So in the previous creation then he’s walking around and describing whatever’s there and it’s exactly the same. He’s not saying, wow, it was so different then and now it’s like this. No, it’s just the same exact thing. Every age is exactly the same. It’s not a slightly different flavor, this or that, you know. Now they wear tank-tocks before they used to wear, you know, what do you call those? Not buttress.
I forget what that thing was. I think it was a buttress. You know, in the back they had this big thing in the skirt. Huh? Bustle. Yeah, bustles. You know, I mean, it’s always the same thing. There’s something, it just adjusts a little bit, but it’s the same thing. So you’ll get different days of Brahma, they have a theme. So that will be there. So each day is a slightly different flavor like this. But it’s exactly the same thing.
You know what I’m saying? So that’s all.
It doesn’t change. And what the different flavors are, those are also, you know, within the repetitive. So that’s always what’s going on. So that’s why it says chewing the chew. It means you’ve already been through this, and now you’re coming back, oh, it’s fresh. You know, so it’s like that. You know, it’s like the crows. You throw some garbage out. It’s garbage. But then they think, oh, something new, you know, and they go very enthusiastically pick through and find something.
Srila Prabhupada writes in his purport in verse 19, Ultimately, when Brahma’s life is finished, they, the living entities, are all annihilated and remain unmanifested for millions and millions of years. And when Brahma is born again in another millennium, they are again manifested. In this way, they are captivated by the spell of the material world. So we see here is ultimately when he’s finished. So you have one life to the next. Does that make sense? You know what you’re saying? But then you have the end of Brahma’s day. And then there’s that unmanifest and then manifest again. Then there’s the end of Brahma’s life, which then is even a longer span. But then again, it comes back exactly where he left off. So at the end of the universe, when Brahma’s life has ended, then one goes, was wound back up to the unmanifest, and then one will manifest again exactly where one left. That’s where you’ll go back to.
So it’s like that. So we have to say, so that thing is, oh, it’s new, and we have to engage all these things and all that. They’ve always been there. In Kali Yuga, there’s always going to be your iPod and this and that. Maybe it’s called something else, an e-pod or something like that. But whatever it is, it’s always the same stuff, the same situations. There’s no difference. Because otherwise, how would it be just if you’re in a situation and you do something wrong? And so then afterwards, you’ll be punished for that, end up wherever it is, a bad situation or hellish regions or animal life or like this. Now, just would mean you’re given the chance to do it right. So there has to be that exact same situation.
You know what I’m saying? So same, you know, same funky room, same empty pizza boxes, all that stuff is there.
Now what are you going to do with it again after you’ve gone through this whole thing? So generally we’re a bit dull, so we do the same nonsense again like that. Slowly, slowly it will change.
But even that change is going around in this cycle. You know what I’m saying? So that this Kali Yuga and what’s going on now is unique. It is so different from the Vedic. No, every time this is what happens, every time. And every time people say it’s unique. Yeah, every time they say it’s unique. I mean, it gives examples. I think it was in the very end, in the 1890s, I think it was. I’m not sure if it was America. Yeah, it must have been America because patents are American or the whole world is specifically American. So they were seriously considering closing the patent office because they thought everything had been invented. Men are so intelligent and so developed that they’ve invented everything that there is to invent like that. So that’s the problem. The false ego of the living entity is so great that he always thinks it’s unique. That’s the thing is that, oh, but we’re Westerners, so we’re unique, so we don’t fit exactly into the Vedic paradigm, so we have to come up with this whole new system. No, it’s just the same old, you know, Mlecchas and Yavanas that there’s always been. You know, it’s always been there. So it’s nothing new. That’s all.
Yes. In this Kali Yuga, Chaitanya Mahaprabhu came. So it’s like it happens every three cycles of the year?
It means Lord Chaitanya will come every Kali Yuga. The avatar is always golden. He’ll always teach the chanting of the holy name, the Samkita. But for Swayam Krishna to come as Lord Chaitanya, that’ll happen only once in a day in Brahma.
So that’s rare, you know what I’m saying? But it means every Dwapara Yuga, then Krishna comes. But that means only one is Swayam. The others are Vishnu, Vishnu-murtis.
So that means 999 are Vishnu-murtis and one is Swayam Krishna.
So whenever Swayam Krishna comes, then Lord Chaitanya comes.
So that way then you could say it’s very… Because otherwise through the Harinam, then one gets to Vaikuntha. You know, worship of Radha and Krishna one gets to Vaikuntha. That’s why it’s not so strange that these Vaikuntha Sampradayas, then they also worship Radha and Krishna. But they see them as an expansion of Vishnu, which technically what they’re dealing with is.
Does that make sense?
Only one in a thousand is possible to go to Goloka.
It would appear that way.
So therefore take advantage.
In other words, this is more rare than an Xbox.
Like that. Even though it’s so unique and so, how you say, absorbing. You know, so all these other things, you know, got to get yourself this and got to do that. And, you know, all these things these other kids are so absorbed in. But, you know, that’s common stuff. They think it’s special. No, Lord Chaitanya, that’s uncommon. That’s why I said, giving something that’s never been given before. Otherwise, if it was just given the last Kali Yuga, then why would we say that? Then it’s just, you know, he’s come to give whatever Kali Yuga he gives, you know.
But it means once in a day of Brahma, then that’s basically, you know, never been given before.
Is that okay? Yeah, so tell your friends.
Like that, you know.
And when Brahma is born again in another millennium, they are again manifest. See, even Brahma is born again. So you have to understand that there’s something beyond this born again. They’re only understanding a portion of what it means to be born again.
So, in other words, we’re the original born again. In this way, they are captivated by the spell of the material world. But those intelligent persons who take to Kṛṣṇa Consciousness use the human life fully in their devotional service to the Lord, chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Thus, they transfer themselves, even in this life, to the spiritual planet of Kṛṣṇa and become eternally blissful there, not being subject to such rebirths. Even in this life. So that’s what Raghuvirādhāsa is referring to when he says, he offers the basis to the vraja-vasis, right, in monasticism. And he makes the point of those who are residing there and those who are residing there by meditation. So even in this life, one can be transferred there. So that’s very important.
Verses 20 to 22. The Lord’s abode is eternal and transcendental to the manifested and unmanifested material nature. It is supreme and it is never annihilated, even when all living beings in this world are annihilated, that which the Vedantists describe as unmanifested and infallible.
The supreme destination is Kṛṣṇa’s supreme abode. Verses 20 to 21. So they’re talking about the unmanifest, the infallible, and the supreme abode, the supreme destination. That means Kṛṣṇa’s place. That is the supreme abode. What they don’t understand is that they think supreme, because otherwise, Brahmān, how is that an abode? Because abode means something you’re in, you’re living in. But if there’s no distinction, everything’s all one, how is that an abode?
How is that a destination? Because the place where you’re at is also Brahmān, so destination means you’re going somewhere. And if it says the transformation of consciousness, but the point is you end up with no consciousness, so how can that be a transformation? You’re at one place, you get to another place. You can’t say your consciousness is one, and then you end up with no consciousness and call that a destination.
