Right? That’s the vyavasāyātmika-buddhi that, that, that Viśvanātha is, is, you know, commenting upon. Yes? All right, so the, the rules and regulations for engaging the nature are given by the śāstra, and then depending on one’s nature, you see which set of rules and regulations you feel most comfortable with, like which prescribed set of activities like that. Yeah, basically. It means, it means you’re going by your prescribed, you’re, by your nature. So you’re going to, you’re going to function with that. But at the same time is, you’re going to, it’s a matter of, it’s a package, you can’t just pick and choose. I like this part of this duty and that part of that duty, you know, otherwise you end up with a thing. Well, you know, the śūdra is not expected to be, you know, have any particular, you know, standard and all that, and so that kind of like, it’s not exactly a freedom, but it’s kind of like an allowance, like kids, you know, they act stupid and nobody cares, you know. So śūdras, you know, they’re a little wild and crazy. So that’s, you know, that part of it, at the same time, you know, having all the money and all the things of the Vaishya and all that and, you know, and all that kind of facility and then having the power and influence of the kṣatriyas and of course the prestige and the, you know, advisory capacity or whatever you say everyone else has to do of the, of the brāhmaṇas, you know. That sounds about right. I like that. You know, like that. So it doesn’t work like that. You take the one, the śūdras have that, those, in other words, if a śūdra doesn’t follow all the rules and regulations properly, no one’s going to complain much because, because they’re śūdras. But at the same time is, it goes on the other side, it’s because they’re śūdras, then they don’t, they’re not the ones that dictate what is policy, you understand? So it goes in both ways. So the brāhmaṇas are dictating policy śāstras, but then they have to control the senses. You know what I’m saying? We want this thing that’s all our way, but there’s no such thing as that. It doesn’t exist. That, that’s, you know, one of the big illusions is we actually think the living entity can pick and choose and be happy how he likes and that’s just the way it is. In other words, the living entity, in thinking he’s God, thinks he’s such-and-such kālpa. What I think is truth, what I think does work, but it doesn’t work. Otherwise, why isn’t the material world working perfectly, right? Everyone would be, you know, filthy rich, beautiful, powerful, everything, all facility, but it’s, it’s not happening. Why not? Because it’s not working the way people think it should. So any of those things that people do have is only because they have followed the śāstra in the past, therefore they’re getting the benefit.
So it’s, it’s, it’s, you know. One has to follow those rules and regulations unattached to them because practice of sense gratification under regulations may also lead one to go astray, as much as there is always the chance of an accident, even on the Royal Roads, right? So when following the rules, it means, because you have that nature, you still can’t be attached to the nature, you know, does that make sense? So you have the nature, you’re going to act according to that, so that will be the medium of which you perform service for the Lord through that, through detachment.
Because if you’re attached to it, then the attachment may take prominence, you know, and then you’re thinking that the rule itself is going to keep it in line, but even if externally you follow the rule, it doesn’t mean that the mind is following, right? And so that attachment will take on a way, and then the next time, because the attachment is too much, you may not follow the rule.
So that’s why then there must be the balance. It has to be according to Naishkaranya, because that will then keep everything in proper perspective. Proper knowledge, keeping in goodness, one will be able to maintain, because goodness means maintenance, passion does not mean maintenance. One of the qualities of passion is great enthusiasm to start a project, but there’s no interest to finish it, right? Because up to 90% it’s great, that last 10%, that’s the problem. All little, little details and little things like that and little, you know, all the little fine, you know, everything has to be pulled together. So you’ll find those in the mode of passion are great at starting projects, you know, having the meetings, doing the this, you know, getting the thing, you know, like I’ve seen so many times, there’s a new office or a new officer is defined. And so before he starts the work, he comes in, you know, completely, you know, guts the office, repaints it, gets a new table and chair, because who can sit in that one? And you know, gets his computer, puts in his AC, you know, redoes the screens, this, that, puts in his phone, and by the time they finish that, the guy’s already no longer in the post. You know, and I’ve seen that happen a few times, at least two if not three times.
So that mode of passion is, you know, great at, you know, doing that kind of stuff, but it’s not good at continuing.
So that’s why nice, kind is the way. So you’re engaging the senses, so be comfortable that the senses are engaged, but you can’t have everything, because your attachment to them is illusion, because you think, I’m attached to this sense and this engagement of the sense, because the pleasure I get from it, it comes, I’m saying, is coming from the sense contacting the sense object. Does that make sense? That’s where I’m thinking. That’s like saying here, is that, you know, it’s that, you know, this rock here, you know, when it touches that rock, then, you know, the experience that I gain is so great and everything, you know, does that make sense? Because that’s the reality, the dead matter is contacting dead matter, and what happens if two elements of dead matter touch each other?
Nothing, right? So, but we experience something happening. So what does that mean? It’s the Lord and His energies that are creating that experience, right? So if we are attached to that experience in that way, and that’s our only motive, then it’s illusory, because it’s actually the Lord, that’s why it’s regulated. Because since the Lord is the actual dynamic principle, He wants to be involved according to how He thinks it should be happening, right? Does that make sense? He has created the concept of sense and sense objects. So He knows actually what works. We have our ideas of what works, but in reality, there’s not. It has to be according to His rules, right? Does that make sense? And nothing functions outside of following rules, right? You want to bungee jump off of the bridge, okay, how long is the rope?
What determines it? Just how long you feel?
No, it’ll be by how long the thing is, what’s the thickness of the thing, you know, how much you weigh, you know?
You know, do you want your head to touch the water or not, you know, that kind of thing. So all that has to be considered, there’s direct rules, the guys calculate, they use math. It’s not just whatever you feel like, you know what I’m saying? You want to go, you know, go, how do you say, skydiving, at what point do you jump out of the plane? You’re at 200 feet, you know, jump out, you know.
You understand? There’s regulations, does that make sense? You can’t just jump out, you know, however you like, you know.
Does that make sense? You know, you have to take a parachute with you.
You know, you can’t just, we like the birds, you know, like that kind of thing. I’m sure the people think like that, you know. So I mean, you know, as I was saying, you know, Francis was thinking like that, so it It means that, you know, it can therefore affect anybody, so, you understand? So the whole point is this, you don’t understand asking. So, and so there’s rules on everything. So the point is, is that you follow those rules, but you have to be unattached to the result. Because if you’re thinking of the result, here’s another thing, just practically. One can say, well, that’s not practical. No, it’s actually practical, right? But if you’re thinking about the result while you’re doing the activity, what mode are you working in? Passion. Passion. Why? Because it’s future. It’s future. You’re not in the present. So you’re not actually in contact with what you’re doing. Hands are moving, something’s happening, but you’re not actually aware of what’s there. So will you get the best result? No. No. So even you want a proper material result, you only get it if you’re actually working in the present. How can you function in the present? Goodness. That means you have to work according to knowledge. That means naishkaranya. You understand?
