Bhagavad-gītā Seriatim #42

Bhagavad-gītā Seriatim #42

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Sadhnavavatu Sadhnavabhunattu Sadhaviryankarabhavahai Tejasvinavaditamastumavidvishavahai Om Shanti Shanti Shanti Om Jaya Sri Krishna Chaitanya Prabhu Nityananda Sri Advaita Garhara Siva Sarigaurya Bhakta Vrinda Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Hare Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Unless one is liberated from material contamination, he cannot have such perfect knowledge. Because if you’re materially contaminated, it means that you’re affected by the modes of nature. So you won’t actually know things as they are. Also, then, if you’re under the control of the modes, means then there’s going to be the element of birth and death. So because of this, there’s also not going to be… one is also not going to know properly past, present, future. You can to some degree, but not… but Krsna knows all past, all present, all future.

In verse 27, the Lord explains when and how the living entities come under the influence of His illusory energy. The beginning of creation of the universe, sarge, all the jivas, sarva-bhutani, become bewildered because they desire objects pleasant for the senses, and hate everything which obstructs the pleasure of the senses. Right? This desire and hate are activated by ancient impressions stocked in the mind of the conditioned soul. Desire and hate give rise to illusion of duality, honor and dishonor, happiness and distress, man and woman. This duality can cause complete ignorance, moha, which leads to complete bewilderment, sammoha. Bewilderment manifests as extreme attachment to matter. The problem with extreme attachment to matter is that it renders one unqualified for devotional service, as it is stated in Srimad-Bhagavatam.

11.28. If somehow or another by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor attached to material life, should achieve prospection through the path of loving devotion to Me.

What is wrong with desiring happiness and hating distress? The desire for happiness by itself cannot be wrong, because it is natural for the soul. What is wrong when it is not connected to Krsna?

Sri Ramanujacarya explains this in his commentary to verse 27.

By that delusive force, they, the conditioned souls, get into illusion, delusion. The delusion is to consider enjoyable something which is not worthy of enjoyment, and to consider hateful something which does not deserve to be hated. Their nature is not such as to feel happiness at union with Me and misery at separation from Me. The man of wisdom, however, is one whose nature is to feel happiness or misery solely on account of union or separation from Me, not being whatever few beings are born of. No being whatever few beings are born with such a nature. So again we see that Krsna is bringing up this point, is that this duality of, how you say, happiness and distress, the Christians used, hating and attachment, is that one is attached to the dead matter, and the dead matter is not what is generating the actual experience.

It means you’re going to have to interact with something, and through the medium of that interaction, then the experience is coming. So that is established by the Lord. Otherwise, yes, we could all just sit around and just experience things, and that would be perfect. But how much will you gain from that? Can’t be. It has to be based on some actuality. The idea that action performed will give a result, because that’s based on an interaction will generate an experience.

But that’s okay if you’re dealing with actually living beings, sentient beings. So in the transcendental platform, then the Supreme Lord and the living entities, they’re conscious. So that interaction will generate an experience. The difficulty comes is that on the material platform you’re dealing with dead matter. Dead matter can’t reciprocate. Dead matter can’t create any experience. It itself is unconscious. So how could it create a conscious effect?

You know what I’m saying?

You can’t take rocks and make a potato subject. You have to have potatoes. So if there’s no consciousness, then there’ll be no experience.

Does that make sense? So that means what is the experience in something, that’s generated because of the effect of the Lord and His potencies.

That’s the only reason that there is an effect. That’s what Krishna’s explaining. He’s everything. He’s in everything. But still, as a person, He’s separate. So He’s in everything.

Makes everything work, but it’s based on Him as an individual, what He considers to be good or not good.

So it’s not based on what we decide. It’s what He decides. We’re the ones that we’re attached and we’re repulsed. But we’re attached to dead matter that gives us nothing, and repulsed to dead matter that gives us nothing. So we say, oh, this dead matter is what causes my happiness, or this dead matter is what’s causing my unhappiness.

But that’s the point that’s being made, is that that has no real meaning. If you’re happy in Krishna’s association and sad when you’re not with Krishna, that has some meaning of happiness and distress, because this is not duality. Why? Because it’s all about Krishna. But the other is called duality because what you’re attracted to and repulsed is different from the thing that you actually say is causing the attraction and repulsion.

Otherwise then, okay, happiness, distress. So the Vrajabhasis are happy, then some problem comes, they’re distressed. Where’s the happiness coming from? Krishna. Where’s the distress coming from? Not being with Krishna or something connected with Krishna. A demon comes, so they’re afraid that something will happen to Krishna. So the opposites of feelings and experience are not the real problem.

So that’s not the duality. We take it that that’s the duality. Why will that be a problem?

Why will we focus on, yes, the happiness, distress, that’s the problem.

Distress is when I’m not being attentive in what I want. Yes, when I have, when it goes the way I want. So that will be, so it’s a self -centered thing. So then where is the relationship?

And it’s with dead matter, so how can there be anything there? So this difficulty we are seeing is actually coming from the aspect that we, the duality, it’s not what we are attributing the quality to, and what is, how do you say, and the actual quality, that’s where the duality is. You understand? But we think it’s the dead matter. And then because of the impersonal concept, we think material means all these experiences and feelings, and so that gives us distress. So if we get out of the material, then the distress would go away. But what’s their idea? Do they think that it’s coming from a higher potency? Do they say Brahman has pervaded everything and that’s why one has perception of happiness and distress? No, they just say it’s all illusion. So they actually have no real concept of what actual duality is. So therefore we think it’s the happiness and distress that’s the problem. No, happiness and distress isn’t the problem. The problem is that it’s not connected to Krishna. You don’t see Krishna as the source of this happiness and distress. You do something that is pleasing to Krishna, then you’re happy. You do something that’s not pleasing to Krishna, you’re unhappy. So ultimately you don’t see Krishna, then no matter what you do, there still is going to be unhappiness.

And for a devotee, he sees Krishna in everything. No matter what happens in the material world, he’ll always be happy.

Does that make sense? But it’s connected to Krishna. So when it says here to consider hateful something which does not deserve to be hated, does that mean that things that go against Krishna does deserve to be hated? No, because what are you hating? What you’re hating is, okay, you know, the truck ran over your dog. So you think it’s the truck that’s the problem. But truck is just dead matter, right? And then you say, okay, well, then the guy driving the truck, he’s what I’ll hate. But that’s also dead matter.

You know what I’m saying? So what are you hating? You don’t actually understand it’s Krishna’s potencies that are making all this happen. So if the potencies are making it happen, it’s just the interaction of the potencies. So nothing deserves to be hated. Yes, so nothing deserves to be hated. At the same time, nothing deserves to be attached to because, you know, all those things, your nice house and your car and your swimming pool and all this and that, still you think these are what make you happy, but they’re still dead matter. So what’s attractive about them and that is still Krishna’s potencies.

So the point is what deserves the happiness and the distress is if it’s pleasing to Krishna or it’s not, or if it’s in connection with Krishna or Krishna’s not there. In other words, when it’s in context of Krishna as a person, then it has some meaning. OK, but we can start on the Brahman platform as a beginning or Paramatma, right? But ultimately it has to come to that Krishna as a person, because that’s what he’s pointing out here in this chapter, is that you have before he’s talked about all these other levels of yoga, but now he’s talking about this yoga connected with him directly. Because before it was with karma, with dhyana and with yoga. So you had Brahman, you know, you had just the material energy, that’s Brahman, but you’re seeing, OK, the potency is behind it. Then the main thing is that contemplation of that, the workings of this world. And then higher than that, OK, you’re seeing the Lord, the Supersoul and everything. But both of these still Krishna is beyond that.

So in this chapter now he’s bringing that aspect out because these others are the mechanics.

Karma, dhyana, yoga are the mechanics of devotion. They themselves aren’t devotion, but then the mechanics of devotion. Devotion is something separate, but that devotion is expressed through the mechanics of karma, dhyana and yoga.

So therefore they become connected. So when one is connecting and those elements are quite prominent, then it’s karma, yoga, dhyana, yoga, dhyana, yoga. But when simply the element of pleasing Krishna is the prominent, then it’s bhakti, yoga.

Does that make sense? It’s like somebody is cooking because they’re just thinking how to please the person they’re cooking for. So they do all the things, oh, this would be nice. OK, we’ll do that. Oh, if we put this in, it’ll be good. And so it’s only the consideration of all the technique they’re using is simply the pleasure of the person. And now there’s people who, you know, ultimately someone’s pleased and that confirms that they’ve cooked nicely, but they go and they like cooking. So go in, OK, what can we do today? We can do this and that and so many things. And they get all these nice things arranged in their head and then they try to manifest them and it comes out nice and they’re very happy because it manifests well. Then they’ll give that to the person, the person will be happy.

But, you know, so they want the person who eats it to be happy, but there’s very much a taste in the process of cooking and the technique of cooking. Do you understand the difference? Right. The cooking for Krishna and devotion, the same technique will be used, but the focus is not on the technique. It’s on the devotion, on the person. That’s the difference.