You understand? So they’re not applying their own knowledge of grammar and poetry to what they say. It just sounds good, but it doesn’t really mean anything. So unmanifest means it’s always there. We say unmanifest means it didn’t appear. No, it’s always there, because something unmanifest manifests. So when you say it’s unmanifest, it doesn’t mean it doesn’t exist. It just means it was never manifest. It’s always there.
Because they’re taking it from nothing, then there’s something. But no, it’s there’s something, then you can have nothing.
So this unmanifest comes from the manifest. It’s always manifest, so it’s unmanifest.
Infallible means nothing goes wrong there. It’s all perfectly connected to the Lord, so therefore it’s infallible. Illusion means it’s fallible. It is connected to the Lord, it’s not fallible.
In verse 22, Kṛṣṇa explains how to attain His abode. The Supreme Lord, who is the greatest, is attained by unalloyed devotion. Although He is present in His eternal abode, He is all-pervading, and everything is situated in Him only. In this verse, the Lord again emphasizes that all our desires should be focused on Him only. The same point is already made in verse 14.
So by always being focused on Him, then you’ll get there. Because otherwise, the point is, one may say, well, that’s not fair. But the point is, if you’re focused on other things, it means that’s of value to you. You only focus on something that’s of value. So how could you end up just in Kṛṣṇa’s abode if you have other things that you’re focusing on? So other values are there. So those other values aren’t there. So you have to remain here to be able to appreciate those values.
Lucky?
Well, it’s not exactly lucky. Because the point is that why would you remember unless the Lord is pleased with your service?
We don’t hear of someone randomly. It’s someone who’s absorbed and then may get distracted.
Right? Then they may, you know, when things get difficult again, then they take up thinking of the Lord.
You know what I’m saying? But we don’t hear of just random, just here and there. There’s no luck as such, because the Lord’s in control. You have to remember, where does luck come from?
Even the word luck. You know what I’m saying? So luck comes from the ethnic, lucky. Right? Lucky is the Bengali pronunciation of Lakṣmī. Right? So the British picked that up from them. You get lucky. You get Lakṣmī. You understand? So it’s like, you know, even your luck is still the Lord’s potency. So you still have to be, you’ve dealt properly with the potency, therefore you’re getting the result. So it’s not just chance. That’s where gambling comes. You think, I will get something I don’t deserve. That’s why they lose. Now, and what’s the term on, if it comes down to the gambling, between the gambler and, you know, how you say, the house. Who wins? The house. Why? Is the house gambling?
Is this a proper business? I mean, maybe it may be a sinful business, but there is proper business. That’s why they win. Because they know, they put in this much investment, this much work, they’ll get this much profit. But the other person thinks, I’ll do nothing and I’ll get millions.
So that doesn’t work. There is no such thing as that.
You know what I’m saying? It means, even you get something you don’t know the source of, still, and that means in the past, you did the work and you’re getting the results. So that’s why it’s such an illusion.
You understand? That’s the thing, is that all these illicit activities, the illusion is greater. That’s why they’re avoided. By them it’s just business. You know, bad business, but business. You know what I’m saying? Just like the person who is taking alcohol. Right? They’re intoxicated. They don’t know what they’re doing and this and that. So they’ll do stupid things. They’ll do wrong things. Like that. But the person who runs the alcohol business, it’s because he’s doing the right things. So he’s not an illusion. The person who’s drinking it is.
You understand? So it’s not just the thing. It’s the intoxicating element. So we’ll say the whole thing is… No, the other is just business. You know, sinful. You know, you wouldn’t want to, you know, be dependent upon that money. That would be very… You know, you’re going to develop all bad qualities from that money. Does that make sense?
Having described the spiritual world and the process for reaching it in the final six verses of this chapter, the Lord explains the process by which a soul should leave his body in order to attain Him. Okay. So, verses 20 to 28.
23. O best of the Bharatas, I shall now explain to you the different times at which passing away from this world, the yogi does or does not come back. Those who know the Supreme Brahman attain the Supreme by passing away from the world during the influence of the fiery God, in the light, in an auspicious moment of the day, during the fortnight of the waxing moon, or during the six months when the sun travels in the north. The mystic who passes away from the world during the smoke, the night, the fortnight of the waning moon, or the six months when the sun passes to the south, reaches the moon planet, but again comes back.
According to the Vedic opinion, there are two ways of passing from this world, one in light and one in darkness. One passes in light, he does not come back. But when he passes in darkness, he returns.
Although the devotees know these two paths, or Arjuna, they are never bewildered, therefore be always fixed in devotion.
A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity or pursuing philosophical and fruitive activities. Simply by performing devotional service, he attains all these, and at the end he reaches the supreme eternal abode.
Devotional service is the topmost yoga.
The Lord describes strict rules for leaving the body pertaining to the jnana yogis, astanga yogis and karmakandis.
Those who know the Supreme Brahman attain that supreme by passing away from the world during the influence of the fiery God in the light at an auspicious moment of the day, during the fortnight of the waxing moon, or during the six months when the sun travels in the north. The yogis attain Brahman by the assistance of the twelve devatas who control different cosmic phenomena, light, day, waxing, fortnight, six months leading to the summer solstice, year, air, sun, moon, etc., as Srila Prabhupada explains in his purport. When fire, light, day and the fortnight of the moon are mentioned, it is to be understood that over all of them there are various presiding deities who make arrangements for the passage of the soul. At the time of death, the mind carries one on the path to a new life. One leaves the body at the time designated above, either accidentally or by arrangement, it is possible for him to attain the impersonal brahmajyoti.
So all these is that you have these nice material facilities, then you can attain those situations. Why would that be? How can you attain Brahman, which is transcendental, by leaving the body, planning at the certain time? What does that indicate? What is the underlying indication?
You are pleasing some demigods. Okay, you’re pleasing some demigods, okay, is the personal aspect. I was thinking a little bit bigger. But those personalities are transcendental. No, they’re not. So what does that indicate about your goal?
