Okay, we’ll just start again. The Lord opens the description of soul’s entanglement by identifying Himself as the origin of all living entities.
It is Kṛṣṇa who impregnates the total material substance, Brahman, with the living beings and makes possible the births of all species of life. Thus He is the seed-giving Father. Because whatever generally one considers one’s origin, that’s what one becomes attached to, like that. So the first thing to be established is Kṛṣṇa is the source of the living entities. So then there’s that natural element that then living entities are going to start looking in a different way. Because the problem is not the principle of attachment. The problem is illusion, right? Because the soul, being Prakṛti, has to be attached. It’s just its nature. But the problem is the attachment is not to Kṛṣṇa. It’s not a transcendental attachment, right? It’s not a transcendental situation. So if the soul is not transcendentally situated, then the soul actually can’t be very satisfied, right? It’s obvious, right?
You have to understand, people being happy in the world in general, that’s advertisement, that’s marketing. In reality, then everybody’s miserable.
They get their moments, but still, we’re talking moments, not even minutes or hours. When the living entity comes into contact with the material nature, he becomes conditioned by the three modes, goodness, passion and ignorance. Śrīla Prabhupāda writes in his purport, the living entity, because he is transcendental, has nothing to do with this material nature. Still, because he has become conditioned by the material world, he is acting under the spell of the three modes of material nature. Because living entities have different kinds of bodies, in terms of the different aspects of nature, they are induced to act according to that nature. This is the cause of the varieties of happiness and distress. You have to remember, this is a reflection, right? So the reflection only moves according to the original nature, right? But at the same time, it’s because we are thinking, okay, you do some movement in a mirror, okay? What’s the actual cause of the movement?
The mirror? No, us, right? But at the same time, there is some mechanics how the mirror works, though its function is only reflecting what’s originally there.
So the modes of nature are simply reflecting the internal potency. So the internal potency is the saṃdhi, saṃdhini, vlādhini potencies, right? And so that’s what’s reflected here. But when it’s reflected here, then we call it goodness, passion, and ignorance.
Does that make sense? Yes. So we can cultivate these modes within ourselves, or tune into them, or, I mean, develop a mode of goodness. What do you mean by cultivate? I mean, animals can’t. They are, like ours, in the mode of goodness. Oh, you mean cultivate what mode you’ll be in. Yes, yes. That’s the idea. If he becomes in contact, then he becomes conditioned. So according to his desire, because the living entity, the human has free will, so he could desire something that’s actually not necessarily as prominent or the specific prominence in his combination of the modes at present. So it’ll start to adjust it slowly. But generally you’ll see it’ll be a very slow change. It’s not going to be a quick change like that. So the guy goes from golf to skiing, right? Does that make sense? He doesn’t go from golf to extreme cycle writing, stuff like that. You know what I’m saying? It’ll be a slow change. What is that? So then, so this reflection, then, is simply the mechanics of how it’s carried out, right? Sandhini is the existence potency, right?
Here, then, mode of ignorance is the existence potency, because one is in the material world because of ignorance. If you’re not in ignorance, you’re not in the material world, right? So you may be situated in the ethereal Brahman, but it’s not material to you, because material means not connected to the Lord, right? And it means action happens. But here the original is carried out by the chick potency, but here it’s carried out by the mode of passion, right? The reflection is the mode of passion, right? Does that make sense? Vladini will be the pleasure potency, right? So here, then, mode of goodness will generate.
Does that make sense? So that’s the point, is that they’re only existing because they’re reflections of the original. But we take them as substance, so therefore we invest our consciousness in them, so we become conditioned by them. So if we change our vision to see everything in connection to Krishna, then we’re dealing with the Sandini, Sandita and Vladini potencies.
You understand? So they’re both existing here. It’s a question of which one I tune to. Do I tune to the reflection or to the actual? Yes, it’s just like when we’re dealing with the original cause and the formal cause. So it’s Krishna and his potency.
So what energy are we dealing with here? You know, the internal or external?
External. Sure. No, internal. Internal, right? Okay. Now when we deal with the operative cause and the material cause, then we’re dealing with the external potency. That’s where it’s manifest. You can see it. So in between those two, that’s where the reflection is.
Does that make sense?
Between them? Between in the… You have the original cause and the formal cause, right? And that’s internal potency. And then the operative cause and the material cause, that’s dealing with the external potency. So between those two, that’s where the reflection is happening.
Does that make sense? You have the tree on the bank and you have the tree in the water. So that point where the bank meets the water and the water meets the bank, that’s the point between the two, right? So that’s where the reflection starts. You understand? So reflection starts there. So the quality is there. The potency, the internal potency is there. Those are reflected to the material world, right? So you’re still hankering for that quality, but you think it’s the material energy that you’re hankering for. And you therefore use the forms and take the forms and activities of the formal cause, but, you know, it’s in the material energy. So you think it’s the material energy that’s actually doing the work.
Does that make sense? So when you connect to Krishna, you’re actually dealing with… You’re actually dealing with the internal potency, though the material energy is work carried out by the modes, but because you’re seeing the original, you’re getting the benefit of the original. You’re not getting… you’re not being entangled by the… We’re dealing with the modes, but we’re not getting entangled because… It’s like you’re taking the flower and offering it to Krishna. So what’s the flower made out of? Internal potency or external? External. But you’re using it according to the original internal potency. So what is the… what effect is there? Do you get entangled by the material modes or do you get free? Free. Yes, because you’re working under the internal potency. So in other words, you have these two going at once. This is tatasta-sakti, right? This is why it’s confusing, because material world is only material. You don’t see anything else. Spiritual world is only spiritual. Tatasta means you can see both at once. You understand? So you’ve made this choice to come this side, so you have… By seeing both, you have to see both to make the choice to go the other side.
You understand? So the two of them are there, so you’re going to have the actual working, but it’s going to be happening in the mirror, right? The mirror is glass, which is made out of silica and all that, and there’s some back reflective thing of the silver and all these things, and the light particles, and all that mechanically makes the mirror work. But is that what makes your arm work? No. And does the arm actually have anything to do with all that silica and all that? No. But… So the one works on its mechanics, the other works on that, but the one is the reflection of the mechanics of the original.
You understand? Yes. So what’s happening is then the living entity has nothing to do with the material energy because he identifies with it, therefore he’s caught up in it. But if one understands that one doesn’t have to work under the material energy, one may be working with the external energy, but you’re working under the internal potency.
Does that make sense? See, you have the situation you’re in, and then there’s what you do with it, right? Right? You have the kitchen, and then there’s what you do with it, right? So the two aren’t necessarily connected, right? So, I mean, how you say, there is a connection, but it’s not that the one necessarily governs what you’ll do with it. You’re in a nice kitchen, right? And you may do something not nice in it.
And so…
So…
Yes. You know, you can cook for Krishna or not, right? And let’s say we have an inferior kitchen. It also doesn’t define whether you’ll cook for Krishna or not, right? So, therefore, situated in the tatastra, we can see the two of them, right? So you could be working with the spiritual energy or with the material energy, depending upon the consciousness, right? So the devotee may be situated in the material world, but his consciousness is situated in the spiritual world. So he gets that effect, right? Though you’re dealing with an inferior energy, so it’s a bit of an annoyance, but, you know what I’m saying? Or you could be… So, that part we all basically buy, right? So, basically, three out of four options we buy easily. In the spiritual world, doing spiritual activities. In the material world, doing material activities. In the material world, doing spiritual activities. The one we don’t buy is in the spiritual world, doing material activities. That we say can’t happen. But then, if we do that, that means we’re deifying the spiritual world. Why can’t it? It’s a reflection of it.
You know what I’m saying? Is Arishtasura in the spiritual world? By situation, yes. But by consciousness, where is he? In the material world. So this is the point.
So it’s your consciousness, how you deal with it, it situates you either on the transcendental platform or not.
Does that make sense?
So, this is the point. The living entity has nothing to do with the material world. That doesn’t mean you don’t interact with it. No, but we have to be practical. We’re interacting with the material world. Of course we’re interacting with the material world. What else are you going to work with?
You know what I’m saying? You know what I’m saying? If you’re in Joe’s diner, you know, the pots are Joe’s pots. You know, you don’t have other pots. But you can cook for Krishna.
You understand?
So, it’s not magical.
You know, some mystic thing that, how did it happen? It just, poof, you know, like this. No. You’re here. You work with what’s here. But you work in the consciousness, so you get the benefit of working. It’s in the spiritual world. Because we have to remember, the reflection is who’s.
Yeah, it means it’s Krishna in his internal posing. That’s what’s reflected.
But we think that reflection is us. That’s the problem.
You know, Krishna’s there dancing with all the girls. Right? And so we look at it. And whose face do we see there? Ours. Not Krishna’s. If we saw Krishna’s, there wouldn’t be a problem.
You know what I’m saying? So, that’s what’s going on. So, living entity doesn’t have… So, once we become convinced that this is what’s going on, then it’s easy to… I mean, it’s not easy. Then it becomes focus to practice giving up attachment to the material energy. Because what we’re attached to is not the material energy. Right? You look in the mirror, and you think, That looks great. I want that. I want to interact with that. What are you actually attached to? The mirror? You love silica. Right? It’s such a great thing. You know? Melted glasses. I mean, melted sand has always been your, you know, perfection of what you want. Right? No. You want what is reflecting.
So, what we want is the spiritual. Right? How long does anybody want to live?
Forever. Okay. Does anybody want to be unhappy? Or would they rather be happy? Happy. And for how long? Eternally. Eternally. Okay. So, what is that? The material world or the spiritual world? So, that’s the point. What we want is the spiritual world. But we think we’re going to get it by, you know, So, we want the real fruits and flowers.
But we’re going up to the reflection.
And we’re trying to get the fruits and flowers there. You know? And somehow or another, there’s ways that by being absorbed, We think, hey, I got it. But can you get anything from it? That’s the point. It appears. So, what is it actually that you’re getting from it? There’s an experience there. What is that experience coming from?