You know, so that’s why karma yoga, jnana yoga, jnana yoga are devotion and they’re non -different. So you can call bhakti that because they use that techniques. But there’s still a distinction to make is when you say bhakti, it means the focus is on Krishna, not on the technique, though the technique is used. Right. It’s very important because otherwise you think, oh, it’s only Krishna, we don’t need the technique. No, but then your cooking is not going to go well. Right. Does that make sense? So the point is, is being able to distinguish these things, bring it up, bring it to this level. So in the same here is that just taking it further is that, OK, karma, OK, I’m doing these activities, I’m attached, I engage these attachments and all these and that. But now Krishna is saying ultimately is that this attachment and hatred that one has in the material platform, that doesn’t really have any validity.

Right. Because it’s an illusion to think that what you’re attached to is actually generating that.

So in other words, we’ve taken, OK, I’m attached to these things. So I’m going to engage, you know, the family and Krishna service and all this. But then he’s also now pointing out is actually the family isn’t deserving attachment, because what you say is a family isn’t what’s generating your attachment. Right. The soul is generating, the Lord’s potencies are generating, the activities designed by the Lord that will create that is generating. It has nothing to do with the dead matter. Does this make sense? Right. So the difficulty is, is therefore it has to come up to a higher level, though on this on this lower level, you’re still connecting it to Krishna. And so it’s purifying. It’s uplifting. But ultimately, to please Krishna directly, it has to be done for Krishna himself as a person.

Otherwise, the difficulty is these lower levels are nice. Right. But it’s not as nice as when you’re doing it in consideration of the person. Right. Just like, OK, the kid picks up his socks, right, puts his toys away and all that. Oh, and so it says, oh, you know, OK, you know, Johnny’s being a good boy today. Yes. You know, because I’m supposed to do this and all that. And, you know, this is the right thing to do and everything. So that’s nice. Mother will be happy. But will she be more happy if he says, OK, so OK, Johnny’s being nice today and everything, you know, being good and all. Yes, because, you know, I want to please you and you like, you know, the house to be clean and tidy and all that. So I’m trying to help and make, you know, clean up the mess that I made. Which of the two would be more dear? Right. So that’s the point, is that doing it because you’re supposed to do it and it’s good and it’s elevating, it’s purifying, it’s uplifting, it’s great. But still better than that is when you’re doing it for Krishna. It doesn’t change the technique. Because otherwise, it’s hard to say, oh, then we just throw out the technique. We just need the path. Right. And the smartest is, oh, if you do everything right, then that’s, you know, because it’s given by God. So therefore, you’ll please God by following his rules. Yes, you will up to a point. You know, but still there’s the personal aspect that must be included. And for the others is, oh, you have all this Bob. But what are you going to show the Bob through? You know, you know, it’s time for dinner. Oh, you know, so much affection and everything. So, you know, dinner. Oh, no, I just thought the affection would be that. Just come out here and shower my affection like that. You know, nice. But, you know, it doesn’t quite work. You understand? So we have to have this process is how God likes it. He’s perfect. This is how it manifests. It’s perfect. So it’s not we’ve created it. He’s created it. So he’s created it. So it’s not ours to go all over this world and renounce it and it’s all nonsense because it’s Krishna’s and it works the way Krishna’s given it to work. But to see it not connected to Krishna, that’s useless. Then you’ll be controlled by attachment and hatred.

But if you see it in connection to Krishna, then it’s not a problem.

It’s just a manifestation of this inferior potency. There’s still this potency. It’s still going to act, you know, in the same methods as the superior. But here it’s dead matter and it’s temporary.

Right. While there it’s it’s it’s it’s alive. It’s conscious. It’s eternal.

But the methods are the same, you know, relationship, interaction, relationships, you know, experiences, gain. That’s all. That’s all. It’s going to be the same because even though it’s a dead matter, it’s still the superior energy that’s making it work.

Does this make sense?

The illusion of duality bewilders not only the ordinary fruit of worker, but also the Mayavadis who are supposed to be learned and austere. Due to desire and hate, the Mayavadis are envious of Krishna and want to become one with him. Despite the claims to be the few chosen wise men who are not bewildered by Maya, the Mayavadis are, in fact, on the same level as the ordinary fruit of workers.

So they don’t know who’s the chosen people. That’s the problem with the Mayavadis. This is made clear by Srila Prabhupada in a Bhagavad-gita lecture from Bombay, 1974.

Small mudhas, they are working hard only to become happy, and the big mudha, he wants to become God. Small mudhas and the big mudha. The small mudha wants to become a minister or a president, and the big mudha wants to become God. The disease is the same. I shall become the most powerful, but this is not possible. Only Krishna is the most powerful.

So here, with the mudha, just saying, if I do this, then I’ll be happy. So it’s still the element of the mudha. So these bring out the aspects of the demoniac mentality. But as Prabhupada pointed out, is that they may be mixed, so they’re not just completely clearly in these little boxes. Means you can identify them, but at the same time, they have their part, and there may be a blend. So here we have the small, and he’s saying small mudhas, wants to become the minister or president, right? These are the small mudhas, right? And so that means, what about the ones who just want to become the biggest, nastiest, smelliest guy in the block, right? So they’re infinitesimal mudhas, right?

In verse 28, the Lord explains how the small and the big mudhas can become His devotees. Those who have acted piously in both the previous and the present life, and whose sinful actions are completely eradicated, are free from the dualities of delusion and engage themselves with determination in Krishna’s service.

So now, what does this mean? Sinful reactions are completely eradicated.

This is a very important element. Means, of course, you’re going to see the symptom of that they’re not going to be performing any sinful activities, or reactions aren’t coming based on sinful activities. But at the same time is how we define what’s pious and what’s sinful.

Piety is connected to Krishna. Sinful is not. So then in light of what’s been said here, then we can understand where the sinful actions are completely eradicated, means there’s no action that’s based on this attachment and hatred. That’s what it’s meaning, right? But we’ll by default take it about an activity that’s morally bad. That would be sinful. But then according to that, Mayavadi is not sinful. Because he does everything very properly, follows all the Shastra, like that, or the properly situated Karmakandi. He won’t be sinful. Everything he does is pious. It’s all recommended in the Shastra. You know what I’m saying? So we’ll just take it sinful, meaning nasty, carmy, sticky, smelly, like that. That’s sinful. But the point is, that’s not even human. Because you have to remember, our standard of human life technically is not human. So we think is normal culture is actually animal culture. Where sinful life is the basis of.

So here he’s saying that sinful actions are completely eradicated, means he sees everything in connection with Krishna. Because that’s then consistent with the verse. Then he’s free from dualities of delusion. So that means the attachment and the hatred are gone. But does that mean now he doesn’t have attachment to Krishna and all these different things, different varieties of emotions and feelings that are shared with Krishna and the devotees? No, because that’s, we’ll say, you know, this guy just sits there like that, you know.

And he gave himself a determination in Krishna’s service.

So why would we be saying determination?

We don’t say mother Desvara was very determined to serve Krishna or the gopis, you know, we don’t generally use that. In other words, there’s still the sense of the need of accomplishment.

So you see is that still someone here is practicing, but he’s become determined because now he’s focused on Krishna. He’s not controlled by the material energy, you know, by the attachment and the hatred. So he’s become fixed in devotional service. You understand? Because otherwise we’ll take this, oh, very far away. Oh, someone did something wrong, so they’re not, you know, completely, you know, the sinful actions aren’t eradicated.

Does that make sense? So we have to understand what’s the context. Those things go automatically. The main thing is the mentality that generates them. Otherwise, why do we give the example of the elephant, the bat? They take very nice baths. They love baths. You know, you put them in a tank, you know, to give them a scrub. They’re completely underwater. You can’t even see the elephant. Every minute or so, then they stick their trunk out, they take a breath and then drop their trunk back in the water and you keep scrubbing. They love baths. You know, the more you scrub and the more this and that, the better. And then as soon as it’s done, they’ll come out and throw dirt all over themselves. You ever walk by the elephant here? They’re taking, they’re eating lunch, right? They have all the banana trees. Half of the banana trees are sitting on their back. You know, they just, you know, squash them and throw them on their back, right? You know, they’re eating, you know.

No? Haven’t seen? Not if you walk by and see. There’s always a pile of banana tree on their back. Little, you know, bits that are not edible, they throw them on their back. Because of this thing. But they love baths.

You know, so.

A guy, you know, how do you say? Come out of the shower, you know, the towel, you know. Towel in the hair like that and all this and that. Come out and like that. And he says, oh, so, you know, yeah, yeah, one minute. You know, goes over and picks up a box of dirt. Thumbs it all up and says, yeah, okay, now. One minute.

Wow, what’s that? Okay, so the point is, is that there.

This is the meaning is because if that’s not eradicated, the other won’t go away. But when we focus on means if we have attachment and hatred, then we’re going to focus on the interaction with the dead matter and say that’s the cause of sin and piety. You understand? Someone does something wrong. It’s because of his interaction with the dead matter. That’s the problem. We’ll say, no, it’s not. It’s because we don’t see Krishna in that dead matter. That’s the problem. Right. But because it’s it’s something that’s seamless.