Does that make sense? So people who are expert in the world are able to function like that, even the gross materialists. So at the time of working, they’re functioning according to naishkaranya. As soon as they get the result, then you see, you know, Mr. Attachment, right? But to get the result, they function. And people who are not, you know, oh, I can’t do this, I’m not qualified, then they don’t get the result. Why? In a mode of ignorance. Mode of ignorance. They’re in the past. And they’ll say, yeah, hey, this is going to be great. They don’t get it either. Why? Because they’re in the future.
You understand? So it’s very practical. So it has to be detached. But here, here unattached means you’re unattached because the result’s going to be for Krishna. To get the result, you have to be unattached. And once you get the result, you have to maintain that unattachment.
Right? Does that make sense? Right? So the person who’s attached doesn’t get it. The person who’s unattached gets it. Then if he becomes attached to it, then, again, he’s overwhelmed by the material energy.
So one has to be consistent in that. The work is done, that knowledge is in goodness, the work is in goodness, and when you get the result, it’s in goodness. Right? Then it will function. And we’re saying goodness isn’t enough because underlying is passion and ignorance. So it has to be in pure goodness. Right? And how will it be in pure goodness? Connected to the Lord. Yes. Connected to the Lord. That’s the only way it’ll be in pure goodness. I mean, the Mayavadis will talk about it, but there’s no such thing because why do they want to, why do they want, why are they endeavoring in the process? They want the result. And that result is? Happiness. Yes. The brahmananda. So it’s still got that touch of passion. And because they think everything’s Brahman and I’m God, so there’s another mode involved also. You know, there’s not goodness, and we’ve covered passion.
So ignorance is there because they actually don’t know who they are. They partially know, but they really actually don’t know.
Because if you figure out who you are but not who God is, you know, in comparing the two, which is the bigger part? You understand? So their knowledge is very minute, you know, because the soul can’t be separated from God. It’s not independent like they claim. So even their knowledge of the soul is very minimal. Right? So the devotees say, well, the devotees know who God is, then they can really actually understand the soul. Right? The prophet says, you know, it means you can’t see yourself in the mirror if the mirror’s dirty. Right? So the mind that is contaminated, you know, by material absorption, you can’t actually see yourself as the soul. So you clean the mirror. Right? But even the mirror is clean, can you see yourself if there’s no light? No. So as the prophet said, when the sun comes up, you can automatically see yourself. Right? So that combination of purifying the heart and endeavoring to, you know, please Krishna, then that’s when you can see yourself. So that’s why actually no one except Vaisnavas can actually be self-realized, to some degree. We’ll call them self-realized, right? Because they’re working on the Brahman platform, but unless they actually understand Bhagavan, they actually really don’t fully know the self.
Does this make sense?
Yeah. So he says, even on the royal road, it means the best arrangement that you can make, still something goes wrong. That’s why you can’t depend just on the rules. You have to actually understand the purpose of the rules and be committed to it, so because when things start to go wrong, you can make adjustments so that you don’t get affected by it.
Although they may be very carefully maintained, no one can guarantee that there will be no danger even on the safest road. The sense enjoyment spirit has been current a very long, long time, owing to material association.
Right? In other words, it means we’ve been absorbed in sense gratification since time immemorial because we’ve been in association that cultivates sense gratification.
You understand? Does that make sense? It means it’s just like, okay, before becoming, coming into, what could you say was a significant element that were influencing why you came in to take Krishna Consciousness seriously?
Okay, you’re tired, but even so many people, I mean, like the French have the, what do you call it, the franchise on being tired of material energy and coming up with philosophies about it. You know, sitting there, drive your car onto the car tracks and, you know, wait for the train to come because death is inevitable and it’s no use living and everything and while you’re talking all these things and the train does come, but you’re on the wrong track and it goes by and then you go, oh, well, what to do? And then you drive off to your favorite pub and, you know, that’s the typical, right? You know.
You wanted something higher. Yes. So you want something higher, but is that an impetus? So then you go down to the yoga studio and do your meditation for 20 minutes.
Makes you happy? We saw somebody who’s doing something higher. We saw someone doing something higher. We saw the devotees. We saw the devotees. We tasted prasad. We tasted prasad. Okay. That’s the real reason. Sandesh. Huh? Sandesh. Sandesh. Oh, you knew Sandesh. I was hollow. I remember it means in the 70s basically everyone said that they came because of the prasad, but then like I noticed in the 90s it was more, you know, I was the jnani and all this and that, but before it was just, I’m not sure if it was a different class of people or they were more honest. I’m not sure. Well, when they ask that question, the problem is that actually all of you are sad. Yeah.
Yeah. I don’t think we’re dealing with much as far as, you know, how you say intellectual, spiritual intelligence there. Yeah.
Yeah.
I mean, you know what I mean, man? I mean, you know what I mean? No, go on like that for 10 minutes. So it’s not like they’re talking Vedanta.
Okay. Yeah.
Okay, so in other words it’s by material association. So when did our fortune change? So when we came in contact with the devotees, you changed. So by that association, it changed unlimited lifetimes of materialism, right? So that one, that’s why it says even a moment’s association, right? So just that, see the devote, see something, then you come in contact. Then we took prasad, and then we did this, right? Then you continue that association. So if you have that association, then it’s dynamic. That’s why one associates with those more advanced. If one doesn’t have that association, you know, unless you can somehow find it through the instruction of this or that, you know, you’re out in the, what do you call it, one of those places up in, you know, North Siberia or something like that, you know, it’s like St. Petersburg is as far north as it gets, and then there’s stuff that goes way past that, it’s like, you know, if you’re up there, it may be difficult, you know, if you’re on an oil rig out somewhere, you know, like that, it might be difficult to find, you know, so these kind of things, then you have to find some other way. But the point is, is it’s the association. You keep good association, you’ll be inspired. You don’t keep good association, you won’t be inspired, because the jiva isn’t independent to just be on their own. Kṛṣṇa can do that, we can’t. We’re dependent, we require that always constant interaction, right? Kṛṣṇa can be there, no relationship, just ātma -rāma, we can’t, jivas can’t, they must be involved in relationships. So if the association is good, you’ll advance, association is not good, we won’t advance.
