So, one must be very, very careful in this because you can’t take credit for the achievements because he’s actually following a process that the Lord has given. At the same time, if he misuses that process, then he receives the bad results.
Does that make sense? So, we may feel this is unfair, but what is fair? What should fair look like? I do whatever I want and I always get a good result. Yes? I just feel like flying like a bird, so I jump off the roof and I should be able to fly, right? You know, like that.
Does that make sense?
You’re not going to try that one? The leather dodie? That one you might try. Okay.
I would suggest suede, so you get better folds. Yes.
The jiva must be a doer in a certain sense, right? Because we’re discussing here is these five factors of action, right? The doer, the work, the situation, the endeavor and fortune, right? So, the doer is, you know, what we’re dealing with because now it’s knowledge of the three doers, the soul, the material nature and the super soul.
Otherwise, the injunctions of the sastra would have been without meaning. The Srimad-Bhagavatam purport to 10.87.25 states, right? You understand? Because if he’s not a doer at all, then why would there be all these restrictions and rules for the jiva? Because he can make a choice. Well, what’s the choice? The choice is based on desire. So, his doing is his desire, right? So, in that way, you’re a doer because that desire starts a chain of events.
Yes. So, all these restrictions, so they’re basically to control the desires, not the actions. Yeah, it’s more the desire. I mean, how do you… It’s like if one doesn’t understand desires and one’s controlled by desires, how do you get at it? How do you get at the desire?
You understand? Through what the desire brings with it. Yes, what the desire brings with it or through the grosser elements you’re more aware of. Because you can see, okay, I do this activity, it’ll get this bad reaction. I do this activity, it’ll get a good reaction. So, you can see that. But it still doesn’t necessarily mean that your desire has changed. That’s the problem with pious activities, is even though you do all the right work, it doesn’t mean your desires are of any better quality. It should be by… Because, now, to do a pious work, technically, what does that mean? What kind of environment do you have to put yourself in? Like, you’re going to give in charity. What would you be doing?
Just… You just go out, go to that same roof and just take the money and just throw it free like a bird and let it flow wherever it will according to the destiny. Or find someone who needs it. Okay, someone who needs it. And of those who need it, who would be the best to give it to?
Qualified. Okay, and what… And of the qualified, who are the best? Brahmanas, okay? And devotees, right? So, brahmanas and devotees. So, brahmanas and Vaisnavas, then, if you associate with them, what might be the result? You might get Krishna. Yes, you might see that different desire, you know. And because of that… You know, things the way you wouldn’t have looked at it. Just like yesterday, I was mentioning something about how people are very worried because they want to see the situation not be bad. It should be good. It should be nice. One should be happy by the endeavor. And then the person’s comment, you know, it wasn’t pessimistic. It was just practical. He said, happiness is overrated.
So, I thought that was very interesting. Because we always rate happiness very well. He said, happiness is overrated. Because the thing is, you don’t have to be happy to be satisfied.
You know what I’m saying? And that’s more… That would be, you know… In other words, you want to be in a… The mind is peaceful and only from there can you be happy. So, peaceful of the mind, satisfaction, these qualities are more important. And that comes from just proper behavior, no matter what the situation is. So, I thought that was a very interesting observation.
Okay.
Right. So, in other words, he has that choice. And in that choice, he’ll get association. That’s the whole point of karma. It’s even for the karmis that by performing the activities according to Shastra, all good activities, there must generally be priests involved, right? Brahmins involved. Qualified people involved. So, because of that, then there’ll be study of Shastra, hearing of Shastra, proper association. In that, then you may pick up this higher understanding. That’s the real underlying, hidden purpose of it. Right? That is given. The problem is, is you could also have materialistic Brahmins. So, you may not pick up anything other than just more piety. Right? That was the problem with Maharaja Prachinabarhisat.
Is that he only knew that there was Karmakanda. So, when Narada Muni came and told him there’s higher processes, he didn’t know because all his Brahmins were Karmakanda Brahmins. So, because of this, he was a pious soul. He had done unlimited living, unlimited yagyas, and unlimited charity and good works. But the problem is, is it won’t ultimately give him that benefit he’s looking for. Because at some point, they run out. At some point, you do something wrong. In Riga, it was said he has done as much pious works as there are grains of sand on the beach. That’s unlimited. But he still ended up as a lizard.