Right. Therefore, we see there’s proper ways to act and all that. So because we see things on on the on this gross level. Therefore, there’s connection on the gross platform to keep us properly situated. But ultimately, all that. So we get ourselves. We’re not so distracted by it. So we see that it’s actually the element of remembering Krishna or not. That is actually the point.

So now, because of this, we think that the cause of elevation or not is the interaction with the dead matter. Not actually, you know, trying to please Krishna and interacting with his potencies. Therefore, it brings us to the next point. On the basis of this verse, one should not conclude the pious activities of the cause of bhakti. Because here we mean the external properly dealing with material energy. Pious persons are qualified to take to devotional service, not because of their piety, but because their piety attracts the mercy of the pure devotees.

Only the mercy of the devotees can destroy sins and establish faith in bhakti. Because your connection to bhakti comes from the association of devotees. Generally, I mean, now I don’t know, but in the past, you know, if you asked the devotees why they joined, generally you get two answers. The one that basically 90 percent, 99 percent would say, and then there are 1 percent. Most would say it was the halava, right? You know, prasad. That’s why they joined, right? And they have no problem. Yeah, material world’s a problem. This and that. So much anxiety. You know, prasad. You know, that was the thing. And then there will always be that little bit. No, no, I was the jnani. You know, I was always studying and everything. So I came because of, you know, great spirit, you know, like this, that. But the point is here is that won’t cause anything. You can read all the Gitas you want and stand on your head all you want, do all the things you want. But that’s not going to what’s going to cause your fortune. It’s because of the association of devotees. Right. Devotees will generally prefer someone who is pious, meaning who’s, you know, the attitude is proper.

That’s the point is because you’re supposed to preach to someone where by preaching, the response will come properly.

Means you try to create a field. But the point is, is you naturally will preach where that field is easily cultivated for your nature.

Does this make sense?

So this attracts their mercy. And they’re the ones that carry the mercy. It’s just not generated from your own action. It’s gained, right. The light bulb doesn’t generate its own electricity. It gets that electricity from the powerhouse through the electric wire. Right. So that’s the point. It doesn’t matter. The electric bulb can sit there all day and, you know, hold its breath and, you know, do whatever it wants. But it’s still not going to light up.

So.

All the devotees. OK. Srila Prabhupada writes in his purport, quote, All the devotees of the Lord traverse this earth just to recover the conditioned souls from their delusion. And then in the note, Srila Visvanatha Cakravarti Thakur writes in his commentary on verse 28. When one is, then who is qualified for bhakti? Right. Because then the question will come up is that if it’s not my actions that qualify me, then why am I here? Right. Because it’s always I did the work. I get a result. So why? Why am I here? Who’s qualified then? Right. Because if I doing it, I don’t get the results. So naturally, who would be qualified? Who else? If I can’t get it, no one’s going to get it. So who will be qualified? This verse answers. Those who have punya-karma, who have destroyed sins partially, develop a predominance of sattva-guna and diminished tamo-guna. The result of this is a decrease in illusion. Consequently, they become less attached. Then they have a chance to associate with my devotees. Because if you’re too attached, it just won’t be interesting. You go to Sunday feast, you know, out on the town, on the party. You know, Sunday feast, you’ll just be getting up from last night’s party. You know, it’s like that. So unless you’re really hungry and desperate, then why would you be going? You know what I’m saying? So the point is, is there must be some decrease. So that allows you to associate with the devotees. It’s not that, yes, because I’m in sattva -guna, so therefore I’ve got to associate. No. It allows you to take advantage of it.

You understand?

It’s just like, why did you eat something? You know, I walked over, I picked it up, I stuffed it in my mouth. That’s why I ate something. No, it’s because you were hungry. If you weren’t hungry, would you have done that? No. So the activity itself is not actually the cause.

Right? It’s actually the hunger that caused. So unless there’s some development of the sattva -guna and diminished tamo-guna, so that means anybody who’s taking up Krsna consciousness has that. It doesn’t matter the background.

So that’s why a devotee is never proud of his background. Or feeling bad about it.

Consequently, they become less attached. Then they have a chance to associate with My devotees. They then become completely free of sin by practice of worship. Being completely free of illusion, dvandva-moha-nivrnir -mukta, they become steady, drdha-vrta, in worshiping Me. Thus one should not consider that punya-karma is the cause of any type of bhakti, since the real cause is the association with devotees. Right? So this is the point he’s making.

So here he’s quoting on, you know, what Krsna’s saying. He’s expanding on Krsna’s point. So he’s putting this in the context because it’s in the quotation that Krsna’s saying this. So it’s very, very important to know this, that it’s something completely different. We’re under illusion to think that My work is what generates My result. No, it is seeing Krsna and associating with devotees, and therefore performing the activities in connection with, you know, the pleasure of Krsna under the authority of the devotees. That’s what gets the result. It’s completely different than whatever we may have thought. Right? So that’s the thing. So this is brought out. Yes? Yes? Would a person who got the mercy from Kripa, by Kripa’s mercy, would he have to qualify in sattva-dvandva-mukta? The point is this. Kripa-siddha means that you’re performing the activity, but you’re not necessarily very qualified. You’re not like a great scholar, a great sadhaka, you know, or have great religious qualities that you’re so steady in something or like that. It’s simply you’re trying. The sincerity is there. You’re endeavoring, but you’re not necessarily that expert. And so then by the mercy of the Lord as devotees, that’s Kripa-siddha. Because anybody coming in contact, that’s causeless mercy. You deserve it, you know. You get up every day. You pay your mortgage, you know. You drop your child at school and pick them up, and you make sure that they have the sandwich in their box, you know. You’re a good person at the work. You’re a team worker and all that, and that’s why you deserve to come in contact with the devotees. No, there’s nothing you can do. It’s simply by this punya karma that it’s reduced something so you could take advantage if it comes up. But that the devotees are out there on the street, that’s not your arrangement. Right? Is it? It wasn’t your arrangement? You thought today, today there better be a Harinama out there, you know. I’m walking today. They better be there, you know. Okay, when I’m driving the car, okay, they’re not there. You know, I have the windows up, AC’s on, radio’s happening. So if they don’t do okay. But I’m walking today, so they better be there. Right? No. It’s just causeless mercy. But because of this, you know, proper, you know, behaving, then one is more able to appreciate.

But the point is, is even that appreciation is there, you still have to have that interest. You have to have that desire. So generally it’s only when there’s some interest, then one has, then Krishna puts you in contact. But if you don’t have interest, then why bother? Why waste your time?

And why waste the devotee’s time?

Yes.

Yes. You mentioned that because everybody is developing attraction, by means of their increased sattva guna and increased dharma guna. Not their increased sattva guna. They’re able to take advantage.

Consequently, they become less attached. Then they have a chance to associate with devotees. Right? So because illusion, everything’s down a little bit. So at that moment, because then something else, if it goes nice, their illusion goes back up again. You know, or some big problem comes and they get to, you know, so there’s just that little door, that little window, where it’s kind of balanced and one would be open to it. How will understanding this stop devotees from being proud or feeling bad? Feeling bad about their past. Why would that stop them?

That’s why knowledge is cultivated. You see all through that this chapter, Krishna is saying, you know, who has knowledge, who understands.

So what we understand is that dealing with the past, the past is not us. Our position is not us. So if that’s the basis of our Krishna conscious, then the Krishna conscious is contaminated by ignorance. Because we’re proud of our, you know, we think we’re better than others because of our past or our qualifications. So it’s just impure devotional service. So we would avoid that. Does that make sense?

I understood from what you were saying that specifically this point about because devotees are able to take advantage because of their increased sattva and understanding that point prevents them from becoming sattva. It should, but it doesn’t mean that it won’t.

You know what I’m saying? If someone’s very educated, you know, then they come in contact with somebody who’s not so educated, so they may think they’re the superior rather than, okay, they don’t understand this and you help. You know, so in so many ways one can be distracted.

You know what I’m saying? You know, so if it’s constant, then it will help. But that’s why Krishna is always saying constant, you know, because then there’s a consistency. Is that okay? Yes. What was the point that all devotees are on that level, so that they have increased sattva and decreased tamas, so we should consider ourselves better or worse depending on our past? I thought that was the point, that’s why we would be not proud of because all devotees are on that level, regardless of their past. What we’re saying is that one, that means there’s nothing you can do to specifically bring yourself to make, without the devotees to bring yourself to devotional service. In other words, you may have the opportunity, this is the moment, but does the credit go to you or credit goes to the devotee? You know, it’s just like, let’s say out in the garden, right? You have vegetables growing, okay? And that means it does still go on, right?

So, there is, let’s say you take a cauliflower. Now, there’s a point at which it’s too young, it’s raw, but if you leave it too long, it turns into like something you would never recognize as a cauliflower, right? So, the thing is, is that if you go out there and at the right time pick it and cook it, who gets the credit? You or the cauliflower.