Therefore in spite of regulated sense enjoyment, there’s every chance of falling down, right? Because we’re so used to it, practiced at it, so then there’ll be problems. So if we regulate the senses, we’re in good association, and we have that detachment, then it can work nicely. But if not, if something’s missing, then it’ll be more difficult. So we have to ensure all that’s there.
Therefore any attachment for regulated sense enjoyment must also be avoided by all means, right? So he’s not saying you can’t engage the senses in a regulated way. The senses are engaged in what we would call sense gratification. But because you’re not attached, as for Kṛṣṇa, therefore it’s not called sense gratification. It’s called karma-yoga.
But attachment to Kṛṣṇa consciousness, or acting always in the loving service of Kṛṣṇa, detaches one from all kinds of sensory activities. Therefore no one should try to be detached from Kṛṣṇa consciousness at any stage of life. The whole purpose of detachment from all kinds of sense attachment is ultimately to become situated on the platform of Kṛṣṇa consciousness.
So one should never try to become detached from Kṛṣṇa consciousness. It’s always not practical as that. And we should never misunderstand that detachment has any other purpose than to become Kṛṣṇa conscious. In other words, not being Kṛṣṇa conscious doesn’t have a standing and just being detached doesn’t have a standing. So in other words, engagement of the senses in a detached way to please Kṛṣṇa, this is the meaning. This is what we’re going to see again and again. Perform your duty. So that means according to your nature. So that’s engaging the senses. With knowledge. With detachment. Because without knowledge, how will you do it properly? Because knowledge also, as we discussed, means it’s being done properly in the mode of goodness, it’s being done in the present. With detachment, it means you’re not seeing a sense gratification, so now it can be connected to the Lord. Then, thinking of Kṛṣṇa, or for Kṛṣṇa, or both.
Does that make sense? So all the elements, that’s the full range of the buddhi-yoga. The karma, to perform your duties, with knowledge, with detachment, then that’s jñāna-yoga. Then thinking of Kṛṣṇa, jñāna-yoga, for Kṛṣṇa, bhakti-yoga.
And you’ll see these verses, they come up, it’ll be many, many, not one time, many times Kṛṣṇa brings this up. So then according to the Vimamsa, that means, that arhvaitam, tat-paryalingas, that means because that constant repetition, this is important.
So this point is going to be probably mentioned more than anything else.
That combination.
Once you perform his own prescribed duties in full Kṛṣṇa consciousness, rather than take up those prescribed for others, in his purport to verse 35, Śrīla Prabhupāda explains that there are two types of prescribed duties, material and spiritual. Materially prescribed duties are duties enjoined according to one’s material conditioning. Spiritual duties are the duties given by the spiritual master for the transcendental service of the Lord. Whether spiritual or material, one should stick to his prescribed duties even up to death, rather than imitate another’s prescribed duties. Duties on the spiritual platform and duties on the material platform may be different, but the principle of following the authorized direction is always good for the performer.
So whatever, both of them, they must be followed. So what’s the conditioned nature, one must deal with that. And even if you come to the liberated platform, then as a preacher, why wouldn’t one engage it? Right? Does that make sense? You know, so it’s like, you know, Śrīla Prabhupāda, he’s not on the conditioned platform, but he’s acting within, you know, the nature that’s arranged.
And so then he’s doing those duties. He doesn’t need to do those duties. You know what I’m saying? You know, he didn’t need to do business. You know, he went to, like we said, he went to America with no security, with forty rupees. And he came back with that forty rupees. He didn’t even spend it, right? That’s why he got so angry. Then, you know, the taxi driver cheated them. And then, you know, they lost the forty rupees. You know, he’d gone to America and come back.
Okay, so in other words, and then the order of guru, that is the form. So you have your conditioned nature. The śāstras define that engagement. And then the spiritual master will give, you know, specifics to that engagement. You know, what will be the proper mood? What will be the attitude? What will be appropriate?
So in other words, the difficulty many times is spiritual masters get overburdened with the questions of the disciples about the disciples’ engagement. Not the element of the karma yoga side, just the element of the karma side. You know, should we get this house or should we not? You know, should we move to this city and be involved in this temple or that temple? Or, you know, should we have kids or not? Or, you know, all these kind of things. Because they’re not actually discussing the Kṛṣṇa conscious element. And then that is engaging that conditioned nature. Because if it’s Kṛṣṇa conscious, why would you move here or there? Why would you do this or that? What’s the consideration? Right? How will it make you more Kṛṣṇa conscious? How would it be better? So whatever it is, that’s what you should be doing, right? But instead they’re just bewildered on the material platform and asking those questions.
Does this make sense?
So some are good at it and some go nuts.
Hearing about the glories of following one’s prescribed duties, we become very enthusiastic and bow to become strict followers of dharma. Life shows that such noble attempts are difficult to sustain. Why is it so hard to follow our prescribed duties? Because we hear about the field, right? Then we become enthusiastic.
Does that make sense? So when Śaṅkarṣaṇa is in place, then comes prajūṇa.
That’s the expansion, right? And then for prajūṇa, aniruddha, right? The goal.
Verses 36 to 42. Lest in anger the enemies of the soul. So these seem to be what gets in the way.
In verse 36, Arjuna asks this important question on our behalf. O descendant of Viṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force? The Lord answers, It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of the world.
Lust is the perverted love for Kṛṣṇa. As milk is in contact with sour tamarind, it is transformed into yogurt. The love of God becomes transformed into lust. Okay, so we see here, in contact with the mode of passion, what does passion represent?
Desire. Okay. But then that will be applied.
Because lust, technically, is your need. But then to have that need, there must have been desire. What’s in between the two? What connects the two?
Activity, right? There’s another way you can put it, that the sambandha element would be ignorance, right? Your goal is goodness, what you’re trying to obtain. And the activity is passion. So it’s activity within the universe. Yes. So, yeah. So then the person, under passion, so it becomes material activity, we call it passion. So on the spiritual platform, we don’t call it passion.
You understand? Then it’s just the Lord’s pastimes. Pastimes are in that position of abhidheya.
Does that make sense? So, in other words, that goal, when it’s love for Krishna, then it’s pastimes. When the goal is lust, then it becomes passion.
Right? And so, love of Godhead is based on the eternal principles of being a servant of Krishna. Right? But lust means we’re thinking, I am the body, I am the control and the enjoyer. So based on that ignorance, that knowledge of ignorance, then it’s applied in passion, and so then you get your result. Which doesn’t come out as good as we thought. And since it’s goodness, you know, material goodness, how long does a moment last?
