the way of what is transcendental that would be considered knowledge, and avidya will mean that which is not connected to the Lord. Apara-vidya will mean material knowledge that is connected to para-vidya, or transcendence. That same body of knowledge not connected to the Lord is avidya. 

In your jnana-sastras they will make these three distinctions: Para-vidya, transcendental knowledge; apara-vidya, material knowledge that is in support of and connected to transcendental knowledge; and avidya, that which is not connected. On the platform of jnana, the jnana-sastras, it is simply divided para-vidya and avidya. Even the material knowledge even though it is connected it is still considered avidya because the jnani doesn’t involve himself in any kind of material activity. They don’t engage in karma. The difficulty is it is hard to purify himself. So unless they are already pure, they are born like the 4 Kumaras or Sukadeva Goswami - that is also something to remember about Brahmavadis, these guys were born Brahmavadis, they didn’t become Brahmavadis - so you need to have a process to purify yourself. 

So therefore generally what we always use is then these three divisions: so the para-vidya, apara-vidya and avidya. So avidya simply means that it is not connected to the Lord. That’s all. That is simply what it is. Para-vidya means that it is directly about the Lord. Apara-vidya will be in support of or secondary knowledge. So you have your primary and secondary knowledge that is in connection with the Lord. Then you have what is not connected to the Lord. In this case the avidya can even be philosophical knowledge that is not connected to the Lord, so it is not restricted that it has to be simply something like Ayurveda etc. 

Here you have separated it now it is a matter of the Lord and his creation. Because the avidya comes in connection with the creation. There is no avidya in the spiritual world. Then the Lord and His creation if you see them together then you are dealing with para- and apara-vidya. So it is not considered ignorance. But if you don’t see the material energy in connection with the Lord then it will be ignorance. 

But now you are getting into dynamic, more into practice. You have to be able to practice it. So the first is you have gotten the knowledge. So the sravana you have heard what is knowledge and what is ignorance. Now you are seeing that in relationship to the Lord. That the Lord Himself He is transcendence and His material creation seen in light with Him also gives you transcendence. So you are getting down to a practical application here. 

Because we are on the 14th verse and it is 18 verses. That means you would have to have taken someone through the full process of sambandha, abhidheya and prayojana and all aspects of it within 18 verses. Because an Upanisad should be complete. So now we are getting down to practical application, so if you can see the Lord in connection with something that is actually what we are trying to do. It is not just a matter, we know this and we know that. It is a matter of we know this is Krsna and we know that what is in connection with Krsna. Actually it is the other way round: This, that – that is an Upanisadic principle. This is here, and that is there, the transcendental realm. 

The same is confirmed in Bhagavad-gītā 7.2 where Lord Śrī Kṛṣṇa says:

I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.

In other words, what is here and what is there. But this is Seventh Chapter so we see it is now explained in connection with the Absolute. Before this it was activity, you have the Sankhya process, you have the process of karma, you have the process of jnana, you have the combination of karma and jnana as buddhi-yoga, you have the process of dhyana-yoga. So having dealt with all the processes then who is that supposed to be applied to? So that is the Supreme Lord. So now you are starting to deal with the Supreme Lord and the knowledge of Him and all His manifestations. That is what you will be dealing here. You see the difference between? It is the same topic but it is just being further developed here in the 14th verse as opposed to the 11th

The so called knowledge which aims at exploiting the material energy independently from the Lord is but another form of nescience. The very idea that the nature is designed to be controlled and enjoyed by mankind shows that the modern scientists and religionists are unaware of nature’s real purpose which is to be engaged in the Lord’s service.

The modern religionist: God is walking with Adam and Eve in the garden, so it is considered that that is the natural residence of the Lord and the living entities. They are happy and everything but nothing is said about that things are there for Adam and Eve’s enjoyment. But everybody understands they are happy. Then when they are kicked out of the garden then what is there is given for their enjoyment. So then the religionist, because religion would be that you do a pious activity and you get a good result which is something that you could then enjoy, from dharma you get artha and kama. Then they will figure this is our right to enjoy it, yes God gave us to enjoy but what they understand is that is for the guys that were kicked out. The ones that were kicked out that is what is given to them to enjoy it because that is what they want. They want to enjoy separately from the Lord, they want to act in a way that is not connected to the Lord. That means they are unaware of nature’s real purpose. No, it is supposed to be engaged in the Lord’s service. But this is what they then want to do so this is what they have been given for. Because you can’t separately try to enjoy in the transcendental realm, you have to do that somewhere else. So material world is that somewhere else.

This so-called knowledge is actually avidyā or nescience because it views the material world as a place of permanent enjoyment. Actually the material world is “duùkhālayam açāçvatam” or place of misery where everything is temporary. To have such an understanding is a sign of knowledge and any other opinion on the matter is nothing but ignorance as it is confirmed in Bhagavad-gītā 13.8-12. 

So here we are also establishing that everyone has their opinion. Then you have God’s opinion. This idea that there are so many options. Yes, there are so many options, but that is based on not being God’s opinion. But if we want to know the Absolute there is only one opinion and that is God’s opinion. But God’s opinion because He is the creation so everything is so great that it can apply to every aspect of His creation. But one has to accept that one has to look for the variety and the practical application within God’s opinion not within our opinion. It may look the same but that’s why one has to be able to tell the difference. 