You understand? So, just because there’s that increase in the sattva and this and that, we can’t claim that, see, it’s because of my… No, because the devotees are the ones that gave the association, so they could appreciate that, yes, this person you could talk to, right? You know, just like at a program, you go and you talk to so many people. I don’t know, maybe these things aren’t common anymore. But before, Sunday program, so many people come, new faces you’ve never seen before, this, that. You start talking to them and you can tell who you can speak more with and who’s just, okay, this and that, just take prasad, you know, make sure they take prasad and don’t run off or something. You’re like that. And then those who are there, then you spend more time in talking, and then when you see it’s really good and you’ve talked, you’ve got to go, you tell another devotee, hey, this person’s very, you know, receptive now. So then they go and preach and all that. So the devotees, you don’t know that. You’re not going, well, I’m very receptive right now, so somebody should come over here and preach to me. You know, so, you know what I’m saying? So the point is, is the devotees still get the credit.

You know, so that the point is that the devotees, that they’re preaching because of the order of the spiritual master and all that. So we see it’s by the Lord’s arrangement. You know, and so, yes, there is some glory that, you know, someone is here as a pious soul, so therefore he is the one that surrenders. So that one has surrendered, one gets credit for that. But that you have been given that opportunity and all that, and that’s been cultivated, then that basically is seen as the mercy of the Lord. So it’s causeless mercy. You can’t claim that, no, I deserve it, because these moments come and go. It’s not like this thing of karma, real steady, and that, you know, they’re always situated, no, it moves from moment to moment. So somehow or another that is there, and that, the Lord perceives that, he puts you in contact with the devotees. So it’s just, here’s the opportunity.

Like if someone’s underwater, you call their name, doesn’t work. When they come out of the water, you can call their name. You know, get their attention before they go back under again.

So does that make sense?

Yes. This is the way how we invest Krishna consciousness as well, but the mercy is there. Yes, the mercy is there. But that, in other words, when Krishna is pleased, we advance. So that’s because we’re trying to please the devotees.

When we try to please the devotees, then we see is that we advance. Because the point is this, our service to Krishna is always going to be in connection with devotees. So when we see the importance of that, you know, and appreciate that, I will always be serving devotees in the association of devotees, and that’s the situation in which I’ll serve the Lord. And Krishna is very pleased, because then you can have pastimes.

Right? You know what I’m saying? Otherwise, there’s just you and Krishna. What are you going to do?

You know, it’s not like that. But Mother Yashoda, the gopis and the cowherd, they know what to do. They know how to serve Krishna, so we can assist their assistance.

Does that make sense? So they know how to please Krishna. The assistants know how to please them, and that way please Krishna. So we can learn how to please those assistants.

Does that work? So devotees are very essential. So just following the process and that, that’s good, it’s important. It’s the lifestyle, it’s the situation. But the dynamic element that cultivates is the association of devotees.

That’s the important one.

I was connected to what you just said. Is that okay?

The Buddhist has a saying which says, when the disciple is ready, the guru comes. Is that what you just said to Paramahamsa Krishna sees? Yeah, basically. I mean, Krishna, as Kaviraja Goswami explains in the Chaitanya Charita, in the introductions, when the person is actually interested, wants to know, who am I, why am I here, what’s going on, and all that. So that means there’s a moment where they’re not so attached and absorbed in the material world. Because otherwise, everything’s great, everything’s fine, or everything’s terrible, but the thing is, why is it like this? So therefore, that attachment and hatred, one pulls back a bit from that and wonders, what’s going on here? So Paramahamsa seen this, then he arranges to come in contact with the devotees. So you take that up, then, you know, that’s the highest souls. You know, you don’t take it up, then that’s, you know, Naradama, that’s Muda, that’s, you know, all these.

Or generally these others, they never even get the opportunity because that moment never comes. You know, they think everything is so perfect.

Okay, verses 29, 30. Okay, the last one. 29. Intelligent persons who are endeavoring for liberation from old age and death take refuge in Me in devotional service. They are actually Brahman because they entirely know everything about transcendental activities.

30. Those in full consciousness of Me, who know Me, the Supreme Lord, to be the governing principle of the material manifestation, of the demigods and of all methods of sacrifice, can understand and know Me, the Supreme Personality of Godhead, even at the time of death. So here’s the, again, Krishna’s bringing up the adhyatmic, adhidaivic and adhibhautic elements.

Verses 29 to 30. Yoga Misra Bhakti.

Well, last page. In verse 16 the Lord listed three types of sakham devotees. Arto, Jigyasura and Artharti. Arto and Artharti are karma misra, karma misra devotees and Jigyasura is a mixture of karma and jnana misra devotee. Verse 29 describes the fourth type of sakham, the yoga misra bhakti. He worships the Lord with a desire for liberation. Such an intelligent person who is endeavoring for liberation from old age and death takes refuge in Krishna by devotional service because he knows his constitutional position, the transcendental nature of the Supreme Lord and his relationship with the Lord as a servant. He is situated in Burma.

By the transcendental association of Krishna consciousness, this type of sakham devotee understands how the Lord is the governing principle of eternal material, material association of the demigods and also the methods of all sacrifice.

His knowledge is not destroyed even in the time of death. By the mercy of Krishna, this devotee attains his desired goal. Although according to Srila Baladeva Vidyabhusa, he cannot bring Krishna under his control and does not become an object of Krishna’s special affection.

So, in other words, Krishna is still saying he is very glorious here because of the connection to him, that focus, that determination. He doesn’t want to be involved in the material phenomena, so he’s trying to get beyond that and he’s taking shelter of Krishna. So, he knows Krishna and all these different aspects that he’s trying to get, so that’s very glorious. The point is, is glory is connected to Krishna. It’s not connected to Krishna. Krishna is not glorious, no matter how nice and how great.

So then, here in verse 30, the Lord says, Those in full consciousness of Me, who know Me, the Supreme Lord, to be the governing principle of the material manifestation, adi-bhuta, and the demigods, adi-daiva, and of all methods of sacrifice, adi-yajna, can understand and know Me, the Supreme Personality of Godhead, even at the time of death.

By claiming these three key positions, adi-bhuta, adi-daiva, and adi-yajna, the Lord attracts different types of materialistic people to His lotus feet and also shows to His devotees how they should see everything in connection with Him. Because always in this, this will come later, the adi-atmak, adi-daivic, adi-bhautic, means everything is broken down into this within the universal creation. So the adi-atmak in this case is the soul. So that’s not mentioned here. It means those in full consciousness of Me, that’s the adi-atmak.

And then know Me, the Supreme Lord. He’s controlling the material manifestation, which is the adi-bhuta. The demigods, the adi-daiva, because they control the material energy. And then He’s the adi-yajna, the method that makes the whole thing work. Because otherwise, how does adi-atmak, adi-bhautic, and adi-daivic work together? That’s through adi-yajna.

So in other words, the situations that are there, the elements or the personalities involved, and the method of interaction, that’s all the Lord.

So therefore, anyone can be attracted to Kṛṣṇa. So they know all these three. There may be a focus more on one or the other, or it’s just the having that knowledge, that that’s what creates the interest.

Only the Lord’s devotees who know the truth about Him can cross over māyā. In this chapter, Kṛṣṇa describes six types of such fortunate devotees. The three types of sākāma devotees.

The mokṣa-kāma bhakta, verse 16 to verse 9. The niṣkaṁ jñāna-miṣra bhakta, that’s verse 29. And the kevala bhakta, verse 1. In verses 29 to 30, the Lord lists six terms, which will be explained in the next chapter. Brahman, adi-ātma, karma, adi-bhūta, adi-daiva, and adi-yajna.

Śrīla Prabhupāda summarizes the seventh chapter in his purport, verse 30. Many subjects have been discussed in this chapter. The man in distress, the inquisitive man, the man in want of material necessities, knowledge of Brahman, knowledge of Paramātmā, liberation from birth, death, and diseases, and worship of the Supreme Lord. However, he who is actually elevated in Kṛṣṇa consciousness does not care for the different processes. He simply directly engages himself in activities of Kṛṣṇa consciousness and thereby factually attains his constitutional position as an eternal servitor of the Lord.

So, directly. So, in other words, it’s like before. Direct means it’s your interacting with Kṛṣṇa through the medium, you know, through a bona fide medium. But when the medium becomes more prominent in your consciousness, as that’s, you know, how you say, important to you, then it takes on these other qualities. Right? Though it’s still connected to Kṛṣṇa.

But the mistake is that, okay, devotee doesn’t care for that, means he doesn’t get involved in that. So does that mean he doesn’t care for the soul, or Brahman, or, you know, the process of sacrifice, or dealing with the material energy? No, so that those aren’t important to him as a… The means isn’t what’s important to him. Right? It’s pleasing Kṛṣṇa. And he uses the means, what is available to him.

He simply directly engages himself in activities of Kṛṣṇa consciousness. Right? That’s direct. If the item is more important, then it’s indirect. Right? But if it’s… It says to please Kṛṣṇa, it becomes direct.

And thereby factually attains his constitutional position as an eternal servitor of Lord Kṛṣṇa. In such a situation, he takes pleasure in hearing and glorifying the Supreme Lord in pure devotional service. He is convinced that by his doing so, all his objectives will be fulfilled. This determined faith is called dṛḍha-vrata, and it is the beginning of bhakti-yoga, or transcendental loving service.