Hmm? Yeah, Nimisha. So, it’s an eleventh of a second or a blink of an eye. That’s how long you worked hard, that if I get this, I’ll be happy. When you get it, the length of the time of that experience of the happiness is one moment.
So that’s all the longer it is. Because goodness is in the present.
Right? Then, in ignorance, then we’re remembering, oh, I got this. But you got it in the past. So then you sustain for some time that so-called experience. But based on ignorance now. And ignorance means it ends. Right?
And so because it ends, then what’s the next step? Frustration. Frustration. Okay. Then? Passion. Means future. Okay, I’ll get more.
Do you understand how it’s mechanically functioning?
So this love is that, the natural affection that the jiva has for the Lord has been transformed into lust. Because lust means you just want to enjoy yourself. Love means you are seen to the other’s pleasure. You understand? Love is for someone else. Lust is for yourself. Right? So that’s why I said the material world, what we’re dealing with here, is it appears as love because you’re willing to engage your lust, you know, through other people. Right? So it’s called love. But it’s not actually love because it still comes back to ourself. You know, still that’s the consideration.
Like that. The lust covers the conditioned soul in different degrees. Slight, medium, and intense.
Okay, so. Intense is what everyone’s looking for, right?
Srila Baladeva Vidyabhusana comments, Knowledge covered slightly by karma can grasp something of truth. Knowledge covered moderately, however, cannot grasp the truth. Knowledge intensely covered by karma cannot function and cannot even be perceived. And cannot even be perceived as knowledge.
So, if it’s slight, then you can see the truth in what it is. Like you have attachment for something, but you can actually see the reality of it. Right? So then it’s mild. Right? So then you’ll see that element, that goodness is there. You can see something through there. Passion means you can’t really see. You’ll be dealing with knowledge, but the knowledge is only in how to get what you want. Right? If you look at modern knowledge, the ones that are generally taken as valuable, their knowledge of how to actually manipulate material energy to get something from it. Right? Means you go to the, there’s, you know, tens of thousands of universities around the world, and they have, you know, so-called original dissertations on a particular subject that somebody so -called hasn’t written on before. You know? Like that. And how many of those dissertations have you ever heard about? They’ve spent years and years researching, writing, you know, being, you know, critiqued on how, you know, nicely it’s presented, how clear, how authoritative, you know, its originality. All this. How many do you hear of? None. Who cares? Because does it actually do anything for you? Can you do something with it? You know what I’m saying? You know, the particular fold that they used in the piece of cloth that the Egyptians wore, right? Egyptians, they wear a lungi. But have you ever noticed it’s not square? It always comes up. They’ve got folds on it. So how did they get those folds in there? Did they fold it and then tuck it in? Or is it sewn? Is it cut like the Romans cut their, you know… What they call togas, we call chutters. But because they cut it into a half circle, it’s called a toga. Right? If it’s square, rectangular, you call it a chutter. You understand? So it’s like, you know, what have they done there? So someone will research this and do a paper on it. Does it mean anything to you? No. You know? You know what I’m saying? You know, Lorraine may use it once in some design somewhere, but that’s it.
So it doesn’t mean anything, so nobody cares. If it actually has some meaning to what you’re doing, then people will take it seriously. But it’s not actually seeing the workings of how things are functioning. So it’s knowledge, but it’s covered.
So that’s passion. It gets things done. So they say, oh, but there’s so much knowledge and all that. Yeah, but what knowledge do you get? You either get knowledge that won’t do anything for you, and nobody cares.
Or you’ll have knowledge and you can do something with it, but actually it’s not based on truth. And the fun part is those are the people who always talk about truth. You know, just want the truth. You know, what’s the truth? The truth is God’s God and you’re his servant.
But that’s not the part of the truth they’re looking for. And then ignorance means that it can’t even perceive this. It’ll be backwards. They’ll say what actually is truth they’ll say is wrong, and what’s wrong they’ll say is truth. Right? So when people talk opposed to the Scriptures, you’re looking at intense covering, intense desire. Otherwise, why would they be opposing the Scripture?
You know what I’m saying? If they’re not worried about Scripture, this or that, they’re just talking about practical knowledge. We don’t worry about Scripture. That’s all theory. We’re just about knowledge. They’re putting aside. They’re ignoring, which is not good, but better to ignore than to pay attention and insult.
Right? So there’s a difference between those who are really practical, just want to get down to it. They don’t have the time for all this. And those who seemingly have the time, right, and then say all kinds of wrong things. That’s ignorance. You see the intensity of the covering. Or they just don’t want to go, it doesn’t matter. It’s only about the feelings or the emotions or the experience, and that’s it. And that’s all the more that’s necessary. That’s ignorance.
Does this make sense? So that’s the intensity of the covering.
So it’s not just goodness, passion, ignorance. This is what’s behind it. It’s the intensity of the covering. Right? But in any case, it’s lust.
Does that make sense? So that’s the important thing to see. Because otherwise, we’ll try to finesse. Oh, it’s not lust. I’m just being practical. What does that mean? No. So that means it’s partially covered. It’s medium.
Does that make sense? Because they’re not, you know, Krishna consciousness is fine, but you know, I got this to get done now.
You know what I’m saying? But if they can’t tell the difference, or it’s the same, or you know, this and that, then you know it’s a change, or it’s just not. Well, you can say, yeah, no, you’re right, but you know, but to do, you know, have all these, you know, have to take care of these things, it’s not ideal. You know, I try to come as much as I can, and so there you’re dealing with some, it’s slightly covered. They can see, true, they can see, no, it’s true. What I’m doing is not actually the best, ideal, but my attachments, I’m doing it. My guy says, no, no, what’s wrong with it? You know, it’s just practical. I’m just getting it done, you know? You know, or no, no, this is a, you know, like that, there’s other things, you know, those are too detached, that’s what was the whole problem, and now if we all just love each other and all, then you’re dealing with intense God, that’s ignorance, right? And then the fun part is if, if the modes are being defined by a modern materialist, how would they have gone? Yeah, they’d go the other way. See, they’re so concerned about everyone, this is goodness, you know, this is, you know, they’re the ones who will inherit the earth. He says, yeah, that’s right, you’re going to be here from birth, after birth, after birth, you know, you can have it, you know, we’re out of here.
According to Manusmriti, lust cannot be satisfied by any amount of sense gratification, just as fire is never extinguished by a constant supply of fuel. Lust is compared to a merciless master who cannot be pleased. Because of lust, the conditioned soul agrees to suffer in the material world.