Yes. In other words, When you look at the reflection, You’re actually looking indirectly at the original. So, the original moves. It does all that. Because that’s where it’s happening. So, that experience is coming because you’re actually in contact, Indirectly, with the Lord and His internal potency. But because of illusion, You think it’s the mirror itself that’s doing that. And you are the mirror.
Do you understand? So, that’s where the problem comes. So, it’s only because of the contact with Krishna That an experience is gained.
But the problem is, The illusion is we think that mirror is real. And we are the mirror. But we have nothing to do with the mirror.
Right? Does that make sense? So, all this is trying to describe all this from different angles. So, this is different ways to convince us. Now, before, Krishna is saying, Okay, all potencies are coming from me. Okay, but that’s establishing Him as what?
The origin, the Supreme. Right? So, we’re dealing here with Tattva. Right? The position of everything. The knowledge of everything’s position. So, now here again, He’s saying, He’s the origin of all living entities. So, you are establishing the position of the Lord. But what’s the difference between this description and the previous ones? Because He says this one’s superior. He says here again. So, it’s the same thing. But, He’s saying something that is more. Prabhupada says, here there’s more. Yes.
About the personal relationship. Right? In other words, here’s the higher level. Before, you’re learning the mechanics of the material world. But now, the higher level is there is, these mechanics are based on your relationship with the Supreme Lord.
Right? Because we’re into mechanics here. Okay, I go to do my job. I get my money. I go down to the shop. I get the thing that I want. Now that I have that, now my life is perfect. I will enjoy. Right? Does that make sense? But notice in the equation, there’s never the element of, I am enjoying.
You know what I’m saying? Because even if you say, I am enjoying, what are you referring to? I’m telling you, I am enjoying. Am I enjoying while I’m telling you? No, I’m telling you what I was enjoying. So, it’s already past. So, it’s already ignorance.
Or we get together and say, Hey, this is going to be great. That’s future.
So, present is only experienced if you don’t notice it. As soon as you notice it, it moves into the past. Or into the future.
Because an experience is not observed. An experience is experiential.
Do we always move this future and past as a sense of control? That would be under…
There’s a ladder out there just going like into nowhere. A very tall ladder.
Nobody here would know. Okay. That’s a ladder to heaven.
What Ravana didn’t know, right? He went to all that trouble, right? He just needed a bamboo ladder.
Okay. Yeah, and then there’s only one language, right? The Bengali don’t have all that bamboo.
Question now. They’re making the tower to heaven, right? And then, because they’re not supposed to be doing that, that’s no way to get there, then they all start speaking different languages so they can’t understand each other. So, but, according to the Old Testament, they would have been speaking Hebrew to begin with, right? Because that’s the Lord’s language. So that means, does that mean that the people who continue speaking Hebrew weren’t there building that tower?
No, maybe there was only partial. The Lord just gave them part of the language and everybody else got their own language. And then they just had that language.
Like only a small group remained with this one, and then all others got their own language. Yes, that’s what I’m saying. So just what was left was… At the same time, maybe those were all the workers, right?
All the hired, how do you say, you know, Palestinians and stuff like that. So they ended up with a different language. Okay.
So does that make sense? So conditioning means you think this is the way it is. Just like you have an elephant, when it’s small, right? When it’s small, you have a good rope. It can’t break the rope. Because it’s been tied with that rope its whole life, even though it’s huge, it could easily break the rope. It’s conditioned to think, I can’t break this rope. So just putting the rope, then that’s it. You don’t have to do anything else. You understand? That’s conditioning.
Does that make sense?
And so, yeah. So one is induced to act because that’s the mechanics of the place. You’re going to do something. You have any identity, that’s going to be in ignorance. Any action will be in passion, right? Any result will be in goodness, produced by that mode. Does that make sense? It doesn’t mean that the situation that it produces is in goodness, but it’s goodness that produces it.
Verses six to nine describe how the modes bind the conditioned soul. The mode of goodness is purer than the others. It is illuminating. It frees one from all sinful reactions and gives a sense of knowledge and happiness.
Here, knowledge refers to understanding the real nature of a material object. And happiness means tranquility of the senses and body. Does that make sense? So here, the practical knowledge means that you’re seeing the item actually for what it is. So that means you see yourself, see the situation, all these things like that. And that happiness, that means the satisfaction or the peace that one’s doing things properly. Not that it’s, how do you say, the happiness is gained from removing the material dissatisfaction.
Does that make sense? You know, you’re hungry, so that’s a material problem. By eating, you remove the hunger. Because as long as you’re removing hunger, then you say that you’re eating and you say that there’s a good experience. As you become full, you’re not removing hunger anymore, so there’s no taste.
Does that make sense? But because we want that taste, then we continue trying to eat, trying to gain something from it. But we’re not removing any problem. Therefore, there’s no taste. So satisfaction means that you’re not involved in that process. Satisfaction means whatever your situation like that, you’re comfortable with that. That’s good. So the satisfaction is this, you’re comfortable in the situation because you’re connecting it to Krishna.
So here it’s different, because there is no material knowledge and no material satisfaction. What’s in the mirror? There actually isn’t anything there. It’s only a reflection of reality. So there isn’t actually any movement. Does the glass itself actually move? Does it smell? Does it taste? Does it have an experience? No, it’s just there. It’s just able to reflect what’s real.
Does that make sense?
But one always has to understand that one therefore doesn’t now swing to the other side and nothing here is real. What’s not real is that we think it’s not connected to the Lord. So it exists.
Just like the reflection exists. Because it’s a reflection doesn’t mean it doesn’t exist. What doesn’t exist is we think the reflection is reality.
But the reflection is actually there.
So in this case, the illusion wouldn’t be dealing with the material energy, but it would be thinking it is not connected.
Interacting with the material energy isn’t illusion. That’s just situated in an inferior place.
That’s all.
So the mirror actually is our consciousness, right?
Yes. Because otherwise then we would be dealing with Krishna’s inferior focus. But we think the dead matter, this inferior potency is what’s giving the experience and all that. It’s actually coming from the Lord and His internal potency. But it’s reflected onto this, so therefore but at the same time as the Lord is nondifferent from all the elements, so if you see the Lord there He’s actually present. But if you don’t, just His potency is to take the care.
You know what I’m saying?
Prahlada Maharaj sees Nrsingadeva in the pillar, so He personally is there. Otherwise just His potencies are there doing the pillar job.
But it depends on the consciousness. It depends on consciousness, yes. But the point is your consciousness doesn’t create material energy. If your consciousness is there therefore you created the forest. No. The forest is there. But you thinking that what it is about the forest you like its beauty or its freshness or its openness that’s not caused by the dead matter. That’s caused by the Lord that’s internally posing.
You know what I’m saying? In other words there is a hand in the mirror but its movement is not actually caused by the mirror. It’s caused by the person, the original person. Illusionist thinking the mirror is generating that movement.
That makes sense.
But what is the reason that the material is created by consciousness? The material the material concept is created by consciousness. But the material energy or the external energy is not. You know what I’m saying? But because you have that desire therefore material energy takes that form. It transforms but it’s actually there.
So what’s not there is that you think that that matter is what’s generating your experience.
You know what I’m saying? The body is dead matter. Other elements of the world are dead matter. They’re seemingly interacting so you think that interaction is generating your experience. It’s not generating your experience.
The experience has come because of the connection with the original.
Right? It means that the trees in the water and the branches are swaying and like that. Why is it doing that? Right? Because the original branch is a breeze blowing and it’s moving so therefore so the reflection’s actually there and the reflection’s actually moving but to think that it’s movement and colors and all that is coming from itself the reflection is generating that. That’s illusion. No. The original tree is generating that.
Yeah.
The controlling means it’s not that it means they’re trying to they are minute controllers. It has to be sanctioned by the Lord or carried out by the material energy. That’s why the material energy is considered one of the causes. Right? Because the material energy itself through the Lord’s sanction and potency is transformed not through the Jiva’s potency. See this is where the mistake is. If we’re saying yes it’s because of the Jiva it’s manifest yes but he’s not the one whose potency manifests it because of his consciousness. His desire. His desire. It’s just like this. The child wants lunch.
Right? And then there’s lunch on the table. So did the child produce the lunch? No. Who produced the lunch? The mother produced it. Or did the bowls themselves just produce it?
Maybe the table. It produced the bowls. But then where did the table come from? Yes, something like this.
You understand? So that’s the thing. So that lunch is there because the child’s there. Right? Because if the child wasn’t there there wouldn’t be lunch because the mother would be at the spa eating a salad. That’s what would be happening. You understand? So it’s because the child is there that’s what’s therefore it’s happening. So in that way you can say the child is the cause. That’s why on all those four causes each one is a cause. But they’re all ultimately depending upon the supreme cause.
Yes? I’m just trying to understand this reflection business. When I’m manipulating or my desire is to manipulate this cheddar is there an original cheddar in the spiritual world? There is. But it’s how you say the point is the Lord it means there’s the generic principle. Right? And then there’s the more specific. But the more specific is connected to who?
Okay. You and?
And? Which form of Krishna?
Paramatma. Paramatma. Paramatma is localized. That means it’s happening there. You know the reflection’s not beyond the brahmajyoti. Because that’s the other point is we think, okay material world this is all material world then there’s all the spiritual world. But the point is kutastha means the two are at the same place at the same time. You understand? So it’s happening right there. But the point is is it’s the internal the Lord is so what is it that you’re okay, the cheddar what is the quality that we’re taking of the cheddar? Heat. Okay. So what is who where does the quality of heat come from? Krishna. Krishna. Okay. And then what forms of of of what forms or what activities that that therefore serve or attain the quality of heat where is that coming from?
We’re talking causation here. You have three options because we’ve already taken the quality is Krishna. Okay. Heat is Krishna. So then when we’re talking about the reflection what’s where is where is the concept of that you know, wool or a cheddar and how you wear the cheddar comes from, you know, it generates heat.