Because there was a mistake.
So, therefore, Jayamani’s point, if you just only do pious activities, you’ll only get good results. It’s good in theory. You know, it’s like the Mayavadis’ stuff. But the problem is, is every action is covered by fault. So, there’s going to be a mistake somewhere. So, it doesn’t work. So, only devotional service, that if it’s done to please Krishna, even if there’s a material mistake, that doesn’t have an effect on the devotion. Right? Unless it’s, you know, you’re not sincerely endeavoring, you’re like this. That’s not an excuse. So, Prabhupada says that this, I think, what is it called?
Means that you didn’t know. You’re trying, but you don’t know. And so, you could say that the results aren’t coming right because of that. Though, you know, you’re seemingly sincere.
Naivety. Yeah. That naivety is not an excuse. Because the point is, you’re doing service for Krishna. We should educate ourselves. We should become aware. So, in the beginning, one may not be, but that’s not an excuse. You have to become aware. Okay. So, now, Bhagavatam 10.87.25 states, Although the soul is in truth both conscious and active, the proponents of Sankhya philosophically wrongly separate these two functions of the living force. Atmani ye ca vidam. Ascribing consciousness to the soul, purusa, and activity to material nature, prakriti. According to Sankhya-karika 9-20, right? That’s why. So, this is atheistic. Because here, notice, conscious and active. So, they separate the two. Why shouldn’t they be separated? What is the common category of consciousness and activity? The soul. But here, they’re saying, yes, it’s the soul. But they’re saying the soul and then the material energy. So, what aspect of the soul, you know, represents consciousness and activity?
Yeah, we’re not impersonal. We’re people. But then, that will be what makes these two function together. False ego. Okay. Chit. Yes. You understand? The chit potency means knowledge and activity. Right? Because it’s in the position of abhidheya. So, that would mean is that action is done with knowledge. So, you can’t separate the two. Right? So, that consciousness, knowledge, and activity, the three go together. So, if you’re conscious, then you can use your intelligence to properly perform the activity. If you’re not conscious, it will be much harder. Right? So, unless you’re just conditioned wise, very intelligent. But even then, maya can steal that intelligence. She is more clever. Right? So, one must remember, women are four times more clever than men. Right? So, the jiva in the material world thinks they’re a man. Right? They’ll think they’re the purusha. So, that means maya, who’s not in that consciousness, is going to be four times more clever. So, no matter how clever you are, she’s always going to win. You know, guaranteed. You know how they say, house always wins.
Like that. It’s just the, yeah, it’s just the way it is. The statistics.
Okay. So, this is from the Sankhya Karika, 920. 19 and 20. Thus, since the apparent differences between purushas are only superficial, being due to the various modes of nature that cover them, the purusha’s true status is proven to be that of a witness, characterized by his separateness, his passive indifference, his status of being an observer, and his inactivity. Thus, by contact with the soul, the unconscious subtle body seems to be conscious, while the soul appears to be the doer, although he is aloof from the activity of nature’s modes. You understand what’s going on here? Is that they’re using, because remember, Sankhya is one of the six philosophies. That means it’s taking the verses of the Vedas, not something else. Right? They’re not taking Mad Magazine or something else. They’re taking the verses of the Vedas. And then taking that, they’re interpreting them in their own way. And because of that consistency of interpretation, that’s called Sankhya. So you have a complete philosophy that you see every verse through that. Most people, in your modern scenario, you won’t find a pure Sankhya artist, or a pure, how do you say, karmakandi, or like this. They’re always going to be mixed. We’ll see some parts this way, some parts that way. But the principles of it, the philosophy of it are all, they’re eternal principles.
They’re eternal bogus philosophies.
Every creation, then these come up, and these people are given the opportunity to be the proponents of them. So here they’re saying that the soul, because the soul is covered by the modes of nature, which we’ll agree with. And so because of this, actually it’s the modes of nature that make the difference in the souls. So here they’re correct in that the souls are non-different in that they all have the same quality.