In the material world, the center of all activities is sex, and thus, this material world is called maithunya-agara, or the shackles of sex life. In the ordinary prison house, criminals are kept within bars. Similarly, the criminals who are disobedient to the laws of the Lord are shackled by sex life. Advancement of material civilization on the basis of sense gratification means increasing the duration of the material existence of a living entity. Therefore, this lust is the symbol of ignorance by which the living entity is kept within the material world. While one enjoys sense gratification, it may be that there is some feeling of happiness. But actually, that so-called feeling of happiness is the ultimate enemy of the sense enjoyer. Bhagavad-gita 3.39, purport.
So this lust then comes out in the form of, in, you know, how you say, yeah, in sex life, you see, is that Indra, would we consider Indra to be a sense enjoyer? Yes. Okay. Would we consider, how would he compare to other sense enjoyers of the universe? He’s pretty up there. Pretty up there. Is there someone, as far as sense gratification goes, that’s higher? One of those is Aranyakasipu.
Aranyakasipu, okay. Okay. Let us say, more textbook kind of. You know, in other words.
No, but I mean in the standard workings of the universe, is there anyone higher than Indra? Maybe his wife. Maybe his wife.
We generally don’t hear about that one. Because they’re clever.
Yeah, but I’m not sure if she’s…
Yeah, I’m not sure how that post works exactly. Because she’s an expansion of Lakshmi. Dhanalakshmi, you know, with the gold coins and the elephants, that’s Indra’s wife. They think it’s Vishnu’s wife, but it’s not, it’s Indra’s wife.
Because Vishnu is Lakshmi, you know, actual Lakshmi baby. She’s not going to be hanging out with the materialists. Why is she going to give gold coins to the materialists? So in other words, you know, that’s like the internal policy. So the external policy is Dhanalakshmi. That’s Indra’s wife. That’s why Draupadi is called Lakshmi baby. Because she’s that Lakshmi baby.
Didn’t know that. Okay, so we’ll, you know, finesse that point. I mean, on the way of, you know. So the point is, is Indra is that post that’s worked for. So he’s the top of the sense enjoyers. Right? Above him, then you have, you know, Brihaspati, the Pajapatis, you know, the Tapasvis and the Yogis and all that, the Jnanis on the Mahajana and Tapaloka. You know, what would be called the Satyaloka, you know, I say, constellation or whatever it is.
Yeah, systems, you know, like that, within that area, that region. So, though it’s swar, but that’s beyond, because they perform their duties, but from a detached point of view. So that’s why they’re beyond. They’re not so affected by sex life.
But Indra is as high as you can get, where that is very prominent in your, you know, how you say, purpose.
That’s as high as it gets. You know, so if that means from Indra on down, that’s a very prominent element. So unless one is following in the footsteps of those residents of Satyaloka, where the performance of duties is based on knowledge and detachment, then one will be working within this realm. So in other words, someone starting with Karma Yoga is starting to cut that, those shackles. You know, in other words, what binds you to this world. In Satyaloka, are there necessarily some variety of devotees? Or they could be… They’re Parma, they’re Hamsas. So it doesn’t necessarily mean they’re devotees. It just means they’re on the liberated platform. But one has to remember is that it’s the liberated platform that you fall from. When Bhaktisiddhanta said… When they say, where do you fall from? He says, Vermont. Vermont is the liberated platform. You know, Vasudeva Sattva, that’s the liberated platform.
So one’s on that platform of purity of Vasudeva. But the point is that’s not enough to stay in the spiritual realm. There has to be love for the Lord. You know what I’m saying? So therefore, it’s not necessarily that they get out of here. Just they live a very, you know, extremely pious and minimally encumbered material existence.
Does that make sense? It means our Brahma is a devotee. So there’s not a worry of him going back to Godhead. But the point is, is every jiva comes into the material world first as Brahma. So by the looks of how many living entities are around, then you can get an idea that there’s a lot of Brahmas that are not going back to Godhead. So even from that position of being so not connected with the material existence, so above that, and even working on behalf of the Lord, because the consciousness is not going that way, it’s coming this way. So if one’s intelligent enough that it goes that way, then one goes. But if not, then, you know, basically, you know, from there, then the Prajapatis and all that, and great sages, and then after that, you know, it’s, you know, Indra-Gopa, here we come.
Okay.
So this so-called happiness they’re getting, that’s the enemy. Why? Because the happiness they’re getting means they think the material energy is providing my happiness. Right? So now that’s, you know, intense covering.
Right? The conditioning is intense, because you actually think that dead matter is the one providing your happiness. But it’s actually the Lord and His energies.
So there’s no knowledge, so then it just takes one farther and farther. So the more successful they are, the more they’re convinced that material energy has something to offer. Then, because of that, one will take up sinful activities. And when one takes up sinful activities, then one loses the facility. Right? And then one suffers. And then from suffering, one becomes a little humble. Right? A little detached and everything. And then from that, then his piety starts, and he starts up again. So that’s the cycle of samsara. This goes around and around and around. So the sense that actual happiness is his enemy. Right? So you have to understand this. What it is you’re gaining, that’s Krishna. Right? That’s Krishna’s point in the Chakra Shloki. Whatever you value, it’s Him. If you understand this, then you can start dealing, then the covering comes back. It’s only slight. Then you see your attachments. And you also see Krishna’s potency working. So if you act in that, that knowledge, that will burn away. Then it becomes, there’s no karma. So then that endeavor will again, you know, as it comes up, that application, then it becomes purified. One is then used to doing those activities, but for the Lord, rather than for yourself. So it becomes purified. It brings one to the liberated platform. So you’re freed, you’re liberated from that attachment.
And then on that platform, then you can start seeing it now for Krishna’s pleasure. You know, there’s an overlap anyway. Devotees, they’re trying to do for Krishna, though there may be their own purposes involved. But then that, their own purpose will go away. Then all that’s left is Krishna’s. That’s why if you cultivate it, that’s why the devotee system is quicker. Because theirs is you qualify this, then this, then this, then this. But ours is devotional service already starting from the beginning. So by the time you come to the liberated platform, then you’re already on an advanced level of devotion.
Otherwise, then you have to take up the process. Then, the four Kumaras took it up after liberation.
Right? But we see so many other examples, although they’re starting before. So when we come to the liberated platform, then it becomes very quick.