Mahatatva that will that will be yeah, it means that will be the place where the Lord and Lakshmi are interacting.
Does that make sense? Right? A little bit. Okay. Why here? You’re feeling cold. Put this on. No. Why not? I don’t feel like rocking the chair now. I mean people like let’s say you know, they’re out in the cold and all that, you know, it means that you have a house and it’s built out of stones. Would it be comfortable to go inside? Why would you go inside? Would it be cold or warm? It would be warmer. Okay. So then therefore this stone is connected with warmth. So therefore wear this. But not in that form. Not in this form. So you’re saying the form of rock being connected to heat is only there if it’s done in the form of a wall or a room. Yeah. Right? Okay. So who defines that?
Okay. But in what form?
What expansion? Hmm? Paramatma. Okay. It’s Paramatma. He’s controlling it. But we’re saying here, okay, Krishna is existing in four how do you say manifestations.
Himself as the Supreme Lord. As the, you know, as the Supreme Brahman. Bhagavan. His internal potency. Right? The external potency. And the Jivas. Okay? So, who is who is serving Krishna as heat by taking on the form of rocks that can be made into walls or wool that can be made into chutters.
The internal potency. And then, how can I put these rocks together? I just kind of pile them up in a heap and there it is. I go to the contractor and he says, okay, you’re going to need twenty trucks of rocks. So I buy twenty trucks of rocks. They dump them off in my backyard. And they’re a big pile and there it is. Right? Not entirely. Okay. So, what’s missing? So I throw in a few bags of cement. For some water. Hey, man. Structure. But who defines that that’s how the rocks have to be put together. That you’ll get heat.
An engineer. But who’s defined the laws of engineering that the engineer is looking at his book and using?
Krishna. But as? Internal potency.
Do you understand?
Does that make sense? Right. So, that’s defined by the internal potency.
Krishna is the quality. The internal potency defines those forms and those actions and those situations that therefore attain that quality. Do you understand? And that’s what you see in the spiritual world. Right? In the spiritual world when it gets cold, what do they do? Yeah, put on a cheddar or go inside a house. So, that’s all defined by the internal potency. Right? That’s her service to Krishna.
Okay? So, that’s what’s going on. So, that’s already been defined. So, all the ways that you could wear the cheddar and this and that, that’s already been defined. So, what are you doing?
Imitating that. Yes. Now, can you take the cheddar, fold it up, put it in your back pocket and then it’s going to keep you warm? No. No. Okay. Why not?
Because that’s not how it works in the spiritual world. Yes. So, that’s not how the original cause and formal cause work. Right? Because the reflection, the closer the reflection is to the original, then the closer it gets to that point. Right? So, that’s what people, by observing the material nature, they somehow or another see that if you do something this way, you get this result. But if you don’t do it that way, you don’t. So, they’ll call that science because they use their intelligence. But, what’s missed is that where did that science come from? That’s what they can’t define.
Right? So, they’ll say, no, but we worked this out. That’s why it works. No. But that’s like the Buddhists. Because I thought it, therefore it is. Right? So, it’s not that. No, it was already there. You are, you know, intelligent enough. Okay. You worked it out. Great. But it still works because of God’s laws. It doesn’t work because of someone else’s laws. Right? It’s not Newton that makes the apples. Every time an apple falls on your head, then you can curse Newton.
Right? It’s his law. You know. Why apples? You know. Well, think of it. You know, what happened was it was elephants. Right? If that were to fall off a tree or something like that, then you’d be a problem. Right? So, better apples. Be satisfied with apples. Right? Does that make sense? You know, if you’d been sitting at the bottom of, you know, Everest and a big, you know, big monster rock had fallen off and squished him, then the law would have been proven, but, you know, it wouldn’t have gotten his name and no one would have known about it.
Right? Does that make sense? So then, they would have said, what happened to Newton? And then the Sherpa would have said, oh, he got squished by the rock, like that. And then it would have been, you know, Sherpa’s law. So, are we catching this point?
In other words, it’s a way of seeing it’s not just some facts, okay, trying to put that together. It’s very simple, but you apply it into that situation. So here we’re combining the four causes with the reflection. Right? And those four causes are connected to the four manifestations of the Lord.
Right? Does that make sense? So the external potency is always going to be in the position of external potency. But it’s Brahman, so it’s connected to the Lord. Now, you use it separately, you’re illusion, you’re in material existence. You don’t, you use it connected to the Lord. That means if you connect to the Lord, how do you connect it? Can you directly connect it? There’s you and there’s the original cause. What’s in between?
Material energy is the material cause, but it’s the formal cause, it’s the internal potency. Right? The internal potency is what is obtaining the quality. So if you serve that internal, the internal potency, you obtain the quality. So in illusion, you think, no, I have performed the activity as my own, you know, determination. And because of me, therefore, the quality is manifest.
Right? But it’s not. It’s you perform the activity that’s in line with the internal potency, therefore, you get that quality that you’re desiring. Right? You’re working on the reflection, but still, you’re getting, you’re getting that quality you want. Does it make sense? Right? This is the point. That’s why it’s also pointed out in material cause because you actually don’t even do, make the material energy transform.
But we think we’re the doer. We had the desire, the Lord sanctions the modes of nature carry it out, and so the material energy transforms. So in either case, we’re still servant. Whether we’re, whether we’re in knowledge and dealing with the internal potency, or in illusion and dealing with the external potency.
But in either case, we’re still servant.
You know? So, that’s the point. We have this knowledge. We see things as they are. Right?
Yes. The false ego then makes you think that all this is there. Yes.
No, it means that communicate, what do you mean by communicate? Connect, yes. Connect, yes. Because, in other words, we understand, it means, the point is, we understand the reflection. But if we understand the reflection is coming from the original, what are we seeing? Yeah. But if we don’t understand it comes from the original, what are we seeing? Illusion.
Right? Does that make sense? If you’re looking in the mirror and you think the mirror is producing that face, then you’re dealing with illusion. But if you understand the mirror is simply reflecting your face, then that’s a knowledge.
You understand? But the dealing will be the same.
It’s just a matter are you the mirror or are you the person and that’s being reflected in the mirror.
Yeah, because how long is the reflection in the mirror? It’s temporary. Yeah, it’s temporary. But how long is the person there? Right? Yeah, so that’s the point. So the original nature is eternal. So Krishna in the eternal poetry, that’s eternal. The Jivas are eternal. But when you’re looking into the material existence, there the material existence is eternal, but the particular manifestation is temporary.
Does that make sense? Yeah. What makes us experience difficulty?
Because it means if you’re doing, let’s say you know that you’re doing something for someone else, right? And you want to do this for someone else. So if various problems come up, it’s not so much of a disturbance, right? It’s understood that there’s going to be some endeavor.
But if those obstacles come up and you’re doing something for yourself, that’s more of a problem. Right? Does that make sense? So when we see it in connection with only ourselves, that’s, there’s the problem. When they’re seen in connection with others, it’s not a problem. It’s just like this. Okay, let’s say you went and bought something for somebody. Okay? Now you had to, you know, make the arrangements, do all kinds of things, get through traffic for hours, stand in lines, you know, get in there, and there was the last one there to fight with whoever was there, and you finally got it and everything. You know, so now when you give that to the person, you know, do you not want to talk about all those things?
Or would you be happy to tell them all those things? Yeah. Because why? It’s part of the process. So you don’t mind it. But now, let’s say you were getting that for yourself. Do you want to talk about that with others?
Do you understand?
Do you understand? Not really, because that was an annoyance.
So that’s the thing, is that if there’s going to be an obstacle, that’s just normal. Otherwise, what’s the meaning of getting something done? Getting something done means there’s a difference between where you’re situated and what you want. So right there, that there’s a difference, that’s already an obstacle.
You understand? So that principle of bridging the gap is an obstacle. But the point is, is why would you bridge that gap?
Right? Because of relationship. So if there’s no relationship, it’s a problem. If there’s a relationship, it’s not a problem.
Right? And then some say, if you don’t have relationships, there’s no need to bridge the gap. So therefore, all your problems go away. Because bridging the gap is the problem. You understand? So that’s the pessimistic view.
You understand? Is that OK? So that’s the whole point, is that now we’re opening this, is that Krishna’s bringing in that actual personal relationship element. It’s been defined before, but now he’s dealing with it directly.
So that means all the difficulties then aren’t connected with the process anymore.
You understand? Obstacles are there, but now they won’t be as difficult, because you’re, it’s being based on the principle of the relationship with the Lord, with the devotees.
So in other words, all we’re trying to define, what we call all this big lofty philosophy, all we’re trying to do is convince ourselves that actual relationships exist. And they’re there. And you can actually become happy by real relationships.
Right? Rather than being the, you know, supreme, absolute, dictatorial lord and master of the mirage.
Yeah. Machiavelli wrote a book on it.
Also Sun Tzu. He also wrote a book on it.
Yes, but at the same time as there’s, see, there’s the origin of it, then there’s the actual manifestation of it. Right? Qi and its movement, there’s principles on which it already exists. Then there’s the manifestation of its actual movement.
So one is the internal potency, the other is the external. The Qi is the external, and the Tao is the external. You could say like that, but at the same time as the principle on which Qi works, right, is based on the internal.
Means you take the Qi, here, you take the Qi out where? Here. You don’t take it out here.
You know what I’m saying? Does that make sense? You can expand here, but it moves to here. Who defined that? Did Qi define that?
Yes. But at the same time, see, the Li is defining it, but the point is, if you’re going to take there, if you want to make the Qi as external, then the Li has two parts, the masculine and feminine part.
Right? So they just combine them as one. Because if there’s two, that means then after attaining liberation, then there’s nothing. But if there’s two, then that would mean after liberation there’s still relationship.
So it’s basically a pessimistic view about relationships and all that. Therefore, you’re trying to get rid of them. You know what I’m saying? So the Li is two.