We discussed the other day why something is good or bad. The point is that your modern religionist or moralist or judicialist that these persons why do they have that opinion? The modern person why do they say it is not good to steal? They say it is obvious, it is not nice, it is not good, or you hurt the other person but did you hear anything about Krsna and all of this? No, nothing. That is why the devotee has to know knowledge and ignorance side by side. Because the point is it is not good because that is Krsna’s opinion. But to simply establish good and bad on your own opinion is useless. Now within Krsna’s opinion then we look at stealing. Then you apply it. Then we know stealing is bad unless you get the maha without anyone catching you because it is connected to Krsna. So you are actually attracted to Krsna. So that spontaneous attraction and endeavor then is very much appreciated. Unless you are caught, then you are in trouble. That is the idea it is connected to Krsna. 

You have to look in one’s own life why do I do and why do I have the value that I have, are they vidya or vaidya? Are they knowledge or are they ignorance? Because it won’t do if it is ignorance. It won’t work, it won’t be applicable within the Vaisnava society, it will only create trouble. Rupa Goswami says that: çruti-småti-purāëādi-païcarātra-vidhià vinā. If it is not according to the sruti the Vedas, the smrti the tradition, or the Pancaratra the rules and regulations then it is an annoyance in the society of Vaisnavas. It is not a problem to have an opinion and to be active and to apply it, just make sure that your opinion is in line with the Supreme opinion.  Otherwise it is a problem. 

That is now what we are bringing out is that the knowledge you can tell the difference. But now we are applying it because the real application is is Krsna involved or not. Because you have transcendental knowledge and not transcendental knowledge ok we understand that. But here it is said connected to Krsna or not connected to Krsna because that is what actually defines avidya, or ignorance. 

Devotee (3): Is the reason to know ignorance and knowledge side by side to distinguish between vidya and avidya, and practice vidya?

Maharaja: Yes. You want to know so you practice it because otherwise one may make the mistake. Vidya and avidya can look exactly the same. You have an apple it is sitting on the counter so is it vidya or avidya? How do you discern? 

Devotee (3): If it is offered or not

Maharaja: But even if it is not offered the concept that it could be offered is still vidya. But the concept wow there is an apple and just pick it up and eat it that is avidya. Because you are not connecting it to Krsna. That is why these things are important so that you can distinguish everything in your life that way. 

On the other hand, knowledge about the material creation, which describes the material objects as different energies of the Lord meant to be engaged in His service, is useful for spiritual advancement. Śrīla Prabhupāda explains in Renunciation through wisdom: 

So this is what is called apara-vidya.

The jīvas, being a product of the spiritual energy, try to exploit the material energy, but ultimately such attempts fail, because it is impossible for one energy to always exploit and lord it over another energy. The jīvas can, however, eternally serve the Supreme Energetic, Lord Kṛṣṇa. When the jīva exploits the material energy in his endeavor to serve the Lord, that activity is transcendental—the performance of sacrifice. Any other kind of activity amounts to nothing but materialistic, fruitive work.

That is just the fact. That point there destroys the concept that I am the controller and enjoyer because one energy cannot always be in control over another energy. It doesn’t work. If you have a group of females there always has to be something or someone that is prominent. Either something that everybody can get behind, some kind of third party, either as an object or a mood of enjoyment, or some individual has to be prominent and that one can’t be prominent all the time. Someone else at some point has to be prominent. It doesn’t mean as far as who is the boss but as far as who is getting the attention. It can’t be like that because there is no such thing as energy being constant. Krsna is constant but His energies are not. They are moving, always variety. 

Therefore the jiva being energy cannot always be lord of the material energy, at some point the material energy becomes lord. We want something to happen. We got it all lined up and done everything and then it starts to rain. Now who is the boss? So that is what is happening. So there is always going to be this flow of interaction. 

That progressive interaction that pleases Krsna because all of His energies are meant for His pleasure. Therefore if all the energies cooperate together for Krsna’s pleasure that is what makes them happy. 

Why did Krsna disappear from the rasa dance? Because the gopis weren’t qualified? No, they were all qualified. It is said that they were the most qualified girls in the cosmic creation, it doesn’t say universe, it says cosmic creation, but the problem was that each one of them thought that they were the center of attention, they weren’t cooperating. And Krsna wants to be able to dance with Radharani in the middle and then from there see the expansions of that of Krsna dancing with everybody else. That is fun. Because all the gopis will be expansions of Radharani. So they can watch that, they themselves can enjoy that and watch the extended. But they would start that they were they special one. So it had to be proven that no Radharani is the special one. Then they are all cooperating together then you can have the rasa dance. This whole point that if there isn’t cooperation, if there isn’t proper etiquette, if there isn’t proper understanding and interaction then Krsna is not happy because it is all His energies.  (end of lecture) (end)

(23rd Jan 2009, Śrī Īśopaniṣad Lecture #30, Bhaktivedānta Academy, Śrīdhāma Māyāpura)

This transcription is by Uddhava Priya Prabhu, used with permission from lecture folio that you can download HERE

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