Lest it’s such a terrible enemy that it can be conquered only by force. In his commentary to 337, Srila Baladeva Vidyabhushan writes, Nor can one control it using kind words, sama, or by division, bheda, for it is very evil, maha-papa, papa-ma. Right? He’s going through the, when you’re dealing with…
Yeah, means the elements of the political endeavor, right? So sama, dana, bheda, danda. So sama, you’re speaking nicely to your lust, my dear lust. You know, let’s work something out. Right? Then dana, you give it something, then once you give it, then that’s really, you know, as Manu mentions, you give anything to lust, it just gets more. You know, and then bheda, meaning that you say, okay, if you don’t do this, then this is what’s happening. You know? Like that. And so, that’s not going to work. So that only leaves one.
Being very powerful, since it forces one to engage even in forbidden acts by making one lose his sense of discrimination. Right? So loss of intelligence.
Know that it is an enemy, even in giving in to its demands. Iha. Because it is impossible to reach conciliation with kama by the three methods, dana, sama, and bheda, it should be destroyed by danda, which will later be described.
Will you describe it later? Yes, okay.
Does it make sense? Yes. I don’t understand this. Know that it is an enemy, even in giving in to its demands. Means know it’s an enemy in giving in to its demands. So even you dealt with conciliation, conciliation means you have two opposing parties, and they discuss and come to a compromise. Okay, you know, the border’s here, okay, you know, we’ll take over here, and you take over there. You know, like that. You know, it’s like that. You know, it’s like that. Does that make sense? Conciliation, you work it out amicably. Okay, we’ll take, you know, all of Jordan, all the Golan Heights and everything like that, and you guys can go over to the middle of the, you know, actually down to the Sahara Desert, or out to the middle of, you know, Iran. You know, that’s also not a bad place. And so it sounds fair, right? So anything you work out, then the problem is you give something, then lust takes control through that. So he’s saying you can’t, you can’t, you can’t use, you can’t reach conciliation with karma by using this Samadhana and Veda. You can’t. Anything you give it, it just makes it greater.
Does that make sense? You know, it’s like, what do you call it? Is it Bali? You know, had that benediction that whoever came in front of him, half of his strength went to Bali. So if Bali had his own strength, plus half of the other person’s, you know, so no one could defeat him. So Ram then shot him from behind the tree. So, you know, you can’t, you can’t work it out nicely.
This is not possible.
An ordinary person sees lust as a friend because it facilitates his sense enjoyment. A person in knowledge, however, knows even at the time of, quote, enjoyment, that lust will become a cause of suffering. Therefore, lust is called a constant enemy. Nitya-vardhina.
Right? One gets the sense enjoyment, but the problem is, is the enjoyment is seen on its own. It’s not actually seen in the actual processes there.
Does that make sense? So that’s the difficulty. You don’t see, actually, what’s going on. You don’t see the suffering, the emotion to get there. Yeah. That and also, it’s just like the child is there. All they see is that, you know, food appears on the table. So they don’t understand the whole process that went there. You know, somebody’s making the money. Someone’s going to the market. You know, someone’s doing the cooking. Someone’s washing the pots. You know, all he sees is there’s, you know, a plate of something to eat. So he doesn’t see the rest of it. Right? So in this case, we are involved in the rest of it, but don’t see it. Right? And the example here is that person’s actually not involved. What I’m talking is the ignorance of the kid, but you’re in the position of the adult where you’re arranging all this and think all there is is, oh, this is so great. I just, you know, sit down and eat for five minutes and, you know, and isn’t this so nice? And they didn’t recognize that they just had to work, you know, for, you know, a whole week to sit down and do that. You know, today’s work, I ate, you know, it’s twenty-four hours of work and I got five, ten minutes out of it. They’re not seeing the process. So that means one is bound. So that means the ignorance is very great. You’re not seeing what’s happening. There’s no knowledge at all.
Does this make sense?
Lest as in any because it covers our knowledge of the absolute truth, its influence is spread in different places, the senses, the mind, and the intelligence. Out of these three, the senses are the grossest and easiest to control because they don’t… Senses don’t think for themselves, right? Senses are what’s used to gain information, right? Gain sensual perception.
Perception is gained through the senses. But it’s the intelligence that discriminates and the mind that decides if something’s good or not. Does that make sense? Right? So the senses, that’s why I say it’s the grossest and easiest to control. You don’t give something to the senses that’s going to do something about it, you know? Right? Does that make sense? You know, the ears, you know, going… You know, it’s not that happy anymore. It’s your Dr. Strange love, you know, your hand basically does what you want. You know? Does that make sense? So it’s not that the senses, they themselves go. No, where it’s driven by what’s driving is the mind and the intelligence.
Therefore, Krishna advises us to start the fight with taking control of the senses, vaidhi-bhakti. You just engage them.
The mind may… The mind is agreed to the process, though the mind is still attached to sense gratification, but it’s agreed to the process, so therefore the senses are engaged in this regular, regular, regular activities.
And being in that, one becomes purified. Then one is able to move farther.
From engagement like this, then comes knowledge and detachment. Right? It becomes easier. Right? That means that the layer, the covering of the comma is less. So, second would be… The clean-up would be the mind and the intelligence?
You have to get at the mind from the intelligence. It means if you look at it on… See, there’s actually four kinds of false ego. You know, we just generally say false ego, but there’s four kinds. So, they… I can’t remember the names. But Taijasa, at least like this, they mean different things. So, basically you have the grossest, which is the body and the identity based on that body. In other words, the element false ego and the five gross elements that the body is made out of. Right? Does that make sense? So, that’s the grossest. Then you have, in from that, you have the intelligence and the senses. Right? Then you have, in from that, you have the mind. And then the subtlest is the consciousness.
Polluted consciousness, the purusha-bhava.
Right? So, you start with that outside. Okay, you know, I’m not, you know, the gross karmic. I’m a devotee. Therefore, I dress this way, do this way, talk this way. You know, Jaipur and ecstasy and, you know, and all those kind of things. And that it just, it separates you from that gross identity that made you, that you were so comfortable to do gross activities. So, you start there. Then you start working on the philosophy, the intelligence. You start seeing. And all this time the mind, of course, is getting a taste. But then you convince it from so many angles. Then the mind accepts. Right? And then when the mind accepts, then we can get to the consciousness.
Does that make sense? You know, this is the mechanical process. But the easiest is just you go directly for consciousness. You, you, the consciousness is captured, you know, to some degree. And you engage the body. So, then you’re coming in from both sides. Right? You know, an enemy is being attacked from the front and the rear. Very hard to defend. So, a devotee at the level of Bhava, that’s what he’s trying to get at, is this, this fruit of consciousness. Because all the others are… It means that the gross purusha Bhava is not there. But there’s this… Because, so he’s not thinking, I’m the controller and enjoyer. But what he’s left with, the subtlest forms are, I am, I am, I am advanced and I’m a guru of devotees.