It’s achieved by something mundane. So it would be mundane, right? It means if you take an apple and you cook something with it, at the end you have the preparation made out of apple. Right, so that’s the whole thing is that, in other words, going to the brahmajyoti, even they go there, they will come back. They say they don’t come back means they don’t come back as long as we know here. So they’re not going to be back in this manifestation. But they’ll be back. So it’s mundane. Right, so all these elements are mundane because there’s a mundane process. But the devotee, it’s not by this, it’s by remembering Krishna alone, so it doesn’t matter. So he gets the benefit that they all get from this, right? This will be coming up. Verse 25 describes the destination of the karmakandis, the fruitive workers. Those who pass away from this world during the smoke, the night, the fortnight, or the waning moon, or in the first six months when the sun passes to the south, reach the moon planet, but again come back. As the Lord explains in Bhagavad-gita 9 .21, 1. Those who seek sense enjoyment by adhering to the principles of the three Vedas and achieve only repeated birth and death, So you’re seeking sense enjoyment. It’s just repeated birth and death. You get the enjoyment, but the point is the birth and death, right? Because this is the point of Jaimini, is that you do only good work, you’ll only get good results. And because the results go with the soul to this next life, therefore if you’re always very careful to always perform good work, then your good work, good karma, is eternal. And from good karma you’ll enjoy. So even you go to the heavenly planets, you come back, that’s the cycle. That’s just how it works. You work, you go to the market, you cook, you buy things, you come back, you cook, you eat, like this, so the enjoyment is there, then you sleep, you go to the toilet, and then you get up in the morning, you go back to work, so it’s just the way it goes. So he’s taking it for granted that all these other things are fine, as long as you get the results, the good results of your pious credits, right? But here in the Vedanta, then it points out that it’s just birth and death. So the element of birth, the element of death is not considered in Jaimini’s, or factored into Jaimini’s explanation. You just look at, oh yeah, if I just do this good work, then I’ll always enjoy. But what about death and all the other things that go along with material manifestation? That’s not, yes. He also doesn’t consider that every action is covered by fault. Yes, every action is covered by fault, so there is going to be something either along with it, or because of that covering of fault, you may leave the path. Because we don’t hear about someone eternally being situated in karma. They’re always going from karma, they’re going to move to God. And then being frustrated at that, they’re going to move to voidism. And then being frustrated at that, they’ll move back to karma. So they just keep going around and around. Yes. In the Purpose, in verse 25, it’s mentioned that the souls that are reaching the moon planet have been there for about 10,000 years by demigod calculations. How to understand that in the context that in the consciousness of living beings, it’s only 100 years? But the point is, is the demigod calculation of years, it doesn’t mean that somebody’s not more than that. So in other words, it means it’s a higher planet. In other words, the demigod calculation means what’s standard for the regular demigods. But Brahma, his day is not within that calculation. So that means moon is a higher planet. So still, you’re there for 10,000, even you say celestial years. Because otherwise, if you didn’t have that kind of arrangement, then someone would have figured out, hey, it’s just 100 of their years. But it’s 10,000. But still, your life is still only going to feel like 100. Like Brahma. He’s way beyond the celestial years. Because it means, what do you call it?
Yeah, Kali Yuga, isn’t Kali Yuga 100 celestial years? Isn’t it? No, no, no, excuse me. Kali Yuga is 1,000. No? 1,000? Yes. I think it is. I think it’s 1,000 celestial years. Dvapara Yuga is 2,000. Treta Yuga is 3,000. And Satya Yuga is 4,000. So you add that up, you get 10 ,000. So in other words, it’s going to be one cycle, one Maha Yuga.
That’s all. You know, so it seems like a long time. But, you know, like that. Just, yeah. Does that make sense? Yeah. So still, still, these are the tricks of the karmic conduct.
Because it’s not a bad trick, because the point is, otherwise someone would be ignorant, would be sinful. So better they’re impassioned and pious than ignorant and sinful. Right? Because someone is ignorant and sinful, you know, or impassioned and sinful, will create an unfavorable environment for those who are in goodness.
You know what I’m saying? Like that.
Verse 26 summarizes the two paths of passing from this world according to Vedic scriptures. One in light and the other in darkness. When one passes in light, he does not come back. One who passes in darkness returns. Verses 27, 28 refer to the path taken by the devotee. You can also take it that the yogis, then they’ll pass in the light. And so they don’t come back, because they’ll go to Brahmaloka. And so then they’ll stay there as long as Brahma. And when Brahma leaves, then they’ll either go back to Godhead, if they became a devotee, or go to the Brahman. Like that. So in either case.
27, 28 refer to the path taken by the devotees. Knowing about these two paths, the devotees are never bewildered. They remain fixed in devotion and attain the supreme abode. Person who accepts the path of devotional service automatically receives the results derived from studying the Vedas. Performing austerity and sacrifices, giving charity or pursuing philosophical and fruitive activities.
Simply by performing devotional service, the devotee achieves the benefits of all spiritual paths. In the end, he reaches the supreme eternal abode. Hold on.
So one should understand there’s nothing that’s lost by being in devotional service. Sometimes devotees may think, well, I’m missing out on something. There’s something you have to do, otherwise you’re missing. But no, there’s nothing. Because we can see how it’s been described, how Krishna describes actually the process. What’s to miss? If you’re worried about missing something in karma, there’s karma yoga. Something in jnana, there’s jnana yoga. Something in yoga, there’s jnana yoga.
It’s always connected.
But then, Krishna’s point, that’s the lower level. So the higher level is to be always absorbed in Krishna. You have even the yoga system, yoga rudraksha and yoga rudha. Yoga rudraksha, this is the lower stage where you’re engaging your activities in the process to bring you to that meditation, that full meditation. So then, through karma yoga and jnana yoga, this is stanga yoga, all these things will bring one to that position. So then, in the lower stages, the focus is on the activities and connecting the activities. The higher stage is simply remembering Krishna and absorbing in Krishna. Automatically, your activities are connected.
In the last verse of chapter 6, the Lord establishes the devotee is the best of all yogis. Verse 20 explains why the devotee is the best. By his devotional service, he receives the results of all of the processes and goes back home, back to Godhead. Now, here, even if we say, but the yogi, he passed in the light, he went to Brahma Loka, then he cultivated the yoga and connection with the Lord, at the end of Brahma’s life, he goes back to Godhead.
So, it may sound okay, but then you have two aspects. One is that, okay, we go to Vaikuntha, great, that’s nice. But at the same time, one has to see what’s Brahma’s meditation, because that’s basically as good as you’re going to get. And then the other aspect is how long you want to wait. Right now, Brahma is in his 51st year. He’s 51 years old. So that’s what’s running now. And we’re in the 28th millennium cycle out of 72. Right? In the middle of that, in the 14th millennium. Right? That’s where we are. So that means 49 more of his years to go. Well, the devotee, in this lifetime, he goes back to Godhead.
Right? And he attains the supreme abode. So then, you can see, even just by that calculation, he’s better.
In the purport of verse 28, Śrīla Prabhupāda summarizes the process of devotional service. One who has a little faith in Bhagavad -gītā should learn Bhagavad-gītā from a devotee, because in the beginning of the fourth chapter, it is stated clearly that Bhagavad-gītā can be understood only by devotees. No one else can perfectly understand the purpose of Bhagavad-gītā. One should therefore learn Bhagavad-gītā from a devotee of Kṛṣṇa, not from mental speculators. This is a sign of faith. When one searches for a devotee and fortunately gets a devotee’s association, one actually begins to study and understand Bhagavad-gītā. By advancement in the association of the devotee, one is placed in devotional service. And this service dispels all one’s misgivings about Kṛṣṇa or God. And Kṛṣṇa’s activities form pastimes, names and other features. After these misgivings have been perfectly cleared away, one becomes fixed in one’s study. Then one relishes the study of Bhagavad-gītā and attains a state of feeling always Kṛṣṇa conscious. In the advanced stage, one falls completely in love with Kṛṣṇa. The highest perfectional stage of life enables the devotee to be transferred to Kṛṣṇa’s abode in the spiritual sky, Goloka Vṛndāvana, where the devotee becomes eternally happy.
Do we notice something in the chronological presentation here?
Yes, Śraddhātaprema.