You know what I’m saying? Just like the movement of Qi still works on yin and yang. Right? But the Li also is working on yin and yang. Otherwise, why does Qi work on yin and yang? Right? If your hand moves in the mirror, why? Because your actual hand moves. So because there’s the male-female principle in the Li, therefore, in the Qi, they’ll also be.
You understand? So, what’s happening is they’re using the Qi, which is the external.
But actually, what makes it work is because they’ve somehow or another connecting to the Li, but they actually don’t know how. There’s no science for teaching it. Right? Right? The door of no door. Right? The door is through which Qi can move. Of no door. Right? Because that’s the Li.
So when you understand that, then you can use it. Because just knowing Qi is there is not the big deal. And being able to move it this way and that way, that’s not the big deal. It only works, only becomes a master when they actually understand Li. But they actually don’t know that they’re understanding that.
You understand?
So, both Qi and Li, they move according to Tao, you know, that internal element?
Means, the point is, depending on how you’re defining it, is Tao separate?
You have Qi and Li and then there’s Tao, so you have three elements? No, Tao should be… Tao is manifestation of the Li and… Okay, so that would mean that if you’re taking the manifestation, then… So, is there potency in Li, I mean, in Tao? Your arm moves because of what? Okay, your arm is what? Is that Tao? No, it’s Qi. That’s Qi. Okay, so what’s Tao? Tao is the… the way… the way the arm moves. Okay, but who defined the Tao? Do we define it? No, that’s… The Qi is defining it. And the Qi is defining it based on the Li. Okay, so that means the Tao and the Qi, they go together, the two aspects of one thing. In other words, the situation and the potency itself, and how that potency has to move or act to obtain Li.
Does that make sense? Then that is reflected into this external energy that therefore you have the gross body is doing different things. You know what I’m saying?
So, when they say they’re moving the Qi, then technically they’re moving the reflection of the Qi.
Right? It’s just a subtler manifestation of the external potency.
You know what I’m saying? They’re not moving the Qi, they’re coming in line with the Qi. Because as soon as you think you’re doing, does that work? No, the path is gone. You have to be able to move with it, so you have to serve it. So that’s what we’re saying. The point is, it becomes difficult unless you have the personal explanation. We can explain it, they can’t. That’s why they’ll put you into situations.
Right? Does that make sense? I mean, just like the person is performing his skill.
And he’s quite expert at it. But is he doing it on a day -to-day basis whenever he does it? Is he standing under a waterfall?
Yes or no? No. But to learn that connection, he may have stood under a waterfall.
Right? So in other words, they create situations in which you might make that connection. They don’t know how to make it for you. They can only tell you what is there. Right? You understand? That’s why in all these things, no one ever gives you an answer.
They show the path. You know? And you have to figure it out. So they make it seem like a very glorious thing. On one level, it is. Yes, you’re teaching that. But what they leave out is that the reason the person can only show you the path and can’t give you an answer is because he doesn’t know. That’s the real reason. But they know it exists, but they don’t know how. They don’t know how they got there. So that’s why they have all these situations they put themselves in, just to create that so you make the connection.
Does that make sense? So we see this principle.
Meaning, I say, non-Taoist light.
It’s the same principle. It’s just that we’re defining the personal element of it, and they’re defining the impersonal.
Because they, you know, are still worried that the personal wouldn’t give the same results. Personal has always been a problem. But they know the material works simply because of this. You know, qi and li. But at the same time, as they’re trying to obtain something higher, get rid of the disturbances in the material sphere, then they figure that everything will become nothing.
But the point is, if it’s a reflection, that means then there’s an original. If activity here seemingly makes you happy and it doesn’t, that’s because you’re dealing with the reflection. So if you learn how to deal with the original, then you’ll actually be happy.
Right? You know, you try to eat the apple in the mirror, it’s a problem. But if you eat a real apple, right? So they say, I try to eat the apple, it’s a problem. So all the trouble to eat the apple, the anxiety because I think the apple, so I just get rid of that by saying it doesn’t exist.
So it may solve that initial problem, but does it solve the problem that you’re hungry and that’s why you’re eating the apple? Because that’s the point. Why are people acting? This is what the Mayavadis, they can’t explain. Why would you be wanting family and position and money and sense of that? Why would you want that? Relation, because it’s the nature of the soul. So that they can’t define. Because they’re saying, oh, it’s all one. And so, therefore, by illusion, you’ve come into and taken individual consciousness. But why would you do that? If you’re already perfect and satisfied as Brahman, why would you want to become an individual that’s an illusion and suffering? And if you say, pastime, you’ve got to be stupid. Because, you know, who would do that?
You know, you’re walking along. It’s a great day. Sun’s out. Breeze is blowing. Right? The butterflies are flitting. The birds are chirping and all this and that. And then, you know, you somehow or another walk by, you know, an open sewage. And so, therefore, for pastime, you jump in.
Right?
And then, you know, there’s the whole thing of getting out, you know. Because, you know, I am not the sewer. You know, the sewer doesn’t exist. You know, like that. You know, all these different things. You know, so. Right? So, this is what they’re doing. So, why would they do it? So, that they can’t define. It’s because of the nature of the soul. The nature of the relationship between the soul and God. So, that’s like Christian saying this chapter is a spiritual relationship. Yes. Because it is. He’s defined it all before so you know what’s there. In other words, the first three chapters are defining the mechanics. You know, the overall mechanics of what’s actually going on. You can, or they can say the situational mechanics. You know? Means, what are all the tools you’re going to use? Right? Then the middle six then points out that why would you use them except for that connection with the Lord and that, that devotion. So, that’s superior. Right? And that devotion is the central principle. But now, why this is higher? Because it’s been defined before that the knowledge in the middle six chapters is the king and these other two are in like, you know, how you say, sides of a sandwich. Right? You know, so they’re supporting that. But this is superior because this one then shows you how you’re going to get that knowledge in the middle six chapters. Right? By using, you know, very properly the knowledge in the first six. Right? Because these are the techniques of actually how to apply it.
You know what I’m saying? Just like, okay, you want to get some juice. And so, you use the juicer. Right? So, I’ve explained that there’s you, there’s an orange, there’s a juicer, there’s a cup. You know, because otherwise we think we don’t understand. You know? Like that. So, you know, we’re gnawing on the, you know, the orange and we have our hand in the juicer. Right? There’s going to be a problem. Right? You know, so we learn what’s actually the situation, the relationship, and what are the processes. Right? So, that’s clear. And now, okay, we know that we do all these things, but now, what’s the actual goal? Right? The juices in the glass. Right? Does that make sense? So now, these last six chapters are teaching that finer science of how you would actually deal with the juicer to get that juice in the glass. You know, so here, dealing with the modes of nature. You know, you understand? So, like that. So then, we see actually how it works. Right? Because there’s always some little trick.
Yes?
In one sense, you could say yes, like that. I mean, see, depending upon how you’re perceiving it, then, then, you know, what’s the particular perspective you’re taking, then you would, you would, because you could also take it Yeah, you could take it that your devotion is the goal. Like that. But also, that’s the mood in which you perform the activity, so that would also be sambandha, you know, the mentality, the spirit. Like that. You know, it’s the purpose. Same time as these elements, then you’re defining the field, so that’s sambandha, but you’re defining it so that you can use it more properly, which is abhidheya. So it just depends upon which is, that’s why one has to know the general concept, but then, more important than knowing the general concept is how that general concept can be applied in the real life situation. So that’s what this is starting to do. Right? Because to know how to apply, and it’s like we were discussing that, we’ve been discussing now for, you know, many months about this, this, you know, the four causes, and, you know, affection, and all these different things, and we understood it, but now we’re trying to make it so you can actually see it, rather than just understand it. Right? So, therefore, it appears as if, you know, you don’t even know what it is.
You understand? Because before, the question is just, you know, we said, okay, here’s a pillar, okay, you know, what’s holding the pillar up? You know, like this, we can go through the steps, but now it’s like, so we’re talking about, okay, what is the mechanics? What’s the elements that are there? Right? The knowledge of the theory. But now we’re trying to see, can you see that?
That’s then this next, right? So this is the, because if you can actually use it, then you can properly obtain it. Right? Because it doesn’t matter, you understand how the modes are working, it doesn’t matter whether you’re using karma, jnana, or dhyana. The point is that you’ll be able to use them. And then you’ll understand that that’s serving bhakti. Right? So these are details of that.
Yes? In the Bible, there is a statement that if you have enough faith, you will say that this moment has come to the sea and it will disappear.
Okay, if you had enough faith, but the point is there’s faith in what?
Remember, we’re talking Bible here. Yeah. Faith in Jethro Tull, maybe.
Faith in what?
That’s there, but the point is, is faith in what?
You’re avoiding the question.
Okay.
So now if you have faith in the God, okay, then the point is, is if you had faith in God, then yes, it could be moved. Okay. You want to keep within your particular sphere. How did the Red Sea part?
That’s a big thing, right? How did it part? By? By faith. Okay. But just, then why would God apply his power there? Faith, Moses’ faith. Because faith.
Right? But what was the point? It’s not just what you want to do. It’s what God wants to do. So if you have faith, then you can be involved as an instrument in amazing things.
Not that you sit around and move mountains around. You know, you look out your window and you go, you know, it’s a, you know, that skyscraper’s kind of in the way and it’s blocking the morning sun, so I think it should be okay. You know, it’s like that. You know, it’s not like that. You know what I’m saying? The point is, if you have faith, you can be involved as an instrument.
You know what I’m saying? The point is, if you think, I’m doing it, that’s a problem.
You understand?
That’s the point. You know, Moses throws down his staff and it turns into a snake. Does he say, I did that? No. He’s saying, this is God’s potency. So his point is, is, you know, the God against your God.
You understand? So the point is, is what’s an instrument.
Let me see. Yeah. Yes. You know, I’m not sure if I’ve come to my understanding that a bumblebee, like the black-winged bumblebee, their wings are so small compared to their body that they actually shouldn’t be able to fly. They’re technically going to be a little bit bigger. But, because they, you know, it’s told them that, no one can tell them that. They don’t believe it.