If we see differences in souls, that’s seeing in the mode of passion. But when we see that all souls are the same, meaning the same quality of this, how do you say, of spirit, then that’s seeing correctly. So they’re using that aspect, right? So that aspect they bring out. And so therefore he’s just a witness because the body is dead matter, and it’s only because of association with the soul it seems to be active. But that’s carried out by the modes of nature. So now what they’re trying to say is that therefore the soul has nothing to do with it. He’s just observing.
So he’s passive, yes.
That means the jiva, yeah. Because every living entity in the material world thinks I’m the controller and enjoyer. So that’s purusha. That’s enjoyer. Because here’s purusha. So that’s a mistake because the jivas aren’t purusha. Krishna’s purusha. We’re not. So as soon as we understand we’re servant, everything starts to work. The problem is if we’re purusha, then the problem is everybody else thinks they’re purusha. You know what I’m saying? It’s just like if you’re trying to play a game and everybody wanted to hold the bat and hit the ball, then is it going to work? No. So that’s the problem in the material world. That’s why there has to be rules. Okay, you want to bat. Okay, but there’s a system. So you bat after he bats. And then somebody has to throw the ball at the bat, right? So just as I supported that, then you have to do it. That’s where the rules say, no, you have to be submissive and this and that. That’s only so that you can get control afterwards. You know what I’m saying? So these kinds of things is there. Does that make sense? Yeah, so there’s purusha. So that way, then they’ll always talk about him that way. Why? Because are they going to surrender to God? No. Therefore, if he’s left as purusha, as the controller and enjoyer, then it’s a matter of situating himself in the real situation of purusha. So in the material, you’re not really the purusha, because how do you enjoy the place? It doesn’t seem to work quite right. So if you remove yourself from it, liberate yourself from it, then you’ll be the real purusha. You understand what they’re doing? So this is why it’s important. Because if I just read that and you didn’t know that this kind of thing might sound like our philosophy, because it’s extremely close, because it’s using the same verses, and it has a lot of it that’s understood, but it’s misapplying it afterwards, like we were saying before. The method may be correct, but it’s misapplied.
Does that make sense? Like Prabhupada says, up to liberation, what we say and what the impersonalists say is the same. You’re going to get out of the material world through nice karma. But their point is they think the goal is getting out. Well, we just say that that’s not the goal, that’s just part of the process.
So Srila Vyasadeva refutes this idea in the section of Vedanta-sutra, 2.3.31-39. That begins, karta-sastrarta-vat-vat.
The jiva soul must be a performer of actions because the injunctions of scripture must have some purpose.
Acarya Baladeva Vidyabhusana, in his Govinda-bhasra, explains, the jiva, not the modes of nature, is the doer.
Why? Because the injunction of scripture must have some purpose, sastrarta-vat-vat.
For example, such scriptural injunctions as svarga-kamo yajeta, one who desires to attain to heaven should perform ritual sacrifice, and atmanam eva loka upasita, Vyadharanyaka Upanishad, 1.4.15, one should worship with the aim of attaining the spiritual kingdom, are meaningful only if a conscious doer exists. If the modes of nature were the doer, these statements would serve no purpose. After all, scriptural injunctions engage the living entity in performing prescribed action by convincing him that he can act to bring about certain enjoyable results. Such a mentality cannot be aroused in the inert modes of nature. The jiva, you understand here? So this is Vedanta in that. So, it’s not the modes of nature that are doing, because doer means that they are, as such, the ones inspired to perform the activity. So the modes of nature aren’t inspired to perform the activity. This is our confusion when we come up with, is it free will or predestiny? If it’s predestiny, then it’s up to something else what’s going to happen to us. But the modes of nature are only carrying out what we desire. We desire it, the Lord sanctions it, the modes of nature carry it out.
So the jiva, by his desire, is putting into effect the modes of nature. Then he gets the results. But because it all happens together, we will think I’m the doer. But that’s a mistake because you’re not actually doing those because you’re not those things. The soul is separate from that. You understand this fineness here is that, so the real doing is your desire. So you change the desire, you change the results of your activities.