The three stages, of course. The Neophyte, the Madhyam and the Uttama. But he went through the details of Śraddhātaprema. One who has a little faith should learn from a devotee. So when he gains this, when one searches for a devotee, of course he gets the devotee’s association, then sādhu-saṅga. He actually begins to study and understand Bhagavad -gītā. So, in other words, by the association, somehow or another, he gets the faith in it and then he searches for it. So once you actually are situated in association of devotees, then the process becomes solid. That’s it. So the sādhu-saṅga, that’s the…
begins to study and understand Gītā. So then by that, by advancement in the association of devotees, one is placed in devotional service, bhajana-kriya. So by that association, one advances, then one seriously takes up being a devotee, takes up the process, so bhajana-kriya.
By advancement in the association… Oh, by association of the devotee, one is placed in devotional service and this service dispels all one’s misgivings about Kṛṣṇa or God. And Kṛṣṇa’s activities form pastimes, names and other features, right? So that means anartha-nivṛtti means getting rid of all this, not just that I’m a rascal and I’m attached to this and that. So that’s there, but more important is that we’ve given up our misgivings towards Kṛṣṇa. So that’s why the thing is this, Kṛṣṇa, He’ll protect you. That’s eternal. One will be happy there. All these things, because why is one interested in the material world? What are you busy doing in the material world? We believe it’s going to give us happiness. Yes, we believe it’s going to give us happiness. So we’re working hard to make a secure situation in which we can be happy. Right? And the devotee is doing that. Right? So why is he doing that? Because he has faith that it will make him happy. So that’s actually a misgiving. So when that’s relieved, then he understands, no, it’s all Kṛṣṇa. So, therefore, I perform my prescribed duties. And whatever facilities come from the proper performance of my prescribed duties, that’s what I engage in Kṛṣṇa’s service. Rather than, no, on my own, separately, I have to engage separate from this devotional process. Right? Because I’m not fanatic, I’m being practical.
So that’s there. Yes? So when the distress of misgivings come, if we just take shelter of our prescribed duty, okay, I’ll just keep on going and I’ll weather the storm. Yes, because nothing else is going to… Because Arjuna is having a problem here. But what’s Kṛṣṇa’s recommendation? Perform his prescribed duty. But, before he was performing it for himself, now he’s going to perform it for Kṛṣṇa.
Right? So, but nothing changed in the performance of his duty. It’s not that now he used a different bow or a different chariot or different mantras, or, you know, now instead of that he just sat on his chariot and by telepathy then he destroyed everybody. No, it was exactly the same. The duty didn’t change. But he’s now more aware of his duties. Because before he thought his duty was simply to fight, you know, for justice, you know, to reinstate his brother. But now it’s actually, no, your performance of your duties are to please Kṛṣṇa. And if you please Kṛṣṇa, automatically everything else is taken care of. That’s why this verse is saying the devotee is not bereft of the benefits of anything else. So because he’s fighting for Kṛṣṇa, then his brother gets reinstated in the throne. That automatically comes. They win a kingdom. They have, you know, unlimited wealth. They have unlimited power. Right? Now all the obstacles in their family interaction are gone. So all that is gained. But having gained all that, still it doesn’t have any real meaning without Kṛṣṇa. Right? So that’s Kuntī’s prayers. Is that, you know, better, better, you know, we’re in distress and you’re here. Then we’re, you know, now situated in the emperors and you go back to Dvaraka. Right? So that was her point. The real point is, because they’ve been through everything, is remembering Kṛṣṇa.
Yes? In case that the natures are mixed of the individual and one is not like higher than the other, all the same, so how can one know what is the prescribed beauty if the mood of one of the individual contradicts the mood of the other? But why would you say they’re equal? Well, but close. Like someone is Kṣatriya and Brahman on nature, for example, or Vaiśya and Brahman. That’s not close. No, I mean that he’s not like 80 % Brahman and he has some small 30 % Vaiśya inclination. No, no, no. But see, the thing is, the problem is, see, the difficulty in understanding is you’re taking it that those natures are close. So you’re mixing the proportion of which with the closeness of them. Because whether it’s 50-50 or 90-10, they’re not close. Right? Kṣatriya and Brahman is. Kṣatriya Vaiśya, Vaiśya Śūdra. That’s one degree. But as soon as you get two degrees, then it gets strange. Three degrees is worse. Right? Four degrees we don’t even discuss. You know. Do you understand? So, so, you have to understand it’s the difference in their mentality. It’s like one is knowledge and then the other is money. So that means they use their brahminical intelligence to make money.
You know what I’m saying? So, that means that kind of intelligence is not meant for making money. It’s meant for spiritual realization. So that means they’re going to become much more absorbed in something than they should be. Right? Now, we’re not talking about someone who has a brahminical nature and whose field of knowledge is economics. We’re not talking about that. That also you have to distinguish. Because a brahmin can be an expert in any of the books of Vedic knowledge. So that means he’ll be expert in the, in the fields of the brahmins, sastras, vices and sutras. Like you have brahmins who are, they’re expert in music. That’s their field. But their dealing with it is still brahminical. Right? The brahmin, he knows the music. He teaches it. He’ll sing for the deity. Right? He’ll sing, you know, for a devotional program. He won’t sing for money.
Right? But if he has that knowledge of the music and sings for money, then we, then that’s, then that’s a mix. Or even better, he’ll, he’ll teach to start a thing to then, you know, have a program in which he can make money. Or he’ll make money from teaching. These are, these are contradictory because that’s brahmin and vaisya.
Right? So that’s where the problem comes because you don’t expect the brahmin to, you know, do, do like that.
You know what I’m saying? So that, that’s the difficulty. And if one has a mixed nature, one has to see what’s there and engage those elements in Krishna’s service. That’s all. It’s still the same thing of karma yoga. Whatever it is, you, you have to engage them. But you have to engage them within their field.
You know what I’m saying? In other words, you don’t mix the brahminical with the vaisya. The vaisya, you do business in business and then the brahminical use it in brahminical there. You don’t mix them. Because mixes don’t work. Because as soon as you do, then they go, if it’s one degree down, right, means it’s anuloma, means with the, with the hair, right, not against. So that means if you have brahmin and kshatriya, then you’ll be functioning as kshatriya. Like that. Yeah, it’ll always take the lower. But, it won’t be another species, it’ll be lower. You know, kshatriya with vaisya, you’ll get a vaisya. Vaisya, with shudra, you’ll get a shudra. But, they’re pure. Right? But, it’s not ideal. You know, because otherwise, your father’s one thing, but you have a different nature. So, that’s not good. Right? Because for the mother, it doesn’t matter. Because she’s going to be a wife and, you know, all that anyway. It doesn’t matter what the husband is. Right? So, her duties as a woman don’t change. Just the environment she’s in. So, she’s kshatriya in nature, but she’s functioning in a brahman environment. But, she’s still going to act as a mother. Right? But, the problem is, is the son, he’s going to have the nature of the mother, but he’s, he’s not going to be, he’s not a girl. So, he’s going to have to act in the, in the environment of his father. But, he has a kshatriya nature, not a brahman nature. So, that’s not good. Right? Kshatriya father should have a kshatriya son. Brahman father should have, because then they can relate. If they’re different, it’s harder to relate.