So we were saying, you know, for us, you know, the condition is that we have some faith that we don’t have to do all this. And then we can do things that we normally can’t do. Yeah. They can do amazing things.
I don’t know if Ralph would be an example of this faith in what Christianity is. Yeah. So therefore, you know, he, went to America with nothing and started an international movement.
Yes? So maybe the key word is also faith and not so much belief. I mean, it’s not so much that you believe. Well, you have to have two. I mean, it means that faith is based on knowledge, because if faith’s not based on knowledge, then it can be disturbed, right? Because what’s the problem in the modern elements that faith can be disturbed by what? Doubt. Yeah, which is intellectual. So that means if you have a strong intellectual basis, therefore your faith will be firm, right? Because the point is, in these things, in the modern scenario, does the devil come up and use logic? No. No. It’s sentiment. So that means your sentiment, which is supposed to be good sentiment, against his sentiment, which is supposed to be bad sentiment. You know what I’m saying? So that’s the problem. But if you have knowledge that your sentiment is right, then it’s not just a feeling, because you’re defining it that way. The devil says it’s the other way. So, hey, you know, who’s right here? And then if you say, no, well, this is right because this is what God says, then you’re basing it on knowledge. And then if you know why God said it, then that makes it even more, because then you won’t have a doubt that, well, why am I doing this? And then you would like to be an instrument. Yeah. And then you can be an instrument in it, because that’s one’s position.
So the point is, is God’s performing nice pastimes, so you can be a part of that. So the element of that, yes, Brahman is performing pastimes, that’s correct. But not all these other stupid things. He’s doing wonderful things, so you can be part of that. Otherwise, you can always be part of something stupid.
Jayaprasaswami says, independently stupid. Independently stupid, yes. Instead of independently thoughtful. Independently thoughtful, yes. Independently stupid, yes.
Confidently independently stupid.
Yeah. Yeah. Well, I would just have to say that. This is going to say independently stupid with panache. Very few people actually are in that position.
Thus Sattva binds the jiva with the conception that he is happy and knowledgeable. That means you have a little bit of knowledge and so therefore you’re a little bit satisfied. So then you think everything’s fine, so you get conditioned to that. But the point is, is there’s more. Why wouldn’t one… OK. OK. Here. How is it possibly bound by knowledge and happiness, Srila Prabhupada explains. The difficulty here is that when a living entity is situated in the mode of goodness, he becomes conditioned to feel that he is advanced in knowledge and is better than others. Right. So, you know, that’s basically the academic position. Right. Professional position. Right. It’s just like, let us say you have an Ayurvedic doctor and a modern doctor.
Let’s say allopathic doctor. OK. And you have, you know, a disease that’s not just something common that people know about, you know, like that. And so then if you ask the Ayurvedic doctor, what is it and all that, he’ll tell you what it is and how you got it, you know, and, you know, what you can do to avoid it. The allopath, when you ask him these questions, he’ll say, you know, you won’t understand. You’re not a doctor. You know, you’re a lay person, so you won’t understand this. So simply I’ll tell you what to do and then that’s it.
So what’s the difference between the two?
The allopathic doctor treats the illness and the… Not non-acting. We’re not talking about the Colossus. We’re talking in connection with this last sentence we just said. He’s proud of his knowledge. So he thinks he is the knowledge. Rather, while the Ayurvedic doctor, he’s properly situated, will understand this is a body of knowledge that already exists. I can serve it.
Right. But the other one, because of the principle of the materialism, thinks I am the knowledge. So knowledge is better than ignorance. Therefore, I’m better than others who are ignorant of this path.
Right.
The best examples are the scientist and the philosopher. Each is very proud of his knowledge, and because they generally improve their living conditions, they feel a sort of material happiness.
This sense of advanced happiness and conditioned life makes them bound by the mode of goodness of material nature. As such, they are attracted towards working in the mode of goodness. And as long as they have an attraction for working in that way, they have to take some type of body in the modes of nature. Right. Work in the mode of goodness. So they themselves may be in ignorance, you know, because they don’t see the connection. But they like, you know, nice situations, orderly situations, structured situations. People, everybody deals gently and nicely and, you know, in a cultured way. It’s based around the knowledge. So they like to situate themselves in that element of goodness.
But unfortunately, yes, they have to. Thus, there’s no likelihood of liberation because they identify with the mode of goodness. So that means you have to take birth to continue. That is your existence. And so since material manifestations are temporary, then it will go for a certain time. It has to end. Then you start it again because you have to exist. So then you’ll be born in a situation where you can continue that.
Thus, there’s no likelihood of liberation or being transferred to the spiritual world. Repeatedly, one may become a philosopher, a scientist or a poet, and repeatedly become entangled in the same disadvantages of birth and death. But due to the illusion of the material energy, one thinks that that sort of life is pleasant.
So in other words, if you’ve improved your situation through anything. So he sees also someone through power, he feels he’s improved the situation. He’s proud of that. He’s conditioned to that. Whatever way they think that they’ve made it better.
The mode of passion. So we have to see the modes because otherwise we may think that these modes don’t. It means the karma is just all ignorance. Yes, it may be that the existence principle is based on ignorance, but still the other modes are all there in that situation. The mode of passion born of unlimited desires and longing binds a living entity to material fruit of actions.
The mode of passion is identical with the mutual attachment between men and women. Once this attachment is established, it leads to desire for sense objects such as home, children and friends. This is explained in Srimad-Bhagavatam 5.58. The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way, one increases life’s illusions and thinks in terms of I and mine. So as we were saying before, this principle of the masculine fundamental principle is there in the spiritual world, but it’s based on the inherent relationship of service and serve. So it’s not based on lust. It’s pure. The difficulty then comes is that’s reflected here. So then the male and female, what’s it made out of? Matter, right? So is the dead matter in the form of the male and the dead matter in the form of the female, are they really attracted to each other? No. Like that. So that illusion, then one becomes entangled by that because one identifies with the body and one thinks what’s connected with that form, that’s the real thing. Right? But it’s reflected from the original because Krishna is the original male, right? All other living entities are female. So therefore, you know, those forms, those situations, those interactions, that’s worthy of attachment.
Right? Does that make sense? But we’re just seeing that reflection. So it becomes involved in that through the modes of nature. Right, so freedom would be to see the potencies inside. Freedom would be to see the potencies, yes. That would, yep, but also to see it in an uplifting way because you can also see them and still use it in the material fashion. Because technically, if you want to be successful in the Jain philosophy and stuff, you have to be able to see a bit beyond because otherwise, why would you work so hard this lifetime with very little, you know, material facilities and so much sacrifice for that next life, then you’re going to be happy. So they have to see some bigger picture.
Yes, if you see the potencies of Krishna and all that, then one is liberated. So one’s not bound by those actions. Right? So then one is an instancing these things in connection with Krishna. Right? Does that make sense? Then it’s just a matter of the quality of what you’re dealing with. Right? Because the quality means quality is also there. It means you’re dealing with… What’s the problem with something, a machine of inferior quality? If you have an inferior product, it’s also much more difficult to work with, more temperament, but you have something of higher quality, then it works much better. So there comes a point at which one is not, you know, one… How do you say? In other words, if one has been dealing with the material energy in a particular way because of one’s attachments, then what’s the drive to deal with that situation?
Why are you inspired? Let’s say the man got married, you know, and has a family because of material desire. So what’s his motive?
To enjoy, right? For himself. Right? Like that. But it’s cooperative, so it’s cooperative enjoyment. You know? You work together, then you both… Everybody enjoys. But your purpose is you’re going to enjoy. Right? So now, let us… So this person now comes in contact with Kṛṣṇa consciousness. So he learns his philosophy. Right? But he still has that tendency or desire to enjoy within that family environment, but now he sees it in connection to the Lord. So he becomes liberated. But what’s still his motive? To enjoy. That’s the direct. But indirect is that he wants to serve Kṛṣṇa. When he sees the potency, he sees the connection. So with time, by practice, now he sees that situation in connection with Kṛṣṇa. And he wants to serve Kṛṣṇa. Now what’s his motive? To serve Kṛṣṇa. So, but what was his motive before? To enjoy. So he’s in that situation because of his previous motive. His present motive is just to serve Kṛṣṇa. Right? So now, if that situation is favorable for serving Kṛṣṇa, is there a problem in remaining in it? No, so therefore the family situation is not a problem. But if it is a problem, then is he going to be comfortable with it? No. Why? Because it stops the service. It stops the service. But before he didn’t mind it. Why? Because his motive was different.
Right? Does that make sense? So that’s why if it’s favorable, what’s the problem wherever one’s situated? But if it’s not favorable, why would you situate yourself there?
You understand? So that means that’s that knowledge. Now these chapters are giving you the fine points on how to know how to deal with that. Right? Because the point is, is then you have that knowledge, but are you dealing in knowledge? The man’s dealing with the family, but he’s dealing based on knowledge. He actually understands what is a man, what is a woman, what is a child, what is a house, what is money, what’s their relationship, what they all do. Does he know that? Or it’s still just that, you know, he deals with it because he wants to. Because if you have knowledge, then the point is, is, you know, man has to get what man wants, but woman has to get what woman wants. Child has to get what child wants. Money has to get what money wants. Right? If I take money and sit it there, you know, on the table, you know, and then I come back after three years, what’s on the table? Hmm? Nothing.
But let’s say no one came along. Just be theoretical here. What’s there? The same. Okay. But outside, what do things cost? The same? More. So actually, what’s on the table? Less. So now, is that working? Is that money being engaged according to the nature of money? No. Right? So that’s what’s wrong about it. So you could say, oh, I’m detached, I don’t get involved in all this. Great. But then, if you’re detached, then you don’t get involved in anything that requires money. If you’re going to deal with money, then deal with money properly. It has to increase.
Does that make sense?
