This course is part of Sastra-Caksus, Year 1 and consists of 91 lectures, available on:

Given in Bhaktivedanta Academy, Sridham Mayapur, September 2010-April 2011

The following are lecture notes briefly delineating its contents.

  • Spontaneity means, in a structured framework one is able in unique ways organize or construct that framework. That's spontaneous. So, spontaneous means, it's based on a framework, an actual science. Then within that science, mind having accepted that science as the foundation, is able to take it and transform it in so many special ways.
  • Whimsical means, the intelligence has to function in the realm of the mind. Spontaneous means, the mind functions in the realm of the intelligence.

  • If what we are inspired to do is within the framework given in the scriptures, it may be considered spontaneous.
  • An avadhuta is following everything on the transcendental platform and not necessarily obliged to follow anything here.
  • If one has false ego and pride, one will not be able to act under authority, or one will act under authority, but expect results.
  • "I am so useless" means we think we are the doer. Lack of confidence is another form of pride.
  • 19:30 In goodness one knows what is to be feared and what is not to be feared. Demigods are afraid of Lord Nrisimhadeva, but Prahlada Maharaja is only afraid of material existence.
  • Liberating means it's being performed with knowledge, without attachment.
  • Looking for the result, we do not consider what should be done and what should not be done.
  • We want to take the quickest (passion) and the easiest (ignorance).
  • Western mind of passion and ignorance thinks that as soon as there is an exception, then the general rule also does not apply any more.
  • There is no fault in the proper performance in one's duty if one fails. But if one didn't try and one fails, what's the glory? So the person who tried and it didn't work, at least they tried. But these others aren't even trying, and they are so proud that they say, 'There is no need to try. Why should I try?' as if they are not in God's creation. As if they are in their own world created by themselves.
    Protection means, you see that the situation that the common person is in is favorable for their duties, and if you are not doing that, you can't complain that they don't do their duties right. If the parent gives all facility and all education [to the child] as to why they should be doing what they are doing, and then the child goes out on their own, what can you say? But if you haven't given that facility and then they make a wrong choice, you can't really blame them. So that's the point. Leadership has to understand these things. It's not rocket science.
  • Things have to be practical, but you can't say that the theory is impractical. Theory has to be applied. It's called theory because that's the knowledge by which it's done. The theory is, 'You get on your bicycle and basically if you apply the principle of balance, you shouldn't fall off,' so that's the theory, so does that theory ever not apply? 'You can be unbalanced, because it's just theory and that, we can do whatever we want on the bicycle.' No. The theory always applies. If the point is not practical it means you haven't figured out how to get that theory and make it practical. That's the point, but this is what's missed. That's the mode of ignorance.
  • When one is Krishna conscious, one is not deviated. If one is deviated, it means at that moment one wasn't so Krishna conscious. So the solution is, make one Krishna conscious, then one won't deviate.
  • 64:00 For us, when we say 'goodness' we mean pure goodness, because material goodness is always mixed with the modes of passion and ignorance.
  • In the mode of goodness one is not worried about distress that comes from the activity. Because practice means you are not good at it. Whatever you are not good at gives you trouble. But if you practice it, you become good at it, then it doesn't give you trouble. But unless you can get through the difficulty, it won't work.
  • Work with knowledge, that frees one. Work without knowledge, that's binding. And knowledge without work doesn't get you anywhere. So the combination, this is Buddhi-yoga, that's what's unique. With knowledge, you are working.
  • 2nd chapter summarizes Gita from the perspective of sambandha. 18th - from the viewpoint of abhideya.
  • Gita is the essence of Upanishads. Upanishads have explained everything in the seed form, but has not brought things to such a detail of application.
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