You know. Does that make sense? One thing, if it’s higher, okay, that can make, that’s okay. You know what I’m saying? Not a great, you know, Shudra’s doing, you know, his craft and trade and selling it and making a little bit of something, but his son is a businessman and making big money. That’s, he does, has no problem. Right? You know? He’s a businessman, he’s making lots, he’s powerful and all that, but his son’s a kshatriya, he’s even more powerful. Right? Or the kshatriya and that, he’s, you know, interested in Dharma and knowledge and does everything according to that and his son is brahminical and that’s what he does. He’s no problem. But when it’s down, it’s a problem. Right? So, if they’re equal, sometimes you may get higher, so they look, but if it’s, if it’s pratiloma, against the hair, against the grain, then, if you have a brahman and kshatriya, it’s something different. It’s not one or the other, it’s a new species.
You understand? Like that. So, even a one degree, right, means that even, on a loma, if it’s two degrees, it’s a new species. Right? Does that make sense? Like that. So, it’s, it’s, it’s always, three degrees is worse, you know. But in, in pratiloma, it’s always a new species and that one degree of difference there is worse than the other one. So, one degree of the other one, the ones on this side of one degree are worse. In other words, pratiloma of one degree is worse than anuloma of one degree.
And then when you mix anuloma and pratiloma, then it gets wild.
Right? So, when you mix a, you know, from a brahman and a shudra, you’ll get a, you’ll get a mishada.
Right? I mean, anuloma. But a brahman and a shudra, in, in pratiloma, you’ll get a chandala. Right? And when those two mix, right, especially, let’s say, if it’s a, it’s a chandala man and a mishada woman, because a mishada woman, even though it’s, it’s three degrees, the mishada woman is actually a higher position than the mishada. So, again, it’s pratiloma. Then you get what’s called a antavasayin, which means someone who lives outside of everybody’s seeing. So, even amongst the outcasts, they’re outcasts. You understand? So, the point is, is you have to understand it’s just what you’re dealing with. So, whatever natures are there, you have to take them in their natural state and work with them. So, it’s not good to have two or three natures. But, you don’t combine them. You have to work with them, you know, within their thing. Because, otherwise, mixing, it’s not going to be good for anybody. But, it doesn’t mean you don’t do those things. You know?
But, the Brahman is kshatriya, that’s not a big problem. Right? Unless I said it’s the other way, then it’s suta. Then it’s more extreme.
Like that. Because, then you get it’s either very good or not. Right? Does that make sense? So, so, that’s, means, Puru, he was, he, kshatriya father, kshatriya mother. Right? But, but the other, the other, sons of Devayani, then, they’re sutas. So, they could act as Brahmans, as kshatriyas, or as, as charioteers.
So, they’re actually kshatriyas, but you can see the mixed nature, because they are not interested in helping their father.
Does that make sense? You know, so, in other words, the point is, is whatever the nature, take whatever it is, and use it in Krishna’s service. Don’t worry if it’s mixed or not. Right? You know, chutneys are also offerable, but you just have to have the right proportion.
Right? It’s a mix, but you have to know what, what, how it works. You know, in other words, what is, what is Brahmanical, what’s this, and don’t mix the motives.
You know what I’m saying? You know, you want to do business, but you’re always giving all the money away. You can’t do business.
You know? Or, you’re, you’re working in the intellectual area, and you want to make money out of that. These shouldn’t be mixed. You know, it means, you do your studies and all that, from that side, and you do your business from this side. Does that make sense? So then, you know, it’s clear. It’s two natures, but it’s clear. Then, and you connect it to Krishna, it’ll be purified. Then, if it’s purified, as it’s purified, one will naturally take up the Brahmanical, because Vaishnavas are automatically Brahmanical. So, it’ll eventually come to that. So then, at that point, it’s not a problem.
Is that OK?
So, it’s the son, the nature from the mother, what does he gain from the father? The spirit. The spirit.
OK. OK. So, this is Krishna. The name form, activities, pastimes, names, other features. So, we have to be very clear on all of that. Right? So then, all these things, then, when there’s no misgivings, then it’s very easy to be absorbed in Krishna. Right? After these misgivings have become perfectly cleared away, one becomes fixed in one’s study, nistha. Right? Then one, then one relishes. One was fixed, then one will relish. Then that’s ruchi. One relishes the study of Gita. Right? And, attains the state of feeling always Krishna conscious. Right? Asakti. In the advanced stage, right, one falls completely in love with Krishna. So then, we’re just taking here is, attains the state of always feeling Krishna conscious, that means that between asakti and then going over into bhava. Right? And when one’s always Krishna conscious, in other words, that means that you’ve come to the point of samadhi. Right? Because that’s why, why this would be worthwhile, is that in these chapters we’re talking about that, coming to the point of constant remembrance. So that constant remembrance, that’s samadhi. That will then bring one to, to, to, to, to fall in love with Krishna.
Right? Or one can take it as that, one falls completely in love with Krishna. That means there’s a process of falling in love. So that bhava, one is falling in love, but one completely falls in love, so that’s prema.
This highest perfectional stage of life enables the devotee to be transferred to Krishna’s abode in the spiritual sky, Goloka Vrndavana. So at that time you’re transferred to Goloka. So, so up to that point, one is in, is dealing with Gokula.
Right? Does that make sense?
Where the devotee becomes eternally happy. It means you’re working on the eternal platform in Gokula, but you’ll be there for that one manifestation of the pastime. So after that one will be transferred to Goloka, where one will eternally continue in that. Does that make sense?
Okay.
Chapter 9. The most confidential knowledge.
Lord Krishna is the Supreme Personality of Godhead and the supreme subject of worship, supreme object of worship. The soul is eternally related to him through transcendental devotional service, bhakti. By reviving one’s pure devotion, one returns to Krishna in the spiritual realm. Right? So this is what is being described here. Right? There’s all these little things in between. These are the sangati. Giving the chapter what’s connecting the last and then also giving what’s the essence, you know, what’s going on. So this would be like also the pratigya. Right? This is the essence. This is what the chapter is about. Right? Then breaking down the chapter, verses 1 to 3, who is qualified to hear about Krishna? 4 to 10, the acintya-bheda relationship between acit and isvara.
11 to 15, demons, worshipers and pure devotees.
Verses 16 to 25, Krishna is the supreme object of worship. And verses 26 to 34, then the glories of direct worship of Krishna.
Right?
Verses 1 to 3.
Text 1. The Supreme Personality of Godhead said, My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence. This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization. It is the perfection of religion. It is everlasting. It is joyfully performed.
Those who are faithful in this devotional service cannot obtain Me. Those who are not faithful in this devotional service cannot obtain Me. O conqueror of foes! Therefore they return to the path of birth and death in this material world.
So verses 1 to 3. Who is qualified to hear about Krishna? Bhagavad-gita is the essence of all Vedic knowledge. The middle six chapters of Gita are the essence of the book, and thus they are the essence of the essence. Among the middle six chapters, the ninth and tenth chapters are especially important, and therefore they are the essence of the essence of the essence of all Vedic knowledge.
Okay. Srila Prabhupada explains the progression of the Bhagavad -gita chapters in his purport to verse 1. The very beginning of Bhagavad-gita, the first chapter, is more or less an introduction to the rest of the book, and in the second and third chapters, the spiritual knowledge described is called confidential.