That is the verdict of all the scriptures. Right? So that’s why he’s saying dṛḍha-vrata, he’s finished. So he says this is the beginning. Right? We’re going to say, oh, all this and that’s the end. No, that’s the beginning. Because otherwise we’re saying, yes, we’re all here and we’re doing all these things and we’re absorbed in all this, like, kind of material arrangements and all that, and this person is, you know, not so expert at it, and this one is, and this one’s kind of like, you know, not so well behaved, and, you know, culturally not so good, and this one’s really good, and all that. And so when we say here as he comes to that platform, that’s, you know, that ultimate platform. And so, therefore, you know, someone who’s not properly behaved now, they’re not rightly situated in devotional service. No, it’s saying that that’s where it starts.

So that means that the person who is pointing out, they also haven’t started. Because if they have, they wouldn’t see that. They would see the connection to Kṛṣṇa or not. That’s sin or not. When you see material activity as sin or pious, then it still hasn’t been, it’s not still very well developed. When you understand its connection to Kṛṣṇa or not is pious or impious, then one starts to see. So that’s where it begins. Yes? So in indirect activities, when the action is more important, and when attachment is involved, is it enough for one to see that the attachment is because Kṛṣṇa is governing, the governing principle of the material nature? That’s where it’ll start. Construct consciously for enunciation. No, no, no. The point is that if Kṛṣṇa is the element, then what are you attached to? Kṛṣṇa but through that form. Yes, but that means there’s an attachment to the form. Right? So, because it’s attached to Kṛṣṇa through that form, then that’ll start the process of purification. But it’s indirect because the form is important.

Right? It’s not just a means. It itself is important to you. So it’s not purely the means. Right? If it’s just purely the means, then that’s direct. But the means itself is important to you. So that, therefore, becomes indirect, because it’s you, the means, then Kṛṣṇa. If it’s just you serving Kṛṣṇa, then the means is whatever’s there. You understand? This is what will come up later in Sarva-dharmam parityajya. It’s which way you’re looking at it. You know what I’m saying? Does that make sense?

Yes, it’s there because you’re attached to it. Therefore, you engage in Kṛṣṇa’s service. That’s the ultimate renunciation. To say, I have nothing to do with it, that’s not necessarily so renounced. Because the point is, if it’s not yours to engage, then, yes, you renounce it because it’s not yours to engage. But if it’s yours to engage, then not engaging it, then who’s it for? It’s not for you. It’s not for Kṛṣṇa. So I can’t enjoy it. Nobody’s going to enjoy it. You know? You understand? So one will connect one’s attachments to Kṛṣṇa. That will purify. And then you start to see it’s actually Kṛṣṇa who’s the attachment.

The attachment’s actually to Kṛṣṇa, but we think it’s to that particular indirect item. Right? And so then with time, it’s just Kṛṣṇa that’s important. Then the indirect item is only useful in its ability to express one’s devotion to Kṛṣṇa.

Does that make sense? So that’s why it’s not the primary element. But knowledge is there, so you understand the process, but it doesn’t mean that you’re focused on that. Someone has knowledge of a car, but it’s not he’s focused on, OK, now if I turn this wheel in front, that turns the thing, and that goes down the ratchet, and then that rack and pinion, and that turns the wheel, and that, you know, so you’re not like that. You just know that I want to go that way, I turn the wheel, but you’ve gone through that intellectual process. But if someone asks you, why do you turn the wheel, right? You know, so then you can explain it. Does that make sense? So it’s not that you don’t need that knowledge, you don’t work, but it doesn’t mean you can’t explain it.

Mother Saci, when Lajjitaṇī started speaking Māyāvāda philosophy, then she countered it. So she knew how to defeat Māyāvāda philosophy, but that’s not the main importance to her. The main importance is, you know, why is Lajjitaṇī sitting on a pile of garbage? You know, she’s a son, you know, and her business is to teach him what’s, you know, good and bad, so she wants to, you know, so it’s about that direct interaction with him. But it doesn’t mean these other things they can’t explain.

You know what I’m saying?

Does that make sense?

He’s convinced that by doing this, by doing so, all his objectives will be fulfilled. This determined faith is called Dvīdha-vrata, and it is the beginning of bhakti-yoga, or transcendental loving service. That is the verdict of all scriptures. The seventh chapter of Bhagavad-gītā is the substance of that conviction. In other words, one’s convinced because Kṛṣṇa is everything. So one wants to please Kṛṣṇa, serve Kṛṣṇa, see Kṛṣṇa, and everything. So there’s this conclusion here. Those in full consciousness of Me, who know Me, the Supreme Lord, to be the governing principle of the material manifestation of the demigods and of all methods of sacrifice, can understand and know Me, the Supreme Personality of Godhead, even at the time of death. Right? So that’s the point. So, you know, Kṛṣṇa’s not saying death is easy, but He’s saying one can know Him. If you’re focused on Kṛṣṇa, then you’ll remember Kṛṣṇa. So the point is, you know, we’re taking this beginning of devotional service to be the natural standard of devotees doing devotional service. You understand? So that’s what we’re commenting, is that we take something else. That’s a mistake.

Anything else on this?

Next.

Chapter 8. Attaining the Supreme. By remembering Lord Kṛṣṇa in devotion throughout one’s life, and especially at the time of death, one can attain to His supreme abode beyond the material world. Right? So now He says, if you remember, then you can remember Him. So now He’s going to explain, then what will you attain? How does that exactly work? So the whole idea is, you explain something. You want to explain something complete so someone gets an understanding of the whole concept. Then you get into details.

That we see is the standard method, the Vedic method. So He has given this. Then it’s from there. Okay, well, how does that work? What are the details?

Verses 1 to 4, Lord Kṛṣṇa answers Arjuna’s questions.

5 to 8, remembering Kṛṣṇa at the time of death. 9 to 13, yoga, misera, bhakti. Verses 14 to 16, pure devotional service. 17 to 22, comparing the material and spiritual worlds. 23 to 28, devotional service is the topmost yoga. So in here, as we’re talking about, you know, here we’ll be using, because the ācāryas are using, yoga, misera, jñāna, misera, karma, misera. So we have to remember, as before, there’s two ways you look at it. The glass full, glass empty.

So, when you’re looking at that, the connection to Kṛṣṇa is there, through these mediums, that’s the glass half full. Right? That you’re attached to these mediums, and that’s getting in the way of your advancing in absorption of Kṛṣṇa, that’s the glass half empty.

Does it make sense? So one has to understand is that these are the methods. It’s not like, oh, that’s misfit, so we’re not interested in that. But the point is, that’s what you work through, that’s where you start.

Does that make sense? So, Kṛṣṇa sees it as glorious. Especially if we take Viśvanātha’s, means you have this, Viśvanātha will bring point, bhakti starts at prema. Right? So everything before that is in pursuance of bhakti. So that’s glorious, but it’s still in pursuance of. You know, and Baladeva will emphasize the elements that it’s in pursuance of, therefore if you keep following it automatically, it will turn into prema.

Right? You know, so we have to see is that that’s where it starts, so we can’t say what I’m doing now, now I’m perfect. No, it’s like you’re perfectly situated, you know, and so you keep going in that way and that will attain to, you know, even if it is perfect, there’s still more perfect and most perfect.

So perfect is you’re practicing sadhana bhakti, more perfect is you’re on bhava bhakti, most perfect is you’re on prema bhakti. So, one has to just, you know, go on. The path of the empty. The path of the empty? No, no, not the path, you mentioned the half-full cup. Oh. The second part of the empty, I think it is really… The path of why the glass is half -empty. Yes. Means because you see, his karma-misra-bhakti here is being, I mean, you see all these yoga-misra, karma-misra, jnana-misra are being glorified here. Krishna is saying that, you know, such a person in full consciousness and all these different things, but we see by the acaryas’ comments, they’re saying that, he’s talking about the yoga -misra here, the jnana-misra like this. So, will Jani take it as, you know, the pure unalloyed devotee this is talking about? No. Krishna already sees as glorious someone who’s situated properly in yoga, in connection with him. That’s already glorious. But, through that, then you can attain him. That’s the most glorious. So, in other words, anything in connection with Krishna is glorious. So, that’s why the mature world is seen in that way, then it’s glorious. You don’t see it that way, then it’s just illusion. Right? That’s the problem. So, what we’re saying is, is that these terms, because sometimes, you know, now you’re seeing Krishna’s using it in a very positive way. We have a tendency to, to, how do you say, give words connotations.

Right? So, you know, yoga-misra, that’s bad connotation.

You know what I’m saying? But the point is, is, no, the term means that you’re connecting to the Lord through yoga.

Right? Because you can, it’s just simply, it’s the devotion that connects you. That’s the bhakti. But there must be some medium. So, because we’re conditioned, we’re still using karma, jnana and yoga. So, you’re doing that. From your position, you’re connecting to the Lord. So, that’s perfect.