So that’s the point, is that there’s no problem, but it’s your motive. But the point is, is just to change the motive rather than not change the knowledge, then it may make it hard. Right? I come up to the coffee machine, and I have pure, 100% personal motives why I want to coffee something. Okay? But I have no idea how the machine works. Okay? Right? There’s going to be a problem. Right? Now, once I get there, then I meet another, you know, comrade, whatever it is, colleague, and they explain to me the fault in my ways of approaching this machine in a completely, totally motivated fashion. Right? So now I see it in proper knowledge that I should be seeing it in connection with the Lord. Right? So now the situation, you know, the perspective has changed, so then that way I’m devotionally situated. Okay? But I still have no idea how to operate the machine. Am I going to be successful? No. So this is very important.
So just because the man now became a devotee still doesn’t mean he knows anything what he’s doing.
You understand? That’s the point. That’s the point.
You know what I’m saying?
So, that’s why then one has to know the science.
You know, how to apply it. What actually one’s doing there. So that’s what we see. The first ones are saying what is the situation and how to do. This is now starting to give that finer point to the science. But these finer points are still based on the bigger principle. Right? In other words, how to operate that machine is still only useful if you understand that the machine be operated for the Lord, not for yourself.
Right? Does that make sense? So, these ones are more technical.
Right? And so, but because they’re trying to show you how to engage that, that way they’re considered new knowledge or higher knowledge. Right? It’s a progress going through the Gita. But at the same time, it’s the highest knowledge is that devotion to the Lord. That’s always going to remain there. But as far as how to mechanically make it done, then that’s going to be higher. Right? You know, the principles of math are the same, whether it’s, you know, nursery school or, you know, how you say you’re doing your doctorate. Right? But the point is, is your connection with it is more advanced.
So, this is meaning the connection is more advanced, but the knowledge isn’t still. It’s still subservient to that which is in the middle six chapters.
Does that make sense? So, the path, the mechanical path, actually, is that the Tao path or the Li path, you know. No, no, no. The goal is the Li. That means you understand how the Li works. In other words, because the Li is the ultimate goal. Right? And the Tao is that path to get that ultimate goal by engaging the Qi. Right? So, but the point is, is so you have to know that science, but you also have to be able to apply that into actually your practical life because that Li and Qi has to be, and Tao has to be applied to your physical body and the physical surrounding. You understand? So, the skill is only important in its connection to the Lord. If you don’t know that philosophy, your skill is not worthwhile. So, when devotees talk about being professional and all that, that’s fine. Being professional is not a problem. But the point is, is if in being professional they lose the purpose of being professional, of connecting to the Lord, then they’ve lost everything. Then they’re like, you know, that story of the, how do you say, the scholar and the boatman. Right? He has all that knowledge, but it’s not going to do him any good. You can be as professional as you want, but at some point, you know, you hit sixty-five, then what do people think of your professionalness? You know, they want you out of there.
You know, they don’t care. You know, letting young people do this.
You know? Yes? Sometimes devotees, they have, they like the examples of the photocopier, the photocopier machine, and you think, just by intention, and… Good intention it’ll happen. Yeah, and devotion. Of course, devotion. So, is it just by good intention, just because you want it, feel like it, and just sit there, that, you know, your six -month-old baby stops crying? No, it’s by work. So, that’s the thing. And, if you have, let’s say, you… Now, will the child stop crying because you don’t know what you’re doing? You simply have that full motherly affection and love and well-wishing, and that’s enough, right? By having it, you’ll work to get it. Yeah, by having it, you’ll work to get it. So, that’s the point. So, we’re, so, they’re, they’re taking it for granted that the devotional attitude’s there, but it, it, it kind of may be a bit, may not be. Because unless you know it’s there, how it’s, unless it’s focused, it’s cultivated, how it’ll be there. What’s the motive? So, if the focus is on being professional, what’s the motive? So, it swings the other way, but they go, we’re not getting it done because we don’t know how to do it. Yes. So, they go, okay, we have to learn how to do it, and then they forget. Yeah, then they forget why they’re doing it. And also, when you get professional, sometimes you can be… That was what… That’s the… That’s what’s up here. The difficulty is that, here, is that when a living entity is situated in the mode of goodness, he becomes conditioned to feel that he has advanced in knowledge and is better than others.
He… Each is very proud of his knowledge, and because they generally improve their living conditions, they feel a sort of material happiness. So, that’s what happens. And then, being conditioned by goodness, then they don’t see pure goodness. Because pure goodness is fanatic, and goodness is practical.
And also, pure goodness would convey a child to him, if they tried. Pure goodness has a culture. Why are you saying America has no culture? Is that what you’re… Is that what you’re implying? Do I catch that on those undertones? You know, it’s that famous statement of Mahatma Gandhi. Yeah, when he… He visited England, and when he came back, then, you know, someone asked him, you know, what do you… You know, what do you… What do you think of Western culture? And he said, that would be nice.
So, yeah, that’s the point.
You know, Western civilization, it would be nice if there was, you know.
Does that make sense?
Yeah, so…
Okay.
Yeah, so I am… Yeah. So, I and my I and mine. I is the sambandha, mine is the prayojana. So then, what does that mean? What’s your abhidheya going to be? Getting things material. Yeah, getting things… It’s going to be material, right? Because your identity is material, your goal is material, so your action will be material. But if you think, I am servant of Krishna, and Krishna is pleasure, then what’s the activity? Devotional. right? So that’s why always this point of I and mine is being brought out, because that’s actually… Because your thinking is I, your feeling is I, your feeling is mine, so your willing will be material. So if your thinking is, I am servant, your feeling is, I am, you know, to please Krishna, your willing will be spiritual.
You’re talking about the mind. So, just clarify one point that you made. So, by getting this transcendental knowledge, I rise my material intelligence to spiritual intelligence, and then the mind goes with it, right? So I have a spiritual knowledge. It means, it’s… Yeah, because it’s… As the point before made, the…
The living entity, because he is transcendental, has nothing to do with the material nature. So, the living entity has spiritual mind, spiritual intelligence, spiritual senses, but they become covered. So we identify with the covering rather than our actual nature. So because of that, that’s why we suffer. So if you understand the original nature, that’s why we suffer. Then you’re working with spiritual intelligence and spiritual mind, because spiritual means connected to Krishna, right?
Right?
So that’s the… Because before, it was goodness. You had knowledge. There was upliftment. There was these kind of things. That was considered… You know, people did their duties, everything like that, right? But then people get conditioned to that, and those with more of that think, I’m better than those who are not, and so they don’t deal properly. So the ones at the bottom, then they rise up, and then there’s a problem, because then the ones at the bottom, what’s their motive? To gain that knowledge so that they can become proud and do that? No, they just want that kind of facility and position, but it’s not based on knowledge or goodness, so it’s based on passion, right?
So you work hard. The person works very hard, then he’s considered good, and he’s gotten results, but if the guy has knowledge, then they’re thinking, you know, he’s a waste role, right? You know, he’s doing nothing. There was a story in one of these leadership courses showing one Japanese in a company. He was a start one. There was many little symbols of people in a pile, with crosses on the top. What’s your goal? To go from here to here. Yeah, yeah. Yeah.
Some devotee told me later that they visited, and he was on the top of the pile.
Like that. I guess by Prabhupada’s, he got Prabhupada’s blessing.
You know, the story is in connection with Prabhupada. Yeah, yeah.
Yeah. So that’s all they want. They just want to get something. Because the idea, if I have it, then I’ll be happy, but the point is, is still saying, is that, okay, you have it, now what will you do with it?
You know. So that’s the whole point. How will it improve?
Your relationships, how will it be applied? Otherwise you have it, and if it doesn’t improve, then what’s the meaning?
You know. And then, temporary relationships are still not going to cause a problem, because they’re not actually relationships. Right? And so only the eternal platform, that then you’re establishing real relationships.
You know what I’m saying? You have a family, you’re dealing, you know, you know, with husband-dead matter, with wife -dead matter, and parent-dead matter, with child -dead matter. So is there actually a relationship? No, because you’re, if it’s based on the body, technically, it’s only a, how do you say, an agreed relationship.
You know, everybody else agrees that this is, you know, the way it works. You know, like kids in a game of marbles, or something, you know, there’s some rules, so everybody agrees, so, you know, it’s cool. You know what I’m saying? They’re creating something out of nothing.
But, if you’re seeing that you have the living entity is trying to see their position and connection with Krishna, and therefore cooperate with other living entities in that service to Krishna, and assist each other in that, now you have a relationship. Yes. But it’s based as devotees, soul-to-soul. It’s not technically husband and wife, but the medium that you’re using to serve Krishna is husband and wife, or, you know, children. So it remains in place, but now you actually have a relationship, but not based on the service that you’re doing. You know what I’m saying? It’s just like you have a bunch of people in the kitchen cooking for the Sunday feast, right? That still does happen, right? I don’t want to be too archaic here in my examples.
So, so now, you know, one is frying puris, or something, and one’s cooking halva, and one’s cooking sweet rice, okay? Like that. Notice I mention those salties, because that has happened. Everyone got, you know, nine cooks sat down, hey, yeah, we’ll cook this, and this, and this, and yeah, well, yeah, they all went and cooked. And when it was finished, they offered it to the deity, and they sat down and looked at it. There was one salty preparation. I think pakoras and everything else was sweet. What happened? Like that. Or either that, or maybe it was rice. It may have been rice, or something. out comes the popcorn and dog. Yeah, yes.
So then, then now, they’re doing these different situations, but what’s their relationship based on? I’m sweet rice, and you’re halva, you know?
Yeah, but the, what’s the common element between them is what? Service. Service, okay, but what’s the medium? Cooking. Cooking, yeah. Right? In other words, so in here, there’s cooking, but it’s not that they are that station of cooking that they’re doing, but that’s their duty, so they take that, but it’s not that you become the sweet rice, you know? You know what I’m saying? So that means they’re taking the station, so someone’s the husband, someone’s the wife, someone’s the child.
Right? But the point is, that’s done, but the principle is that service to Krishna, you know, through the medium of family. You understand? So you have a relationship based on the service, that service using that.