Topics discussed in the seventh and eighth chapters are specifically related to devotional service. Because they bring enlightenment in Krsna consciousness, they are called more confidential.
But the matters which are described in the ninth chapter deal with unalloyed pure devotion.
Therefore this is called the most confidential.
So in other words, the introduction of the book, what’s the actual problem, the material difficulties that are there, relations to the battlefield, Krishna, Arjuna, everything like that. So the field is set. And then the second and third, then you’re describing the transcendental knowledge and the knowledge of engaging oneself in activities in connection with the Supreme. So that’s confidential. It means you have knowledge. So knowledge technically means one could say, well, wouldn’t the knowledge be more confidential? But actually, if you look at it, knowledge has been given in the second, so that’s being refined more in the fourth. But the point is that knowledge combined with action, that’s what’s very confidential. Because there’s action without knowledge and knowledge without action.
But here to take the knowledge from the path of jnana and activities from the path of karma and combine them, then this gives you something that has never been seen before. It’s not something of this world. No one in this world does that.
So that’s confidential.
Now seeing how that can be done in relationship to the Supreme always absorbed in him as a person.
Now that’s then taken because what we explained, second and third, is the karma yoga. So these others are finer points of how to develop it further and all that. That means the knowledge is developed, the absorption is developed, all these things are developed. But then the point is because it’s him as a person, you’re going beyond the process.
You’re just going beyond karma yoga, engaging knowledge and your attachment to knowledge, your attachment to activities, but you’re connecting to the Lord. So that’s confidential, that that actually will elevate you. Because people say, well, that’s karma yoga, that won’t get you anywhere. No, that’ll get you liberated.
Karma yoga will get you out of the material world. And because it’s being done connected to Krishna, it will start to invoke or bring about the change of consciousness to devotion. It will make you more and more qualified to get into the spiritual world. The Krishna said, by remembering him, that’s what’s going to accomplish that. So that’s given in these chapters, 7 and 8. So it’s him as a person beyond this process that’s more important than that connection of karma and jnana. It’s the connection that’s important. You’re connecting karma and jnana, but it’s the connection that makes it important. So that’s more confidential. So now this is going to be the most confidential.
This is going to be directly about himself.
So unalloyed pure devotion, that’s by which Krishna can be controlled. Before this, then Krishna was still in control.
But you’re coming to the height. But now it’s something goes beyond. Unalloyed devotion means Krishna can be controlled by that. That’s the most confidential.
Because you can know about him and his pastimes and all that. And he with the gopis did this, and that one said that, and all these different things, and what was in the kunj. But that’s just knowledge.
But the point is, is there’s a method of dealing with that knowledge that you control Krishna. Just because you have it, it’s not enough.
So, you know, that pure unalloyed, that’s what’s going to control.
Seven and eight chapters have described bhakti mixed with karma, jnana and yoga. But ninth and ten chapters describe pure unalloyed devotional service.
Ananya-bhakti.
This pure unalloyed devotional service has the power to overcome the attachment to karma, jnana and yoga. So you can see is that when Krishna is explaining one process, he’s already taking you and connecting you to the next one. Right. This is the sangita. He’s describing the karma, but he’s also the element of knowledge is important. Then he’ll describe that knowledge and then how they connect. But that still means absorption in Krishna. Then he’s taking all those three together and working those things. And then the absorption is, you know, what’s more important. Now he’s talking about that absorption, but that absorption is in unalloyed devotion.
Does that make sense? So there’s always that overlap because that leaves away, because otherwise it is so clear on its own. And this is on its own. Where’s the connection, the relationship? That’s why the modern processes of knowledge, they seem to be very, very clear and very simple and straightforward. But what can they do with them?
You know what I’m saying? This is the problem.
In order to attain this pure unalloyed devotional service has the power to overcome the attachment to karma, jnana and yoga. Right. Because you’re connecting it to the Lord, but you’re connecting. Why are you connecting that? Because of our attachment. We’re attached to karma, jnana and yoga. But we’re pious, we’re willing to connect it to Krishna. So it’s devotional service. But now it’s being pointed out that this unalloyed devotional service and ananyabhati can get you beyond the attachment to karma, jnana and yoga. Even though you’re using it in Krishna’s service.
Yes.
Although we may be attached to karma, jnana and yoga, we may not be incorporating that consciousness in our devotional service. No, no, no. If you’re attached to these things, you’re incorporating it. But because it’s connected to Krishna, you’re advancing. So the process is that as you’re advancing, you’re becoming less and less attached to those things. You know what I’m saying? But at the same time, that field is still comfortable to you. So there’s a point at which that is even left. Does that make sense? Yes. My doubt was that it says unalloyed devotional service has the power to overcome the attachment to these three. Yes. But if you’re performing unalloyed devotional service, does that not mean that you’ve already overcome attachment to these three? The point is that you’re performing the pure devotional service. It means you’re dealing with these things all the way through, up to very advanced levels. So in other words, at our level, it’ll be more obvious. So it’s not necessarily unalloyed. Our goal is unalloyed. So the point is, if you want to get something, you first have to have it as a goal. So unless our purpose is unalloyed devotion, that would mean then our process and our, you know, how you say, the situations would have to be in connection with unalloyed devotion. So therefore, we’ll situate ourselves what’s best for unalloyed devotion. We’ll do those activities that are best for unalloyed devotion. Right? So that is the meaning when Rupa Goswami uses, I think, the iti. Anyabhilasita sunyam. Anyabhilasita. Anakamaryanam. Where’s the iti? Huh?
Anyabhilasita. Oh, yeah. Anyabhilasita. Ita. So that there, it means, anyabhila means unalloyed devotion or that in pursuance of. Right? So therefore, that will come. So by having that understanding, this will overcome this. Because otherwise, if one doesn’t have the understanding of unalloyed devotion, you’ll have pure devotion. But it doesn’t have to completely free one from these things. You know what I’m saying? Because the element is, liberation means there’s still a desire for yourself, something you want to obtain. So that’s why we call this pure devotion and pure unalloyed devotion. Right? You know, so pure devotion is very elevated. It’s advanced. But then there’s still more advanced. Is that okay?
In order to attain the level of ananyabhakti, one should understand Krsna fully. Therefore, in Chapter 9, the Lord describes His opulence, aishvarya, which inspires devotion, uddhipaka, in the hearts of non-envious persons. Right? If God has opulence, then you’re inspired. Right? You have a friend and he gets some good facility or something, then you’re happy. Right? So when we hear about God’s opulence, then the non-envious, then they’ll be happy. Like that. So then you see is that whatever it is in the way of karma and everything, it’s all there. Whatever it is you’re looking for. Knowledge is simply analyzing how Krsna, you know, is involved in everything. Who He is, what He does.
Right? So that’s simply what it is. You know.
In other words, it is meant for devotees. If one does not accept that Krsna is the Supreme, this ninth chapter will appear to him as something different from what it actually is. Right? You know, it’s just like you’ve accepted the other nine cantos, then the tenth canto has some meaning. Right? You see Krsna’s supremacy, then tenth canto has meaning. So if after reading the other eight, then the ninth chapter, you know, won’t have meaning unless they’ve been accepted. He’s the Supreme.