So, understanding that, that connection to the Lord, and that endeavor to please the Lord through that medium, that’s the aspect of the glass is half full. So, therefore, saying yoga-misra, karma-misra, this is, it’s good. It’s a good term. But, when it’s being used in a negative way, when somebody, you know, the acharyas will explain that this is karma-misra bhakti, so it’s not good. That’s meaning, because of your attachment to the medium of karma, or jnana, or yoga, that’s getting in the way of your further advancement. So, therefore, then you’re looking at the glass is half empty. You know, otherwise it’s like, it would glorify, yes, the glass is half full, and this and that, and then the person thinks, yeah, you know, I’m great, everything’s fine, I don’t, you know, like that. The point is, but it is still half empty. It’s half full, but there’s still half more to go. So, you have to keep the process going. You can’t just sit back and, oh, I’m doing fine. Does that make sense?

Misra means mixed.

Yeah, yoga-misra means it’s devotional service that’s mixed with yoga. So yoga uses the medium, so there’s still some inclination or attachment or, you know, preference. So, they’re, you know, based on the conditioning. So that’s why it’s used as a medium, but it’s not a problem because you’re connecting to Krishna.

You know what I’m saying? Does that make sense? That’s the point.

You know, so it’s like the kid’s been outside all day playing, you know, and they’re, you know, dusty and dirty, and all, you know, whatever else, you know, they can get themselves into. So they come running in the house, they come running up to you, they’re so happy to see you. So you just go, hey, wait, you’re all dirty and funky. No, you interact. And then afterwards, then you tell them, okay, now let’s go take a bath.

You understand? So, in other words, that affection, that’s perfect, but the situation is not ideal. So, therefore, you’re trying to make the situation match the affection because, you know, the interaction is limited because of the situation. So, because of the karma, misra, jnana, yoga, misra, therefore, it’s limited on how much situation you’ll actually interact with Krishna. Therefore, if the situation is right in the jnana field, then you’ll be so interactive, or in the karma, you’ll be so interactive. But the point is, it should be more constant, it should be more according to one’s actual nature. You know what I’m saying? So that has to be adjusted, but that that show of affection is being given. That Krishna is glorified.

That’s what’s special.

You know what I’m saying? So, the other is simply there so that you can remove it. So, being able to see it as a fault is only there if you can help remove it. Just to see it as a fault and you can’t remove it, what’s the meaning of saying anything?

You know what I’m saying? Does that make sense? Because an actual friend, you know, helps you in these times. Someone who can point out the fault, they’re not actually a friend. Anyone can do that. You want a fault, you know, of anyone here? I’ll go outside and get a rickshaw wall and bring him in. Say, what’s wrong with this guy? He can go on for hours. You know, so, if finding fault is the thing, then, you know, the rickshaw wall is the PhD in that. So, therefore, he’s superior to everybody.

You know what I’m saying? So, that’s not the point. The point is, this is all glorious, but there’s more glorious. You know, so that connection, that’s glorious, because it’s connecting Krishna. But you want that to be eternal. So, therefore, you have to be situated purely on the eternal platform.

So, unless that determination is there, you won’t get there.

If you’re kind of, well, maybe I don’t know if I can make it, or if this is good enough, you won’t make the endeavor, because when there’s doubt, there’s not action. So, there must be this dhrtavrata, that focus.

Right? That’s what must be there. And if that’s there, that will then generate everything else.

Right? You know, so, as he says that, so, he quoted, it probably said, 70%, you know, Krishna conscious, that will get you to, you know, a situation to go cool. Right? But the point is, unless you are completely fixed, you couldn’t say, well, it doesn’t matter, I only get 70%, then I’ll get, then that means there’s no, you’re not fixed. So, you’re not going to get to 70%. You know what I’m saying? So, the point is, unless one’s fixed, that you’re going to do it properly 100%, you’re not going to get to that position. So, that’s where there’s that balance between Krishna’s mercy, the Vaisnava’s mercy, and our commitment determination.

If we’re not committed and determined, it’s not going to happen. Right? So, that’s why you don’t over-emphasize one or the other. That’s why you have these two, in balance, that perspective that Visvanath gives and that perspective that Baladeva gives. Because Baladeva says, oh, hey, I’m perfect right now, and Visvanath would say, not, not yet. You know, if you’re on prema, great, but if you’re not, not yet, quite yet. You know, and then you go, oh, but this prema is so far away, I can never make it, doesn’t see others, no, no, you’re doing Sangha Krishna, you just continue at it, it’ll come perfect. So, you have to find that balance.

You know, between the glass is half-full, the glass is half-empty. You know what I’m saying? People say it’s half-empty, that means they’re happy to leave it that way. People say, oh, no, it’s half-full, they’re happy to leave it that way. But the point is, is, you’re trying to get a full glass. Right? But you can only get a, you’ll only make the endeavor to get a full glass if you understand half is already there. So, now let’s fill it up. But at the same time, you’ll only make the endeavor to fill it up if you know that half is missing. So, that’s why all these other things, they’re nice. Oh, is the glass half-full, the glass is half-empty. They’re really nice, but at the same time, is, the point is, is, the truth is in the middle.

You know what I’m saying? You have to be able to accommodate both. You know, it’s only one or the other.

You know what I’m saying?

Could I compare it to climbing a mountain and halfway and, like, the thing which is important is not give up the pursuit to go… Yes, yeah, like that. You have to, you know. You know, someone could say, oh, he’s not at the top, you know. That’s enough. You just keep on doing what you’re doing. So, that’s the thing, that determination, that focus, that’s what’s going to make one go forward. If one’s not determined and focused, one could say, oh, hey, I’m okay. I’m on the mountain, you know.

Okay.

Okay, so. This is one to four.

Okay, well. Arjuna inquired, O my Lord, O Supreme Person, what is Brahman? What is the self? What are the fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.

Who is the Lord of sacrifice and how does He live in the body, O Madhusudana? And how can those engaged in devotional service know you at the time of death? The Supreme Personality of Godhead said, The instructable, transcendental living entity is called Brahman, and His eternal nature is called adhyatma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities. This is so exact, right?

O best of the embodied beings, the physical nature, which is constantly changing, is called adhiputa, the material manifestation. The universal form of the Lord, which includes all the demigods, like those of the sun and moon, is called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in every heart of every embodied being, am called adhiyajna, the Lord of sacrifice.

In verses 1 to 2, Arjuna requests the Lord to define the terms he mentioned in the last two verses of the previous chapter. Arjuna inquires, right? Because that’s natural. You have these things, you introduce something, there’ll be questions on that. Then that deepens it, you get more. Because he said, adhidaiva, he’s the source of the demigods, so then you’re going to think, okay, just demigods. But here he’s pointing out it’s the universal form, because that’s where the demigods are situated. So that means everything that’s in there, everything in the material manifestation, then that’s the adhiputa.

Arjuna inquires, what is Brahman, self, fruit of activities, material manifestation, and demigods? Who is the Lord of sacrifice and how does He live in the body? And how can those engaged in devotional service know Krsna at the time of death? Srila Baladeva Yudhisthira explains the meanings of Arjuna’s questions as follows. One, what is Brahman? Arjuna wants to know if Brahman refers to the jiva or to the paramatma. Because otherwise, why ask a question unless there’s something to it? Because he’s already explained before the nature of the soul and transcendence and that. So he’s trying to… Two, what is adhyatma? Arjuna is asking if the adhyatma, the self, refers to the gross or subtle body.

Three, what is karma? Does it refer to ordinary actions or actions prescribed in the Vedas? Four, what is adhiputa? Since adhiputa means that which rules, adi, the living entities, bhuta, does it refer to the products or the material elements, such as pots or the gross bodies of the jivas? Who is adhidaiva? Who is the personification of everything in the universe? A demigod or the virat purusa, the universal form of the Lord. Who is the adhiyajna? In other words, who presides over the sacrifice and where in the body does he live? Srila Prabhupada explains, Lord of sacrifice may refer to either Indra or Visnu. Visnu is the chief of the primal demigods, including Brahman and Siva. And Indra is the chief of the administrative demigods.

Both Indra and Visnu are worshipped by yajna performance. But here Arjuna asks who is actually the Lord of yajna and how the Lord is residing within the body of the living entity.

So, verses three to four.

What is Brahman? The indestructible living entity who is originally part and parcel of God is called Brahman. Srila Prabhupada explains in the Purport to verse three. Brahman is indestructible and eternally existing.

And his constitution is not changed at any time. But beyond Brahman, there is Parabrahman. Brahman refers to the living entity and Parabrahman refers to the Supreme Personality of Godhead. Srila Prabhupada writes in his Purport to Bhagavad -gita 7.29, Aham brahmasmi. I am spirit. It is said that one should understand that he is Brahman, spirit soul. This Brahman conception of life is also in devotional service. As described in this verse, the pure devotees are transcendentally situated on the Brahman platform and they know everything about transcendental activities. Only persons who perform activities in Krsna consciousness, mam asritya, are actually entitled to be called Brahman.