You know? You’re devotees who are as common point as cooking, and then you have your specific duty. So you’re devotees, right, you know, and then there’s, you know, in the environment of family, and you have your specific duties.
Right? So then you actually do have relationships, but if one’s not a devotee, technically there’s not a relationship, because you think you’re the dead matter, and dead matter doesn’t have so much of, you know, how do you say, relationship with other dead matter.
The mode of ignorance is delusion. It results in madness, indolence, and sleep, which bind the conditioned soul. Srila Prabhupada writes in his purport to verse eight, in this verse the specific application of the word to is very significant. This means that the mode of ignorance is a very particular qualification of the embodied soul. Particular? No, peculiar. The mode of ignorance is just the opposite of the mode of goodness. In the mode of goodness, by development of knowledge, one can understand what is what, but the mode of ignorance is just the opposite. Everyone under the spell of the mode of ignorance becomes mad, and a madman cannot understand what is what. Instead of making advancement, one becomes degraded. Modern man thinks he’s advanced. They always use the advancement of civilization. But is it actually more advanced?
It’s degrading. It means the quality of facilities that one could improve one’s life are in certain ways developing in a particular area. But the point is that the actual quality of their life itself is not.
You know what I’m saying? That’s the difficulty, because of ignorance. Wherever there’s goodness, there may be something there, so if there’s actual knowledge, they’re working on that, then things improve. But if there’s not, then it will degrade. And relationships apparently seem to be… Yeah, relationships are… So it’s very rare. It’s like you go back a long time, you have a village, hundreds of years, divorce is something you’ve heard about.
You may have heard about it, but you’ve never seen it. And then you come more close, and maybe there’s one in the village. And then it comes up there’s a few more. And now it’s like somebody who’s not, that’s like strange. What’s wrong with this?
Actually someone who’s married is strange.
Married, but still being able to cooperate with guys, you know, stuff like that, you know.
That’s because now you’re taking on, following the modern culture. See all the benefits? Now this is what we’re talking about. So we are already becoming… We are already devotees, and we know, we have been known… But what culture are they following?
We try to follow, I mean, that’s our culture.
That’s good. But I’m just saying why would there be divorce then?
So that means that… Yes?
Yeah, because they don’t understand how it works. You know what I’m saying? Before they were motivated to basically cooperate because of material desire. Right? Now if you get rid of the material desire, what’s their motive to cooperate?
Yeah. You know what I’m saying?
Sincere devotees, that’s okay, but we’re pointing out is you can be as sincere as you like, but if you don’t know how to cook, how’s the halva going to turn out? Dry.
Okay. Any other qualities? Burnt?
I would say halfway between overcooked and not cooked.
Maybe. And then there’s always the element of you don’t know what’s what. You might have put, you know, salt or baking soda into it.
You know what I’m saying? In other words, they don’t know the science, but before, if they’re following, see, it’s like this.
If anything’s working, then it would be that material drive that they want something out of it, so they’re willing to cooperate. And two, they may have been basing it on some whatever’s left of the culture after the cultural revolution.
And so because of that, then it’s working together. But now they’re devotees. Right? So as devotees, you don’t want to do anything that you did before, because before you were, you know, not a devotee. You know, some variety of faith. Right? And so then, and you had a lifestyle, so you changed your faith. Of course you changed the lifestyle.
So, now as Vaishnav, what is the culture?
You know what I’m saying? They’re doing service, but service is, OK, you’re doing the service, but then, what is the culture of living in their house and dealing with their stuff and dealing with each other? Where is that coming from?
That’s the problem.
Mixed, but the mix ends up in, you know, signing little stacks of paper.
You know what I’m saying? Because the point is, is that, you know, would it be considered an element of, you know, Chinese culture that you have a duty to perform, and by performing work, you’ll get results? OK. So, do they maintain that as a devotee?
Because if you have a duty as a husband and a wife, why wouldn’t that be performed?
You know what I’m saying? So, in being a devotee, they’ve given up what actually is useful in the Chinese culture, which is just remnants left over from the Vedic culture, and so now then they’ll get, because if you remove all that, what do you get? If you remove all vestiges of culture, what do you end up with? No culture. No culture. American culture. Then you get Western culture.
Do you understand? That’s the problem.
Because, then what is it, then what’s, what is the Western culture based on? Like, why are you good? Neatly. Yeah, it’s neatly. It’s not because you’re supposed to be or because religion dictates it or other things. Individuals may say like that, but as a community, you know what I’m saying? Because it’s secular, so your own personal things can’t come over. It’s because that’s what makes things work with other people. I can’t have a good economic situation which everybody has equal opportunity to exploit the material energy for their own benefit unless I have these particularly good qualities in place. You know what I’m saying? So, where is the culture of person-to -person? It’s simply economics.
So, is economics enough to generate all aspects of, you know, necessary human elements? No. Because, so what have they dropped? They’ve dropped Dharma, whatever little bit is there. Okay, husband has duties, wife has duties, children has duties, teachers have duties.
You know what I’m saying? Does that make sense? So, that’s the problem. It’s the same, but it’s a common mistake. It means it’s the same mistake of the Christians.
Right? The point is, as Christians, because the blend between the culture and your faith is interconnected, at least traditionally in all cultures of the world, that when you become Christian and change your faith, that means whatever activity you’re doing is actually connected to your previous faith. So, what do you have to do to be faithful? Get rid of all the culture.
You understand? But, because if you get rid of all culture, because culture is there so that people interact properly, then it won’t work. So, therefore you have to bring back so -called culture based on simply that it will make socially everybody able to work together. Do you understand? Do you understand? So, you’ve taken out the culture, then it’s going to be you’re either faithful or only into yourself. Right? And so, then you have to wait for the time, if it works, then people will come up to the point of being cooperative with each other. You’re going from animo to pranimo.
So, this is the difficulty. You understand? So, this is what we’re talking about, is that they don’t understand the science. It’s not that you have to give up whatever’s useful and works.
What one has to give up is the idea that it’s separate from Krishna.
Does that make sense? You know, it’s just like this. Okay. Let’s take a practical scenario. Okay? The husband is not a devotee. Okay? The wife is a devotee. Okay? The husband’s a Buddhist. Right? And, you know, so is the wife before joining. And so, they have an altar of Buddha. But now she’s a devotee. So, she has an altar of Krishna. Now, how would this work?
What would make this work? What would make this not work?
Do you understand? Yeah. Because they have something common. Okay, common. The common thing is you’re worshipping the Lord. Right? The husband doesn’t understand Krishna is Buddha, but the wife understands Buddha is. So, will the wife have any problem worshipping the Buddha deity in the home that she’s been worshipping for the last, you know, ten years anyway? No. And as long as that goes on, then there’s a chance that the husband won’t bother the wife for worshipping a Krishna deity. Yeah? Especially if you just explain it’s another incarnation. And generally, Buddhists are pretty cool on incarnations.
You know what I’m saying? So, on that level, would there be a problem? No. Okay.
But now, is that what the devotees are doing? No. They refuse to worship the Lord. So, then that’s where the problem comes.
And that’s where they’re not the ones who are devoting, the ones who are not. Now, if they’re both devotees, then really, you don’t have any problem.
Yeah, the problem mostly happens on both devotees. Yeah.
Why? Why will it happen on both devotees and not where one’s a devotee and one’s not, based on what we were just discussing before?
That’s right. Because the other, the other, how do you say, partner, spouse, the other spouse will maintain the Asian culture. But the one who’s become a devotee will see that Asian culture as Chinese, as Buddhist, as atheistic, and give it up.
Right? But now, when they both do that, then what’s left? What’s the basis?
Right? That’s where the problem comes in. You have to know the science.
Many girls, you know, their wives, you know, they divorce with Chinese husband and their man is a Westerner, you know, a devotee. It happens like that. The point is, that’s a detail. The point is, is if you understand the principle, it’ll work. Because if you don’t understand the principle, it still won’t work. You know what I’m saying? It’s just like this. Let us say, you don’t know how to cook. Right? And I give you the ingredients for the halva. Right? And you make a mess out of it. So then we go, oh, the problem is because it was the halva. Now, if I give you the subji, then it won’t be a problem. Does it change? No. You still don’t know how to cook. But it appears because you’re just starting all over again. So everyone goes, oh, this is great. Come back after ten years.
You notice anything? Sense it.
Yes? Before my husband got married, he told me that because it has to be like what it is. He said, you can take the principle of what they’re doing and not take the detail. you might not have done by something called a Donald’s for your wife in the middle of the night. But that principle of the things that they have done in their marriage to make it successful, you can take even from Western culture. Yeah. If it’s working, that’s because it’s in line with the actual thing. The reflections in line with what’s the original. So it can be taken. That’s the meaning of Saragraha. You can take the essence. So it’s not a problem. So did he take that advice? That’s another discussion. Okay.
Okay.
Okay.
Verse nine summarizes verses six to eight. Goodness conditions one to happiness, passion the fruit of action, and ignorance covers one’s knowledge and binds one to madness. So this gives the essence so that you know exactly what it is. So goodness generates happiness, passion, fruit of action, and then ignorance takes madness.
It means the point is that you have how the situation works, but then there’s your consciousness.
Right? So it means the situation that’s a battle, so there’s definitely going to be a little bit of passion there, right? You know, kshatriya is a mode of passion, so the environment of that is passion. But he’s working with it with knowledge. Right? Just like, you know, Arjuna’s out there with the bows and arrows and using the, you know, the astras and that. Where did that come from? Where’s that knowledge from?
He got it, you know, in Marvel magazine.
Okay, from the Vedas means from the scriptures, right? So it’s knowledge. So he’s using the mode of goodness there. Now, what about those guys, you know, dressed in animal skins that are running onto the battlefield, you know, with huge rocks held over their heads? You know, and they’re running at such a heat.
And he’s so shocked that, why would anybody ever do that? I’m sitting here with astras and they’re running at me with rocks.