The opening verses of Chapter 9 are similar to the opening verses of Chapter 7. In both places, the Lord stresses the importance of hearing from Him. The Lord explains that non-envy of Him is the requirement for receiving confidential knowledge. Envy and faithlessness are disqualifications for understanding Krsna. Envy is defined by Srila Baladeva Vidyabhusana as the proclivity to find fault even where there are only perfect transcendental qualities. Right? So, in other words, one will find fault in anything. You know, that’s the difficulty. You know, so even we’re saying, you know, we were discussing yesterday the political correctness. But the problem is, politically correct means you’re pointing out that there’s something wrong. So if it’s not exactly according to that, whatever you’re presenting is wrong. It’s not a matter of finding the essence. Right? This is not Saragrahi, where someone says something. You know it may be politically incorrect, but you find what’s the essence. Take that and work with it. Or if they’re being politically correct, you find what’s the essence. Because they’re presenting one thing. Who knows what it is, but in a way that it’s correct in the political sense, in the social sense. It’s not that what they’re talking about is good. Just like ethnic cleansing is politically correct.
Right? That’s all. But it doesn’t mean it’s good. So it’s being taken that political correctness is good. No, political correctness is a tool. Right? It’s a vocabulary tool. It’s a way of presentation.
Right? That’s all. But it doesn’t mean that what you’re presenting is good.
So the point is, is whether it’s politically correct or not. The point is, what’s the essence? What are they trying to say? What’s the purpose? That’s Saragrahi. You get to that, then you deal with that.
Does this make sense?
So then one doesn’t find fault. Otherwise, one will be finding fault.
Spoiled by this wrong attitude, even the most erudite scholars write on Bhagavad-Gita very inaccurately. Because they’re envious of Krishna, their commentaries are useless. In verse one, Sri Krsna says that because Arjuna is never envious of Him, He is instructing him this most confidential knowledge and realization, which will relieve him of the miseries of material existence. The words jnana in verse one, vidya in verse two, and dharma in verse three refer only to pure devotional service, which consists of nine angas, hearing, chanting, remembering, serving, worshiping, praying, obeying, maintaining friendship, and surrendering everything.
Srila Baladeva Dvipusa explains in his commentary, the actions of bhakti, such as kirtana, arise from citta-sakti, the energy of the Lord, which manifests spiritual knowledge and can be thus considered knowledge. In addition, jnana literally means that by which something is known. Since the Lord is known by bhakti, bhakti is called jnana.
Okay, so here’s this special kind of jnana. Right, so now we’re still discussing in the relationship to these words, jnana, vidya, and dharma. This special type of jnana is different from the well-known jnana described before. The jnana described in the first six chapters of the Gita is in the mode of goodness. It teaches that we are not the material body, but the spiritual soul. The jnana described in Chapter 9 is beyond the modes of material nature because it reveals the spiritual activities of the soul. Right, so here jnana means your knowledge or means sambandhi-jnana of your relationship with Krsna, means the actual active relationship. The other is your relationship meaning from the field of non-activity.
Right, means from sankarsana, that this is the field. Your soul, God is God, material world is what it is. This is your natural relationship, right, of being a servant and this and that. One is not supposed to be attached to material energy. That’s for Krsna’s service. This is what we’re talking here. But this jnana, now Krsna is saying that this knowledge is beyond that. This knowledge is then the knowledge where we’re dealing with…
Pradyumna aniruddha in Vasudeva. We’re doing the asanas, we’re inspired in that to serve Krsna as a person, that service, that offering of everything. That’s also there on that other level, but its focus is more on that knowledge and that application that results connecting. But here it’s a matter of Krsna as a person, just relating to Him as a person. Does that make sense? It’s subtle, but it’s significant. Otherwise, Krsna wouldn’t have made the distinction.
So therefore, this jnana will mean that.
And then vidya means that knowledge, so these two go together. Jnana literally means that which is known. So kirtan means you’re discussing the knowledge. And then, yeah, so the process of discussing that knowledge which makes everything by which something is known. And then dharma means the natural duty of the living entity in their natural relationship with Krsna. You have the generic that he’s servant of God, but then there’s the element of serving out of that personal relationship.
If we are mistaken about our identity, sambandha, we will also be mistaken about our activities, abhidheya. Simply to understand that a living entity is not material is insufficient. We must understand our original position as krsnera nityadas. Action based on this perfect knowledge, spiritual activity, is work in Krsna consciousness.
Because otherwise, you may know the identity, that we’re not this body with the spirit soul. One may be able to see Brahman, but what is one going to do? In other words, one’s just going to see the Brahman aspect, but that’s not complete.
It’s not sufficient. Because what will one do? One will just appreciate that, and that’s all. That’s the Brahma body. So it’s not enough. You have to understand that we’re not the body, but we’re servant of Krsna. Then it becomes dynamic. Then you bring into the play paramatma. You’re engaged in activities, so that you’re engaged in the activities of the karma, jnana, and yoga. But then there is Him as a person, Bhagavan, beyond that. You understand? So, in other words, we’ve gone through the stages of understanding the soul. We’ve understood the stages of engaging the soul as servant of God. Therefore, He’s engaging karma, jnana, and yoga in the Lord’s service. Then He’s going beyond to directly dealing with the Lord in devotional service. The field doesn’t change. But one, you’re dealing on the Brahman platform. One, you’re dealing on the paramatma. And one, you’re dealing on the Bhagavan. Right? So now, in this process, we are working towards that, dealing with Krsna’s Bhagavan. So that speeds up the process. Because otherwise it’s a bit slow, trying to go through without that understanding. So that means the process doesn’t change. It just means it makes it very quick. Because now we know Brahman is Krsna. Paramatma is Krsna. But the mechanics stay the same. So our engaging of our material propensities in Krsna’s service, that remains the same. Right? But we go through these natural stages. Yes?
Okay.
Okay.
So it means… Okay. The progression with Brahman, paramatma and Bhagavan means that you understand we’re not the body, we’re the soul. And we understand how Krsna’s energies are working. So we’re appreciating that. But that’s the Brahman platform. Right? Then you understand, I’m servant of Krsna. Therefore, I should be doing activities. Because appreciating the Brahman, there’s no activity other than appreciation.
Right? It means, of course, there’s something, but it’s just on the… You’re just simply… The intellect and the mind are just appreciating. It doesn’t result in a practical, you know, practical change. So then now when you’re dealing with paramatma, then you’re… It means I’m servant, so therefore I’m taking up these activities. I’m engaging all the activities that I’m dealing with, right, of this world, in connection with the Lord. Right? So your activities, the karma, the jnana and the yoga, are connected to the Lord. Right? But still the point is I’m taking karma and connecting it. I’m taking jnana and connecting it. I’m taking jnana and connecting it. Right? But Bhagavan means the soul is the servant of God in a natural relationship. Therefore, it doesn’t require karma, jnana and yoga as the medium.
Devotion is the medium. You know, that’s the expression.
Then karma, jnana and yoga are simply mechanics of how it’s expressed.