Because they are actually endeavoring to reach the Krsna planet. Such persons have no misgivings about Krsna and thus they are factually Brahman. So you use the term no misgivings. Because that will hold you back. A misgiving means that the doubt has been accepted by the mind. Generally speaking, a doubt will mean the intelligence can’t work without the difference. The misgiving means the doubt has been accepted as a platform, as a basis of one’s identity or position or interaction. So that misgiving is that if Krsna is God, but if I’m God or there’s someone else’s God or something else is important, then that’s going to be a problem. Why you should worship God? There’s so many starving people in the world. Why all this money is being spent on Him? We could spend it on the poor. That’s a misgiving. So that’s not going to work. You’re not going to become Krsna conscious. So someone who’s given up all these, they’re Brahman because they’re situated, they understand they’re servant of Krsna. They’re actually situated as Brahman. Others, you know, highly doubtful.

What is the self?

Brahman’s constitutional nature is called adhyatma, the self. This constitutional nature of the living entity is to serve the Lord.

Right? So in here, Brahman, we have paramatma and the… it means you have Brahman, Parabrahman. Right?

So then, here is that this defines both. So now we’re going to what’s the self, right? Brahman’s constitutional nature is called adhyatma, the self. This constitutional nature of the living entity is to serve the Lord. Srila Prabhupada writes in his purport. The constitutional position of the living entity is different from the position he takes in the material world. In material consciousness, his nature is to try to be the Lord of matter. But in spiritual consciousness, Krsna consciousness, his position is to serve the Supreme. Right? So then you actually know what is… what the self is, what the self is supposed to do. Right? Otherwise, how do you know what’s the relationship between the adhyatma-kadi, daiva-kadi-bhutik and adhya-yajna? Right? So you have to know actually the position. So just say, oh, it’s the soul, but you have to know the soul is the servant of God. That’s his natural position. Well, in the material world, then, one tries to lord over material nature. So if you want to be transcendental, then you have to, through your interaction with material nature, engage it in the Lord’s service. Right? Rather than trying to lord it over. That will change the position. Then you’re situated as Brahman, even though one’s in the material environment.

In other words, there are two types of adhyatma.

One is absolute, unchanging nature of loving service to the Supreme Lord, and the other is the soul’s material conditioning, which is always changing according to the samskara stored in the subtle body. The second type of adhyatma is called subhava. I say that… I say this adhyatma refers to the subhava. Subhava is that substance which is intimately connected to the jiva. It refers to the impressions held in the subtle elements, which accompany the jiva birth after birth, because the impressions are closely related to the atma. Described as such in the Chad Dogi Upanishad, they are called subhava. This subhava is what I call adhyatma, that which rules over atma. Srila Baladeva did Yugoslavia’s commentary on Bhagavad-gita 8.3. So we see here that subhava means what is ruling over. Intimately connected with the jiva. So there is intimately connected in his constitutional state and intimately connected in his conditional state.

So, therefore, the jiva’s natural position is to act as servant of Krishna. And that’s what he actually is. But when his polluted consciousness, which is the constitutional, then the subhava will take on whatever the particular samskaras are at the particular time. Whatever is the impressions that are there in the heart of the jiva, that’s what’s going to determine his nature, how he’s going to act or interact with the material energy. But, underlying it still, his spiritual nature is the main element. So it’s not… It’s simply covered by the other. So, Krishna’s entered everything, making everything work. That will come up. So, that means the subhava is engaged in Krishna’s service because that’s the underlying inherent subhava of the jiva. Right? Subhava of the jiva is to serve Krishna. How he’ll serve Krishna? He’s in the transcendental state. In the constitutional state, he’ll serve through his natural constitutional position, directly. If not, he will serve Krishna in his constitutional position as servant, but through his subhava or his conditional nature.

Does that make sense? Right? Yes. When you were reading that, did you mention the samskaras in the seven bodies? I was trying to listen. In the seven bodies. Seven bodies. Did you explain that? No, I said subtle. Subtle. Subtle. Thank you. Yeah. Subtle. Okay. Right? Okay. What is karma? Due to material consciousness and activities, the living entities take on various bodies. This process is called karma. Srila Prabhupada explains the technical meaning of karma as follows.

In the process of sacrifice, the living entity makes specific sacrifices to gain specific heavenly planets and consequently reaches them. When the merit of sacrifice is exhausted, the living entity descends to earth in the form of rain, then takes on the form of grains, and the grains are eaten by man and transformed into semen, which impregnates a woman, and thus the living entity once again attains the human form to perform sacrifice and so repeat the same cycle. In this way, the living entity perpetually comes and goes on the material path. The Krsna conscious person, however, avoids such sacrifices. He takes directly to Krsna consciousness and thereby prepares himself to return to Godhead.

So karma means you’re involved in the activity in the introduction that says time and the modes of nature. When they’re combined, then you get karma. So time will be action. So when action is under the modes, then there’ll be karma. But if action is not under the modes, then it’s transcendental activity. That’ll be akarma. And then this process he’s talking about here, maybe in the proper…

It is the process that they see in the cycle. It means that those who work within the cycle of karma, they know this. This is their method. They perform the yajna. By that, they’re elevated to the heavenly planet. They’ll enjoy there. Then they’ll fall as rain. The grains become semen and impregnate the woman. Then they’ll be born. Then they go through the samskaras. They come up to the platform. They’re qualified. Then they perform the yajna and then elevate themselves again. They understand this process. All these things have terms. Like that. So this is just the method. So Prabhupada’s saying is the devotee doesn’t get involved in this process and then try to see Krishna. He just directly takes up Krishna consciousness. So when we say karma, yoga, it means it’s very mild, the amount of karma we’re talking. We take, oh, very big. Oh, he’s such a karmi. Like that. No, this is a karmi.

He understands this whole thing. He performs all, he’s very pious, does all these different things. That’s a karma. He goes to the heavenly planets. Right? That’s that. The other is the fruit of workers. Not very elevated.

So we always have to have this perspective. So we don’t, otherwise, we take something small and apply it. Like I mentioned is that, you know, in mana, one chapter, full chapter, is dedicated to, how do you say, the shraddha rites. You know, what is proper, what is approved, everything like this. What you can do, what food, in what situation, everything down to how you deal with the pot. You know, sometimes you pick up the pot and you’re trying to figure out what it is, so you smell it or shake it a little bit to see what’s in there. You do either of those, you can’t offer that. It’s finished. The whole thing’s finished. Your whole shraddha rite. You know, the place where you serve them is not beautiful, natural, down next to a river. Everything’s so nice, everything perfectly arranged. It won’t work. Like this. It just goes on and on. One chapter.

So Prabhupada’s reduced it down to, you know, you have a kirtan, like that, some prasad, feed the devotees, and then afterwards take some prasad and offer it to a picture of whoever the deceased person was, you know, there was some discussions, you know, Krishna conscious philosophy and connection with, you know, these kind of things. Finished. And then we’ll say, oh, you know, so ritualistic and all that, you know, we don’t care for all the rules. No, what Prabhupada gave us already means we don’t care for the rules. If you don’t care for what Prabhupada gives, then that’s a nonsense.

Does this make sense? So we have to move, because otherwise, son, because it’s been reduced down to so simple, then we’ll take that and blow that up to be, you know, full-on blown karma. No, that’s not. You know, these people, no, they’re not the body, they do the sacrifice, they go to the heavenly planets. You had Shankaracharya, there was this biggest, he was, at the time, the biggest, you know, how do you say, karmi, you know, like that. And he was trying to see him and all this, and he couldn’t. At one point, he just, he finally got, you know, found where he was, got in there, and, you know, they had their yajna court where they do their yajnas every day. And so, one of the methods is that these karmis, then, you know, when it’s, you know, as vanaprasthas are doing their yajnas, when it’s time, they decide it’s time to leave the body, then what they do is they leave by entering the sacred fire.

Right?

So, then, you know, Shankaracharya comes in, and the guys are, because you have the fire, you finish it, it’s the coals and all that, so you cover the coals, like that, you know, like that, you put a kusasa on and everything like this, and then you sit on that, and then they take the ash that they normally cover the fire with to keep it going, and cover you, you know, up to your neck, like this. So, you’re sitting there. And so, there’ll be some time before he gets through, you know, but it does. So, Shankaracharya comes in, and it says, I need, we want to talk to you, because the point is, if he defeats him, then you defeat this whole school. And the guy basically just looks at him, I’m busy right now, you know, like that, you know, he sits in like this, and so then he finishes, and so he leaves his body, so Shankaracharya doesn’t really get to talk to him, so. You understand? So, it’s not that they don’t know what they’re doing, they’re focused, I mean, what would it take to be able to leave your body through sitting on the sacrificial fire, peacefully, calmly?

So, that’s the karmic, you know, generally it takes this, you know, complete, you know, drunken, you know, how you say, sex monger, it’s out there, and this and that, you know, completely disgusting. No, that’s the low end of it. That’s our end of it. But the other end is these highly qualified Brahmins. But the point is, is they’re so qualified, and so, have such good qualities, and focus in that, but it’s still being misdirected, because it’s not being directed at the Lord. So, all those kind of things are removed, and then it’s down to simply engaging the body and activities connected to the Lord. So, there’s the direct, that we do a sadhana, and there’s a service, and then there’s the indirect, those things are ourselves, we’re motivated, and are attached to. Right? So, that’s called karma nisrabhakti. But it’s not that karma nisrabhakti. So, when you say, the devotees just directly take up, means they just take up the thing where they’re engaged themselves in their activities of the Lord’s service.