Right? So, what are they using? Right? Ignorance, passion, you know. Now, then you have the things, now, what’s your consciousness?
Right? So what mode is that in? Yeah. It should be pure goodness. Yeah, it should be for the Lord. It should be, you know, understand the transcendental element. Right? So is that a problem, you know, is that a problem among the modern management techniques where everyone is trying to squeeze everyone into, like, a specific box, or is it too passionate for the Lord? Yeah, it just makes it very easy. Too passionate, but what does that mean, too passionate? Too passionate, what’s the problem? That the person is willing to be active, is that the problem? The temple president has so much problem because everybody in his zone is just so active in that, he just, you know, what do you do with all this energy? Right? So that’s the problem? No. So, he’s saying you’re too active, you’re too passionate, so passion is there, so, or it’s too much desire. Right? So, he wants that result and everything for himself and all that, is that the problem? No. So, the problem is not that he’s active, and not that he’s trying to get a result. Right? And not that he wants the result for himself.
So, what’s the problem?
Yeah, dealing with others and all that, so, impatient, right? So, in other words, the skills and qualities required to do a service properly, that’s what’s missing.
Yes, so his training’s weak, so, therefore, and the temple’s a place of training, so, so, who, where does the buck end? Right?
Versus, so that means the president’s supposed to explain to him how to do that, not just say, oh, you know, you’re too passionate, get it together, so that’s, you know, that’s like the, you know, the Buddhist monk, you know, telling you some, some, you know, haise, riddle, like that, and then you’ve got to work it out, and then he gets to claim he’s your guru, you know, like that, you know, so. Versus 10 to 13.
Describe how the effects of increasing, increasing modes manifest, of the increasing modes manifest. When goodness becomes prominent, all the gates of the body are illuminated by knowledge, so the point is knowledge, but now you can, you can see it through the gates become illuminated, right? Does that mean he walks around and he has light shining out of his ears, nose, and he opens his mouth, it’s like. Can you put your hand in front of your mouth and say, yeah, yeah, so, you know, so. That’s why in the Vedic thing that, that thing, you know, say it’s the culture of humility, but it was the point is that so much light’s coming out of your mouth that, you know, it just blinds others so that they keep down so that if it does, it kind of goes off this way. Right? Right? Isn’t that what it’s about? Right? So illuminated means that it’s connected to the Lord. You see it in knowledge. How you deal with the gates is according to the Shastra, you know, in proper activities.
Right? When passion dominates great attachment, fruit of activity, intense endeavor, and uncontrollable desires, and hankering development. So is that the problem? Right? That’s what I’m talking about. Great attachments there. Fruit of activity is there. Intense endeavor is there. Uncontrollable desires and hankering. No. All it is is that they don’t quite know how to apply what they want to do to the situation. So it’s a matter of knowledge. So it’s actually ignorance.
This is how you can tell. Great attachments there. Fruit of activity. Intense endeavor. Uncontrollable desires. That’s how you can tell the symptom of the problem that is passion. Right? When ignorance dominates darkness, inertia, madness, and illusion. So, you know, the mood goes, you know, they don’t want to do anything. They’re completely, how do you say it, their perspectives on things are wrong like that.
I was talking about the passion here.
I was talking I’ve heard once in a lecture that you should have passion on a short reach on a horse. Yeah. Because otherwise it becomes, it dominates. But anything, even goodness has to be, you have to control them all because they’re modes of nature. Right? Devotional service, that’s another thing. That’s unlimited. But these others due to their limitations then if they become prominent then it’s a problem.
Point is, you’re using these elements but you can’t be controlling. What’s the problem? Are the modes of nature the problem or being controlled by the modes the problem? You understand? The modes of nature is what makes everything work. You take a potato, right, and you have your knife, right. Now, you cut the potato. So, what modes are at work?
Passion. Okay, something’s getting done. But what’s happening to the form of the potato? It’s being destroyed. So, ignorance is there. Right? But you’re following, you know, direction of authority and all that to do this. So, goodness. You have knowledge how to cut the potato, right? You cut the potato not your fingers, right? So, goodness is there. So, all these are working to get everything done but you’re doing it to please Krishna. So, therefore, then the bhakti shakti is there. So, you’re, by engaging those modes, going to get the benefit of devotional service.
But everything gets done because of, the modes are just the mechanics of how things work. But you don’t think like that. Understand? But, because we don’t think like that and we’re conditioned by the modes, then we learn to think like that so we separate it. So, we lose that interest, we lose that focus, right? Because we were saying before, is if you focus on something, you lose the experience.
So, so, the point is, is you focus on the mechanics of it, and then on the spiritual world. You first, because you take that mechanics, you then transfer it but ultimately then you’re just absorbed in the Lord and his pastimes. You’re not worried, well, this is sandhini, this is ladhini, you know. Because that will reduce the rasa. So, it’s used as a technique to disengage from the material and connect to the spiritual.
Does that make sense? So, that’s why the knowledge is superior but it’s not the most superior thing. So, to get proud of that, it’s a technique, it’s used. So, it’s just like, you know, why would you get proud? It’s for a certain level of consciousness. Well, it’s, it has its place in the process, but you have to know it has its place, you know. You know, if you walk into the kitchen and there’s, you know, you know, 50 different kinds of knives and this and that and, you know, the guy talks about it and you go, oh, wow, what’s the recipe? Well, you know, you take the potato and you cut it like this and like that. Yeah, but what spices like that? You know, no, but, you know, it’s like, what’s wrong with this guy?
He’s overly attached to his knives. It’s only part of the cooking process.
You have to get to goodness, but that means, what does that mean? By this definition, what does it mean getting to goodness?
There was one word. Knowledge. So you have knowledge of what you’re doing, that’s goodness. That will then manifest in the activity. You say, oh, because he’s clean, but why would he be clean? Because he has knowledge.
Like that. So that’s the point. It’s not a separate endeavor. It’s part of our process.
Yes. I haven’t read in something I was reading yesterday, but in relation to the question about divorce and things like that, and the point about knowledge is that connecting that together by acting in a way of goodness and cultivating knowledge, we will act in a way that will start an energy. Yes.
Which is obviously marriage is a big part of that. And then that’s elevating because we’re following, through knowledge, we’re following what Krishna wants us to do. Yes. You understand? So it means through knowledge then you’ll act according to what your position, because knowledge you know who you are and what the field is, so you’ll act in the according position. So that’s dharma. But then, more than that, the next step, so that will improve the quality of life. Because as I said, mode of goodness will improve the quality of life. But you’re seeing is that those qualities and that endeavor and all that is actually working because it’s a connection to Krishna. Right? So then it takes to the transcendental platform. So then one gets liberated by that knowledge. Then you see is that pleasing Krishna is the actual ultimate goal of all endeavors. So then it takes on the devotional. Right? So in the proper understanding, dharma and sub -dharma are, you know, for us they’re non -different. Because the activity is done because it pleases Krishna. Sub-dharma, eternal. You know, sanatana dharma. So sanatana dharma then is the eternal dharma of the living entity. So the point is, but you’re using the mechanics of dharma that’s here. But the dharma that’s here is given by Krishna because that’s the natural reflection of the spiritual world, the essential points. In the way of form and that. Right? But that form is to try to develop that mentality. Right? Just like you’re saying you put the person in a situation of goodness, there’s a chance they’ll develop that.
Like we were saying before. So the Taoists, they figured out the situations that develop that understanding. And they put people in there and encouraged them to look for it. And if they find it, then great. If they don’t find it, then there’s nothing for them to do.
Does that make sense? But Vaisnavas know the things so you can explain that. But you still have to put yourself in the situations. It means if you can come to that consciousness without, then you’ve situated yourself in the spiritual platform. So then naturally you’ll follow that anyway. Because that’s the spiritual culture. But if not, then you’re going to be in that and the idea is that from that you’ll develop these qualities.
Right? Does that make sense? So… But always the qualities go in pair.
That’s the thing. The two go together.
So… that’s…
that’s the point.
That means we employ the modes for Krishna’s service. The modes are all you have to work with. So you’re just going to employ what you have. Right? Practical is using what you have.
Right? So you have… you’re dealing in material energy. That’s controlled by the modes. So you connect that to Krishna. You understand?
You’re not under the modes, but you’re using the modes. Because you don’t do the work anyway. The material energy does that. The material energy works with the modes. So therefore the modes are at work. But you’re not affected by them because you don’t identify with them.
You have to employ them, but the point is, is what is that meaning employing? Because here you’re using the… you’re using the term modes in a negative connotation that it’s a bad thing, but that’s all there is. You have another alternative. Right? You’re going to perform the activity as the operational cause. Material nature is going to respond as a material cause. So she’s going to transform. What’s she going to transform through? With? What’s mechanics? Modes. Right? But you’re only an instrument. So the instrument is not disturbed.
Right? Why? Because it’s not theirs.
Right? If you burn the subji and the spoon claims that it cooked the subji, who’s at fault? The spoon. But now, if somebody else is cooking the subji and the spoon’s the suspect, if something goes wrong, who’s at fault?
The person. Yeah. Someone. Someone’s in trouble.
Someone. Yes.
Does that make sense? So that’s the point. We’re always an instrument.
So that’s why you have to learn. We’re an instrument. So it’s a matter of whether it’s being mechanically carried out by the modes or by the, you know, Satchitananda, it doesn’t matter.
You know what I’m saying? Does it really matter? What matters here? What can you do? Because you don’t control material energy, you don’t control spiritual energy, so what can you do? Connected to Krishna. Yes, connected to Krishna. Means you see it. It’s already connected. Just you see it. So if you change your consciousness and willingly take part in connection to Krishna, then it all becomes perfect. Okay?
So what do we do just to change our consciousness?
It’s called… The Attractive Bhagyamika.
Read it. Find out.
Okay? Okay? All right. Go to Bhagyusha and get the lectures started with the introduction. to listen to them, and when you get to this point, then right there I’ll say it.