Does it make sense? So it’s a very fine point. It’s not just grossly this or that. As we can see here is that when you get down to it, then there’s going to be very, very subtle points. Otherwise, why is it so difficult to deal with these philosophies? It’s not some hippie that just came in because he just read something and thought it was cool. So you say something. We’re talking about people that are really using very fine intelligence here. So this means a full study of this will be in the 7th, 8th, and 9th years of this 12-year cycle, like that. But otherwise, a basic overview of this will be in the third year, like that. We’ll get a good, solid understanding of this, like that. But not, it won’t be every last little point that they have. That would be the 7th, 8th, and 9th.
Okay. Thus, the jiva is thus a doer. Otherwise, why does he get the reaction? The reaction should come in the modes of nature. They did it.
You know what I’m saying? Isn’t it? So that’s the point. It’s just like your mailman came, he gave you the letter. You know, you open the letter, and it’s a Dear John letter. So then you go out, take a stick, and start beating him, you know, because he did it. He brought the letter.
Right? No?
Okay. So that’s the point, is because the jiva identifies that it’s his. He desires it, and he wants the result. Therefore, the reaction comes to him. He’s the one that wanted it. Right? You know, you want something for lunch. You go into a restaurant. You make the order. Right? Did you, now, then after some minutes, 20 minutes, you know, like that. I guess that’s a joke, right? So then it comes and it’s on the table there. Now, you can say, I ordered this, so it’s mine. Right? But at the same time, did you buy the vegetables? Did you cut them? Did you prepare them? Did you serve it? No, you didn’t do any of that. But because you ordered it, you desired it, and you claim it, therefore it’s yours. But in that, of course, there has to be some price has to be paid, because you sat there and did nothing meant you had to do some other work, and then the results of that you’re applying to this. Otherwise, you want to eat. Then you have to get up and, you know, go into the kitchen and do all this stuff. Does that make sense? And so just because, so no one will disagree that that lunch belongs to the person who ordered it. Right? They won’t say, no, it belongs to the waiter, because they brought it. You know? Does that make sense? Or, no, it belongs to the hotel manager, because, you know, he sanctioned it. Right? Does that make sense? Or belongs to the menu, because it was on the menu. Right? Belongs to the cook. He cooked it. You know? Does that make sense? You could go on and on like this. But the main thing is that you desired it, and you claim it. That’s why, in this case, the soul is the doer, because Krishna says that the material world is maintained by the living entities. You know, we know Visnu is the maintainer. So why would the jivas, because of their desire, therefore it’s being fulfilled. They don’t desire where is the material world. The person becomes God conscious. Desire is nothing material. Where is the material existence for him? It’s not there. Right? Does that make sense? So he’s not maintaining the material existence, so it’s not there. The person with material desire is maintaining it, so therefore it’s there for them.
Does that make sense? Yeah?
The jiva is thus a doer. The sense of doership, however, is limited to the range of desire and endeavor. The soul is free to desire, but it’s the Lord who sanctions and fulfills the desire by the agency of the material nature. Right? Right? Okay. So desire and endeavor. So you desire, you know, a particular result and everything, but you also desire to make the endeavor. Right? So then the modes of nature then carry it out. Does that make sense? So, in other words, you have the desire, you make the endeavor. Right? Now what’s desire based on? Why would desire arise?
From the identity.
Okay. You have a need. You have a need. Okay. Conscious. Hm? You’re conscious. You’re conscious. Okay. The environment. The environment. Okay. So that means we’ve got two of them. Okay. And then? To achieve a goal. To achieve a goal. But how will we achieve the goal? Through the process. Through the process. So we’re convinced that the process will get us a goal that we would like. Right? And we can see that this environment is suitable for this process, and the individual, you know, as a potential doer, can be the one who can do that work in that environment and get that result. Right? Because all this is intellectual. Right? So because of all that, then one is inspired. Then desire comes up. Right? Contemplating the desire will become an attachment. One will make the endeavor.
Does that make sense? We see this process. So this is all a discussion about the five immediate remote causes. Right? The doer, the work, the situation, the endeavor, and the fortune.