Right? Because then what, what that, that, that is the subtlest form. Those, from there, those are the trips that catch. Right? Means within Maya’s realm, then it’s, you know, I am God. Right? But then outside it’s, it’s more, I am the devotee. You understand? Because we’re never the devotee. Rupa Goswami makes it clear in Nectar of Devotion. There’s only one devotee, and that’s Radharani. So that means everyone else is her servant. So if you think, I am the devotee, it’s just another form of the impersonal. So that will stop them.
No, it’s, it’s… It means, it means on that path of Bhava.
Asakti? Asakti means you’re attached to the, the, the spiritual process and the experience that comes from it. Right? One is no longer interested in the material endeavor and experience.
Right? But still, because you’re considering what you’re getting from it. But it’s very advanced. You know, because you’re getting all this. In other words, you’re, you’re, you’re very attached to the experience gained from serving Krishna. So you’re serving Krishna, pleasing Krishna, but then that experience from that, that’s, that’s what’s prominent.
Right? So then Bhava is just beyond that, where that’s not… I think it’s just that, it’s that platform of those, but it’s not, that’s not about that. You know, it may be something, but it’s, it’s very, it gets more subtle. So it has to come to the point where it’s just about Krishna’s happiness.
Exclusively. Then, that’s the point, is that when one’s on that platform, then one’s afforded the highest facility. And as soon as you want to enjoy that, then you’re given the lowest facility.
You know, we’re thinking, I’ll get the highest pleasure with the greatest attachment. No, they don’t, they don’t, it doesn’t work like that. Everything’s in opposites. Does that make sense?
So, so that’s the, the, the way energy works.
You know what I’m saying? The two opposites, the opposites define each other. The greater the separation, the greater the pleasure at, at, at Sambhog. The greater the, the pleasure at Sambhog means the greater will be the pain at separation. The opposites define each other.
Does that make sense? So that’s why, what is our complaint about sahajiyas? Why do we say sahajiya? Just wants Sambhog. Yeah, that Sambhog, or even if they talk Vipralambha, the point is, is they’re talking about the, the rasa and all these things like that. But can they talk ontology, epistemology and all that? No. The Jiva Goswami, in the same sentence we see in the Sandarbhas, he’ll be giving a point in, in very fine things of, of, like Brahman level and that of, of philosophy. And then in the other half of the sentence he just shows where they’re, where that’s reflected from in Radhakrishnan’s pastimes.
So as far as he can go into the philosophy, you can explain in the pastimes. As far as he’s going into the pastimes, you can explain in the philosophy.
So that, that’s the whole. Yes. To the uniqueness of the Vedas, right? Because other systems, like Greeks, they can have a thought, but not know any philosophy. As, the Vedas, we can, we can go to the pastimes and go ahead with it. Yes, like that. Because the point is, is your Greeks and, you know, everybody else will see them as, as material persons. They don’t, they’re just more powerful, that’s all. But they don’t, they don’t actually understand what’s beyond. It means, the point is, is where did the Titans get their power in the first place? You know, and how could it come from the Titans to them, you know, down to these others, I forget what they’re called, but the Olympians. You know, you know, where does that power come, the Olympians could overpower and kill the, the Titans.
You know, where does that come from? Will it be just self-generated? And if it is self-generated, why, why, if, if they would have such chaos, this is the explanation given, if there’s so much chaos between these gods that they don’t get along and fight, why is the universe goes on so perfectly? That means there’s someone superior to them managing it, because if it depended upon them, they’d kill each other. You know, Hades would make the whole world into hell, you know, Zeus just controls it and just gets what he wants out of it, and this one, you know what I’m saying? In other words, if they’re the actual managers of the universe, that the actual power that makes it work, why is everything working so smoothly?
All right? So that means is that they’re working in the material consciousness, so they’re not that supreme.
Otherwise, you know, things would work better. You know, or their pastimes would be a lot more, you know, improperly organized.
But for us, it’s not a problem. Supreme Lord is there, everyone’s working. Connection, those who work in connection properly, it works nice. Those who don’t, they have problems.
Indra, when he does what he’s supposed to, then everything’s going great. When he’s not doing what he’s supposed to, you know, he ends up with a lotus stem hiding there, a thousand eyes all over his body, you know, all kinds of stuff.
Big problem.
Okay. While controlling the senses, one should gradually drag away the lust from the mind and the intelligence as well. This is possible because, as Krishna explains, the soul is the highest and can control all, the intelligence, the mind and the senses. Right? Because the soul is consciousness. So consciousness can control the mind and the intelligence, which they control, the senses.
You know what I’m saying? So that’s why you can do something beyond that the mind may not like it, but you can still choose to do it. Why? Because it’s consciousness.
With spiritual intelligence, one has to seek out the constitutional position of the soul and engage the mind in Krishna consciousness to conquer the insatiable enemy called lust. Right? So there’s spiritual intelligence and there is spiritual mind, spiritual senses. So all that’s natural to the living entity. So through consciousness, then one can engage what one has materially, you know, on the spiritual platform. So consciousness is the thing that one’s trying to get at. Yes? There’s this footnote here from the Katha Upanishad. There’s a footnote to the Katha Upanishad. There’s a footnote to the Katha Upanishad. Yeah, it just says, the Katha Upanishad, if you state it, then nothing is to be put on the next page. Just as Krishna explains, the soul is the highest thing. It doesn’t appear in the Upanishad. Oh, you moved it somewhere else. Hmm? Oh, okay. Yeah, I’m sorry. I don’t have it. My doubt is, it says that the sense objects are superior to or more powerful than the senses because they’re able to attract the senses. Yeah. And… Yeah, so the point is senses are what you have. Okay. The sense object is more powerful. What is the power that’s running the sense object?
Where does it come from? Where does it ordinate? Yeah, so Krishna’s not more powerful than the living entity. Okay. But then in the… There’s a verse around here in the Bhagavad Gita that says, the senses are superior to dull matter. No, that’s dead matter. But the sense object’s not the dead matter. That’s the illusion. You think that dead matter’s the sense object. No. The Lord’s potency is the sense object. That’s what makes it work.
Do you understand? That’s the problem.