Right? So, it doesn’t mean directly take it up. So, we don’t do any of this stuff. You know, we don’t, we don’t, you know, have to take care of the family, or, you know, pay the bills, or no, no. That’s, that is the, what we mean here, direct.

And then of that, then again, there’s more direct.

Right? Does this make sense? Yeah? Okay.

What is the adibhuta? The changing physical nature is called adibhuta, as it is explained by Srila Prabhupada. Adibhuta as it is.

So, this is the adibhuta as it is. The changing physical nature. The physical nature is constantly changing. Material bodies generally pass through six stages. They are born, they grow, they remain for some duration, they produce some byproducts, they dwindle, and then they vanish. This physical nature is called adibhuta.

The Lord is… Okay.

So, in other words, changing physical nature. So, that means all the different living entities, all the different situations, whatever there is within this, you know, material, what you see, what’s manifest, that’s the adibhuta. You know, but specifically, the living entities, right? Because the living entities are the ones that are going to do something. The Lord is the governing principle of this material manifestation, as is confirmed in 7.30, right? So, now, He is the Lord of the adibhuta. Yes?

Yes?

Basically speaking, though I’ve heard that there is some chemicals you can put together and they’ll run around in a petri dish and seemingly do all this, and so then the scientists will sit around and think, well, is it alive or not? You know, like that. So, the main thing they have to worry about is that it doesn’t become big enough that it eats Chicago, you know, like that. But other than that, then they don’t have to worry about it.

IDF.

But aren’t they alive? Yeah, well, that’s what I was… I couldn’t answer him. But I mean, according to that cycle of karma, right?

When the merit of the sacrifice is exhausted, the living entity descends to earth in the form of rain, then takes the form of grains, and the grains are eaten by man and transferred into salmon. So that means, most likely, not a soybean, right? Which impregnates a woman, right? So that means in the salmon there’s already the living entity. That’s the field. Just like, is there life in a seed? A seed, is it life? Is there a jiva in a seed? Okay. Is there a jiva in the field?

No. But you put the seed in the field, it will grow. So that’s the whole point, is that’s… Yeah. That’s the point, is that combination. Because the soul is manifesting a material body. So that means it has to be made out of material energy. So that’s what the womb is doing, right? But the jiva is in the salmon, like that.

Yeah, but does it just stay like that? You know, they get all fired up about it, but does the baby grow there? No, they have to put it back inside the mother. So it’s just, you know, some manifestation of the… You know what I’m saying? But the point is, is you can’t do something beyond what Krishna allows. Right? You know, like they take something and they, you know, combine half cauliflower, half broccoli. But you can only do that if Krishna allows that. You know, you can’t take, you know, half cauliflower, half, you know, pumpkin. It doesn’t work. You know what I’m saying? But a pumpkin and a squash, maybe. So, I mean, Krishna already defines what are the things you can play with. Right? And like that. But it’s not that you can do something outside. So when they find something that’s not seemingly normal, then they think they’ve found the exception. And then that makes them superior because we created it. But, you know, it doesn’t really work like that.

What is the Adidaiva? The conception of the universal form of the Lord, which includes all demigods and their different planets, is called Adidaiva. Adidaiva is further described in the Bhaktivedanta Purport to Srimad-Bhagavatam 2.1.19. The conception of the virat-purusa, or the gigantic form of the Supreme Lord, is said to include all the predominating demigods as well as the dominated living beings. Even the minutest part of a living being is controlled by the empowered agency of the Lord. Since the demigods are inclined, included in the gigantic form of the Lord, worship the Lord, whether in His gigantic material conception or in His eternal transcendental form, as Lord Sri Krsna, also appeases the demigods and all the other parts and parcels as much as watering the root of a tree distributes energy to all the tree’s other parts.

Consequently, for materialists also, worship of the universal gigantic form of the Lord leads one to the right path. One need not risk being misled by approaching many demigods for fulfillment of different desires. The real entity is the Lord Himself. All others are imaginary, for everything is included in Him only.

So, by worshipping the universal form, you appease, it says, all the demigods and all the other living entities. It doesn’t say you specifically appease the Supreme Lord. You know what I’m saying? It means it’s an approach because then you’re seeing the Brahman level or the Paramatma level. Universal form specifically, that would be the Brahman level. So, it’s an approach. It’s something. It’s an elevation. It’s purified. So, you’ll be satisfied. Others will be satisfied. But still, Krishna will see as beyond, you know, like this. Because then He’s the Adi Daiva, He’s the Adi Yajna, but then He’s also beyond this as a person.

So, then we’ll see.

But, by going through that path, it’s elevating. By worshipping the universal form, then you can see, okay, the Lord’s here in all these different aspects, but He includes everything. So, it’s a start. So, that’s why it’s quoted here from the second canto because that’s where Sukadeva Goswami starts. He starts with the universal form.

This is the beginning. So, we’ll end here. Continue. Today’s what? Friday, Monday. Om Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

Lecture Notes

A brief summary of the lecture contents, based on the notes of Śāstra-cakṣus students

  • Kṛṣṇa is free from the contamination of the material modes, therefore He can know things as they are, and know past. present and future.
  • Dead matter is not actually generating the experience, it cannot reciprocate in any way. Every effect of reciprocating is generated by the Lord. But we are attracted and repulsed by dead matter.
  • Being attracted to Kṛṣṇa and distressed by His separation, this is not duality, because it’s all about Kṛṣṇa.
  • Duality is between the actual quality and what we attribute it to.
  • Nothing deserves to be hated in dead matter or be attracted to. Everything only has meaning in connection with Kṛṣṇa as a person.
  • Karma, jñāna and yoga are mechanics of devotion. Devotion is separate, but it is expressed through those mediums.
  • On lower levels, one may have strong taste for those processes, but in bhakti the focus is on Kṛṣṇa the person. But one still uses proper techniques.
  • When one’s sinful activities are completely eradicated, one no longer acts on the basis of desire and hate. We think it’s always acting morally, but in that case impersonalist and karma-kāṇḍī also act very properly.
  • “With determination” means that one is still practicing.
  • 26:00 Elephant baths
  • If we are not free from desire and hate, we will say that interaction with dead matter is the standard for sin and piety. There are rules on the gross platform to keep us not so distracted, but actually remembering Kṛṣṇa and trying to please Him is the point.
  • Piety is not the cause of bhakti, but devotees prefer pious persons to preach to, so piety attracts their mercy.
  • Decrease in raja-guna and tama-guna and increase in sattva-guna allow one to take advantage of the association of devotees.
  • 35:30 Explanation of kṛpā-siddha
  • We cannot actually take any credit for us having become devotees. Comparison to picking cauliflower at the right time.
  • Yoga-miśra bhakta is glorious, although he cannot bring Kṛṣṇa under control. The glory is connection to Kṛṣṇa.
  • Adhibhūta, adhidaiva, adhiyajña – everything in the universal situations can be broken down to this. Adhyātma – soul, those in full consciousness of Kṛṣṇa, adhibhūta – the material manifestation, adhidaiva – the demigods, adhiyajña – Lord who holds everything together and makes everything work.
  • The criteria of sin and piety is the connection to Kṛṣṇa. One who sees on this level is properly situated.
  • The distinction between direct and indirect is where the consciousness is. If one is focused on pleasing Kṛṣṇa, that’s direct. If one is focused on engaging one’s attachments in Kṛṣṇa’s services, that’s indirect.
  • Devotees can explain mechanics of the material world, but that’s not of importance to them. Person driving a car could explain different mechanics in the car, but while driving one does think of it all the time.
  • 59:00 Mother Śacī knows how to counteract the Māyāvāda philosophy, but her main concern is taking care of Lord Caitanya.
  • If we are focused on Kṛṣṇa, we can know Him.
  • 61:20 STARTING CHAPTER 8
  • Standard Vedic method of teaching is first give the whole concept, then explain details
  • 62:30 Explanation of the glass half-full or half-empty
  • Kṛṣṇa already sees as glorious anyone who is situated in proper consciousness, even though it’s mixed, because the situation is perfect. But if one becomes attached to that particular conditioning, then it’s pointed out that the glass is half-empty.
  • In mixed devotional service, interaction with Kṛṣṇa is limited. There has to be dhṛdha-vrata, firm determination to move on to pure devotional service.
  • 69:20 Anyone can find fault, the rikshaw-wala is a PhD in that
  • By being determined we attract Vaiṣṇava’s mercy.
  • If we are not focused and determined, we feel we are okay.
  • Misgiving means that the mind has accepted the doubt as a platform of existence or interaction.
  • The living entity can serve the Lord through his original nature, or through the conditioned nature.
  • Karma is only produced by action under modes of material nature, without the modes it’s akarma
  • 87:00 “Rituals” that Prabhupāda has given us are very small compared to karma-kāṇḍa.
  • 95:00 Kṛṣṇa defines what are the things we can play with – artificial crossbreeding, In vitro fertilization
  • Worshiping Universal form is Brahman level, it appeases the demigods and living entities, but not specifically the Supreme Lord, because He is beyond that.

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