Okay. The result of understanding this knowledge is described in verse 16. One who has full knowledge of his constitutional position sees his ignorance destroyed. As one sees the sunlight, as one sees the sun light up everything in the daytime.
It’s funny how even just the order of things you have to, you understand?
You know, because here is sunlight, you know, could have been the, how do you say, a, you know, basically a noun. Otherwise, the sunlight, you know, then it turns into a verb. It’s very far out. In other words, one who has received knowledge about the three doers and who understands his position of dependence on Paramatma is freed from ignorance. If such a person focuses his consciousness on Paramatma, knowing that he is the one who fulfills all desires and surrenders to him, he attains liberation. This is explained in the next section. So is this all clear about how, in other words, there’s the jiva, there’s the Paramatma, and then there’s the modes of nature, the material energy. So the living entity desires, the Supersoul then will sanction according to what you deserve, and that will be carried out by the modes of nature. So the Lord doesn’t get involved. He just sanctions because it’s his potency.
Right? Okay. So one understands this. The only one can see is that it’s not just about us. We think we’re the all in all, but it’s actually we’re the smaller one in this.
They’re not so sanctioned. You don’t deserve it.
Yes. It’s not being sanctioned because you don’t deserve. So that would mean then you have to be performing that activity.
Right? Because results come by proper performance of activity. You do the right activity that’s proper, then you’ll get the right result. So if you’re not getting, either it means you’re not doing the right activity, or you may be doing the right activity, but you haven’t in the past.
You know what I’m saying? So even though you’re doing the right activity now, you still don’t deserve it. You know what I’m saying? You know, it’s like you’ve done something wrong, and then you see it’s a mistake, and so now you’re the nice guy, but still the reaction from your previous activity is still coming.
You know what I’m saying? So like that. So, you know, does that make sense?
Sometimes in a difficult situation, out of inconsciousness, you say, Oh God, what should I do? Yeah, yeah. But if you do that consciously, like before you do anything, you just say, Oh God, what do you want me to do? Is that a good meditation? Yeah, why not? If you can always, the point, Bhaktivinoda, you know, the point is, by hook or by crook, you want to be conscious of God. Whatever method you use, it doesn’t matter as long as it happens.
So in other words, how, if that will work, you know, one has that, then that should be used. The point is to be God conscious.
The processes are ways by which you can, you know, know the Lord and please the Lord. Right? So you’re making, going through the process that pleases the Lord, because that’s the process that he used, that’s been sanctioned. The spiritual master is giving that, we’re following that. And so that whole process of working under senior devotees to please the Lord, you know, in an environment that he would like to be involved in. So that’s the thing. That’s your pastimes, right? The Lord has his pastimes, and we are connected to the devotees in those pastimes. So we assist them in activities that they know please the Lord. So that’s basically what’s coming here, and formalized the way the scripture, guru, sadhu, and shastra are engaging us in those ways. Does that make sense? So then that just develops until, so name turns into form, into qualities, into pastimes. It’s a natural progression.
Right? So that’s the…
Is that okay?
Verses 17 to 29. By applying this knowledge, one achieves liberation in the Supreme.
Verses 17 to 19. Simply acquiring knowledge of the three doers is not enough. One should apply this knowledge for taking shelter of the Lord and fixing the consciousness on him. Right? Because as we’re saying, knowledge is sambandha jnana, but if you do nothing with it, there’ll be no activity, no result. Results only come if there’s activity. Activity is based on knowledge. So it means this knowledge is then, now you can do something proper.
Does that make sense? That’s why theory is important for proper action. Right? But only theory that doesn’t apply, that’s also useless. Right? So the two must go together. Knowledge and activity must go together. Right? And for the activity to actually give the proper result, there must be consciousness. Right? So when one’s conscious of the knowledge and the activity, then it’ll work.
Srila Prabhupada writes in his purport to 5 .2, Therefore, jnana, or knowledge that one is not this material body but spirit soul, is not sufficient for liberation. One has to act in the status of spirit soul. Otherwise, there is no escape from material bondage. Action in Krsna conscious is not, however, action on the fruitive platform. Activities performed in full knowledge strengthen one’s advancement in real knowledge.