Śrīla Prabhupāda summarizes the third chapter as follows. This third chapter of the Bhagavad Gita is conclusively directed to Kṛṣṇa consciousness by knowing oneself as the eternal servitor of the Supreme Personality of Godhead without considering impersonal voidness, the ultimate end. In the material existence of life, one is certainly influenced by propensities for lust and desire for dominating the resources of material nature. Desire for overlording and for sense gratification is the greatest enemy of the conditioned soul. But by the strength of Kṛṣṇa consciousness, one can control the material senses, the mind, and the intelligence. One may not give up work and prescribed duties all of a sudden, but by gradually developing Kṛṣṇa consciousness, one can be situated in a transcendental position without being influenced by the material senses and the mind by steady intelligence directed towards one’s pure identity. This is the sum total of this chapter. In the immature stage of material existence, philosophical speculations and artificial attempts to control the senses by so-called practice of yogic postures can never help a man towards spiritual life. He must be trained in Kṛṣṇa consciousness by higher intelligence.
So we see it’s coming back to consciousness and intelligence.
So consciousness is the nature of the soul.
And it’s through endeavor or action that you’re going to get a result. So if you want to transfer from material to spiritual, it’s through action. Action is controlled by what? What’s the other part of action? Intelligence, right? Knowledge. So the sum vit potency is the element of action, but it’s with knowledge. So therefore, by your consciousness you’re connected to Kṛṣṇa, then through proper knowledge your activities will be purified. That will then give you the result of developing love for Kṛṣṇa. Then you come to actual ānanda. The ānanda-māyā meaning relationship to Kṛṣṇa. But that knowledge in action is based on what? Where does it start? Yes, sambandha, the field. So that means then you understand your existence. Sāt, I’m eternal, servant of Kṛṣṇa. I’m not this body, I’m the soul. With that, then you understand how to act in activities that will give you the result. So this is karma yoga. So it’s not just, OK, I just take my job and do that and get someone in the temple. The science we see here is what it’s explaining.
So one can be self-realized just from this. And then Kṛṣṇa will go further.
It’s like with Rāmānanda Rāya. He gives something that we would consider very elevated and stuff. No, that’s external. It keeps going.
So in this third chapter, the Lord has shown how by transcendental knowledge one is elevated from karma-kāṇḍa through sākāma-karma-yoga to niṣkāma-karma-yoga, and how through knowledge one can conquer lust. The Lord will continue to glorify the transcendental knowledge in the fourth chapter. So that working element, it means you’re engaging the senses, but the reason you’re doing it is because of applying knowledge. So that naturally brings us then to chapter four, transcendental knowledge, which we will start on Monday.
Today is Friday.
The Buddha says if you don’t know what day and date it is, you’re crazy. At least I know the day. It’s not as crazy as… Wow, this is pretty big.
Pretty big.
Okay. But do we notice that we’re dealing with more technical points, but we’re able to go through quicker, right? Because these bases have come, like that. So as we go, we’ll find it gets quicker and quicker. So it is possible that we’ll finish.
Like that. Okay. Anything else?
Yes?
In the beginning, when someone is conditioned by so many things, and they’re trying to understand, isn’t the recommended process just service to a higher emotion? Yes, that’s why we mentioned the vaidhi bhakti. Therefore, Krishna advises, start the fight with taking control of the senses. We start there. Then, while controlling the senses, one should gradually drive away the lust from the mind and intelligence as well. This is possible because, as Krishna explains, the soul is the highest, in other words, in the case of consciousness, and can conquer all, the intelligence, the mind and the senses. With spiritual intelligence, one has to seek out the constitutional position of the soul and engage the mind in Krishna consciousness to conquer the insatiable enemy called lust. So you start with just engaging the senses. But then there should be the cultivation of knowledge. That should go on simultaneously. According to that, that’s what Prabhupada was saying, the temples are supposed to be centers of education. So someone comes, they start off washing the pots and doing whatever is the thing to be engaged in. But they should be also then learning and studying. And then with that, gradually, gradually, then they can start getting at the finer points. It’s like the cleaning of Gundita, Lord Caitanya. First they went through the branches and rocks and obvious dirt and all that they cleaned out. Then they went back, once they did that, then they went back and the fine thing, and the cracks in the stone and all these little places got all that.
So then Prabhupada, in the explanation, is stating that the first one is like getting rid of, you know, you’re following the four rags, you’re getting regulated in just the basic devotional process and service. The second is going through and clearing out one’s attachments and all these different other things. But that will take the intelligence to do. So that that one has actually taken up by devoting means you’ve used your intelligence.
But the prominence is just the engagement of the senses. But then as it goes, then the intelligence comes in and it’s more refined. So that should be an ongoing process.
Does that make sense? So, it means another thing. Yeah.
Danda is the stick, yeah.
Sama, dana, beta, danda. You first try to work something out pleasantly by discussion. If that doesn’t work, then offering position, facilities and all that. And if that doesn’t work, then you, beta means you, you know, divide.
Right? So, division then is by seeing that no one else supports the person and then also telling them of the consequences that they don’t accept. Always better to divide everyone else off first, unless you’re very confident. Right? And then, if that doesn’t work, then you apply it. But because there is no support, then there’s only them alone.
So, that’s why you see, you know, these things are done. Like, let’s say, Chathakya. Then they used that there were these twelve kings against the one king. And so, then…
Oh, excuse me. Yeah. Yeah, twelve kings were supporting the old king, you know, Nanda, who was not good. And then, Chandragupta was there. So, his strength was coming from these other twelve kings. So, then he sent in… I’m not sure how it was done, but I’ve heard different stories. But basically, he sent someone in with some wealth or something like that, large amount of wealth, and saying that, you know… And he moved in such a way that, you know, the spies caught him and brought him. And then, what’s this for? And there’s a note, I don’t know, I’m just supposed to deliver this to this king. You know, and then the note says, you know, thank you for your support and all that. And, you know, we’ll follow the plan as, you know… So, then the one king sees that these other kings are actually against him. So, then he either gets rid of them or he kills them or something. You know, and now he has no support. Now, Chandra, that’s called beta.
And then there’s the consequences. So, either you surrender now or, you know, we’ll destroy you. So, then if they surrender them, then the beta is complete. If they don’t, then fighting, you know. Like Ram. Ram went in, destroyed everybody, and then it’s now up to you, Ram. You give Sita back, I’ll give you back everything. You don’t, then we’ll finish you. He chose Danda. Couldn’t work out so good for him.
Is that okay?
Hmm. Interesting.
We’ve done 40 pages.
And we’ve done the first three chapters. But it’s the… What do you call it? The… But we’re halfway through.
Yeah, yeah. No, I’m just saying because the beginning was so much more to… Like that. That’s interesting. Hare Rama.