You understand? It means the other one is the karma, jnana and yoga are important, but those are connected to Krishna. The other one is the relationship with Krishna is important, and they’re being used as the medium. Does that make sense?
Yes. In the second verse Bhagavan is explaining that one can practice bhakti yoga without faith in the process. Without faith? In the process. No, no, he’s saying those without faith aren’t successful. In the first verse. He’s saying that some devotees, they practice chanting and so on, but they don’t have faith in this process. And then? So my question is, because it says also, adho shraddha, in order to practice… But it’s how much faith. The point is, also there’s a definition where prema is mature faith.
Right? So if we’re saying we can’t pick up the process without having full faith, that means prema.
Prema is actually the final definition of faith.
Right? So anything less than that means the faith is less. So in other words, there’s enough faith to change from having your focus just on material activities and material association, to take up the association of the devotees. Right? By that association, one’s faith increases.
Right? That increased faith in the association of devotees will mean one can take up the devotional process. Right? So that’s bhajana-kriya. By practicing bhajana-kriya, one is purified. Right? So one’s faith increases, so then one is able to give up any misgivings that one has in concerning Krishna.
His name, form, qualities, and pastimes. So then giving that up, one’s faith is greater. One becomes fixed in devotional service. Right? From being fixed, then one’s faith increases. One gets a taste. Right? That taste and the faith increases. One gets attachment most into bhava and prema. You understand? So the faith is developing. So it’s not just faith and that’s it. No. Because also along with that, the faith is going through. The association of devotees is getting better. The practice of your devotional process, bhajana-kriya, is getting better. Your being fixed is getting stronger. Your taste is increasing. Your attachment is increasing. Right? Your ecstasy is increasing. So all those, as it moves you to the next level, it’s also included.
And it increases also. But faith is the first one. So faith will be the most developed.
You understand? Yes.
When we develop ignorance, it’s by different amounts of false ego being added. Yes. So it sounds like the way to get out is to add ego. Yeah. You understand the point? Means in the creation, then in the Sringa Puranas, it’s explained that, means we hear in the Bhagavata Purana about how when the Lord glances, He glances, and in that glance of the jivas, there’s time and there’s false ego. So that false ego is the catalyst which then takes pradhana and transfers it into mahat. Right? When you add false ego again, another dose, so now you have a second dose, then false ego comes out. Right? Then when you add again that false ego, then intelligence comes again, then mind comes again, then ether, like this. So when you get to earth, that’s the maximum amount of false ego. Right? That’s why the maximum amount of false ego is manifest according to your identification with the matter around you, observable matter. So, making the point is that if you’re going to remove that, then you have to, real ego, you know, and that real ego is then, I’m servant of Krishna. So as that faith in that develops, then that starts cutting this material process. So the devotee, therefore, is not actually, he’s maybe situated in the material manifestation, but he’s not in the material world, because there’s no false ego. If there’s no false ego, there is no material world.
The material world is based on false ego.
To function in that level, he needs to know that he has a true ego, he needs to be in that place of true ego. And the mood, what does he do and what happens? Yes, the mood. So that’s the thing, he has to have knowledge and he has to have the mood. So the point is, to properly understand the knowledge, you have to have the mood.
So, therefore, where do you get the mood from?
From association. That’s why it’s said that only those associated with devotees actually get the faith. That’s why you may have enough faith to take up, but unless that faith is matured, then this knowledge in the 9th chapter won’t make any sense.
Or one can just take up studying Gita like the empiricists, but they get nothing from it. You know, maybe a little something here and there inspires them, but they’ll never actually understand what Gita is about.
So that is all that comes from guru and parampara? Yes, from guru, from the parampara. It means that potency is coming down from the parampara. So anybody in that parampara can connect you. So by association with anyone, like we’ve discussed many times, for most devotees, who brought you in contact with Krishna consciousness, that it changed your opinion about your existence, that you took up seriously the contemplation of devotional service?
It’s a good chance it could have been quite a neophyte devotee, possibly even an uninitiated devotee, right? And that way, one came in contact, because they’re out distributing books or magazines or doing something, and you meet them. So the point is, is the potency is there. So if that works with the neophyte devotee, then why wouldn’t it be working with more advanced?
So it’s that association. You catch that mood. Then the faith comes. Then you take up properly associating with them, right? And then from that, then you take up the process that they follow.
So association is always, that’s what moves everything also. Because as it is, it’s association that started it. It means that from the devotees you get the mood. It’s from association of the devotees that you move through all the stages. So by the association of devotees, your faith increases. So therefore, you come to Shraddha, and you contemplate it. So that means then you take up the association. It increases again, it’s Vajna Kriya, right? But then we kind of stop the process here, and think that Ruchi and all those things are coming from somebody else. No, they’re coming from the association of devotees. It’s simply that process continues.
Does that make sense? So that mood is coming from the devotees. So you have the knowledge, so we’re studying, but we have to have that mood. So when you have the mood, that’s your Cittasakti.
It’s the proper understanding.
Yes?
No, but then that awarding, that’s another thing, that’s your experience of it.
It means it as an activity, it is the proper knowledge, or that which gives that knowledge, that’s Citt. The environment in which you’re doing the kirtan, and experiencing that bliss, that’s Sandini.
So, do you understand? The three aspects so that we understand.
The application is just going on all nicely together.
So it’s not that, well, Hladini is better, so I’ll bring everything to there. No, the point is that the Citt and the Sandini are serving that Hladini. Because when Citt and Hladini are combined, that’s Bhakti.
So, in other words, that proper knowledge, that proper activity for the purpose of pleasing Krishna, when that’s combined, that’s devotional service. Otherwise, you have knowledge and activity, it’s not devotional service. If you say, I’m just going to please Krishna, but you have no knowledge and no activities, so the two are combined, then you get Sandini gives realization.
So, in other words, from that field and all, you get realization. Because you have that, and then you look into the field and you see, oh, that’s what it means. Because you get the realization through observing the field, by working with the field. So, Sandini gives the realization. Because realization is your existence. Who are you? Everything like that. So, that’s Sandini’s existence. Who’s that again?
This knowledge about the spiritual activities of the spirit soul is the king of education, the most secret of secrets. It is the purest, and because it gives the direct perception of one’s constitutional position, it is the perfection of religion. It is everlasting and joyfully performed. So, Krishna is giving here this knowledge that he’s going to give to him because he’s non-envious. This is the best of all knowledge, best of all education, because then you actually know what is the spiritual activity of the soul. He’s before taught, how do you say, education. Because if it’s not about the soul and about God, it’s not education, it’s ignorance. But now this is the king of education, means now how to take that knowledge and use it in a relationship with God.
Because otherwise, you may take this knowledge and just use it for your own purposes, then it’s knowledge, but you’re using it for elevating yourself and this and that. Nice, but then you’re connecting it to the Lord like that, so then it becomes that beginning stage. But now this is how that can be connected to the Lord without any other tinge of anything else.
So that makes the difference. One may say, well, this is a fine point, but this fine point makes the difference between even the spiritual platform, Vaikuntha, Dvaraka and Vrndavana.
So, therefore, fine points are good.
Is that okay?
Okay, so we’ll continue today’s, what, Friday? Yeah, Monday.