Yeah. So here, he uses these terms, full knowledge and real knowledge. Right? Important to note. Right? So having that knowledge is not enough, because it’s part of the whole overall process. The knowledge is there, then one can act. So having that full knowledge, that’s important so that you can act. And only by acting, then one will advance in real knowledge. Right? Because real knowledge is our relationship with the Lord.
Right? Full knowledge means we know what’s there. Real knowledge will mean it’s realized.
Yeah. Both would be sambandha, but just one’s more mature. Right? You have jnana and vijnana. So vijnana will be more mature.
As they have realized.
So when the knowledge becomes real, then it’s realized, I guess. That would be the basic.
It’s there, though they’ve forgotten.
Forgotten all these things. Verse 17 describes the process of surrender to the Supersoul. Srila Baladeva Vidyabhusana explains, The aspirant’s intellect first becomes convinced of such qualities of Paramatma as a sense of justice, tad-buddhaya. Then their minds become absorbed in Paramatma’s qualities, tad-atmana. Paramatma becomes their only goal, tan-nistha. They completely surrender to Paramatma, tad-paryayanah.
They thus become cleansed of all misconceptions. By knowledge of the Lord’s good qualities like justice, jnana-nirudhuta-kalmasa.
Having destroyed all aversion to the Lord, these persons attain liberation.
Because we’re dealing with aversion to the Lord. It may not be, I say, direct. But the point is, who’s the controller and enjoyer? So as long as we think we are, then what does that actually mean?
Yeah, we’re averse to the Lord, because that’s His position. So we’re not directly taking that, it’s by habit and all those things. Let’s say bad habit. So then we’re used to doing things in a certain way, for our own enjoyment and happiness. So as we become convinced that the Lord’s the supreme controller and enjoyer, He is everything, if we please Him, we as part of that everything will also be pleased. Then we can give up that anxiety, because we’re thinking, I’ll only be happy, because how do you enjoy? Can you enjoy something you don’t control?
Let us say there’s a samosa, and you don’t have any control over it. Can you enjoy it? As you reach for the plate, it moves away.
You keep moving.
So I was thinking about, sometimes you get these absurd kind of thoughts, you have this bird and it’s flying after a bug, like a moth or something. And as it goes to grab it, it flies away. So you can imagine, a samosa had wings, and it would fly away, you’d have to run around after it, sneak up behind it, catch it. It’s like, we have it pretty good, right? The food just sits there, it doesn’t go anywhere. For most living entities, their food doesn’t just sit there. It has a tendency to wander off.
So, the living entity wants to enjoy, so that means then they want to be the controller.
Yes? So, when people go to theme parks and do these rides and stuff, isn’t that an element of losing control for enjoyment?
But you decide which ride you’re going on, so you always feel… The point holds in that ultimately you can only enjoy if there’s that element of surrender. I mean, I still have yet to be convinced that rollercoaster, there’s any enjoyment to be had. But whatever it is…
Like that.
It’s like, you’ve got to go there, you’ve got to pay money, and all you have to do is walk down a dark alley in some weird place in town, and you’ll be scared out of your wits. So, I mean, why that’s not called happiness, you know? But getting in a rollercoaster and the same thing, and that’s, oh, that was fun. So, whatever. It’s the fear element.
When you get off.
So, when it comes to the corner and it doesn’t turn and it keeps going straight, you know it’s going to end, so that’s what enjoyment is.
I don’t know if that happens anymore, but it used to happen before. That’s why I was never very much interested in such things.
Okay, so… The point is we need to control to enjoy.
But the point is the Lord’s the supreme controller, so that makes Him the supreme enjoyer.
So, if we’re in line with the supreme enjoyer, then we’re going to enjoy. Otherwise, the jiva on themselves, how much do you get from dead matter?
We are the enjoyer ourselves. How much do you get? Very little. Because how big are we? So, how much happiness is in one ten -thousandth of a tip of hair? How much can you stuff into that? Not a whole lot.
Like that.
But Krishna is unlimited.
Does that make sense? So, if you are sharing in His happiness, it’s unlimited. So, when we’re convinced of this, then we can surrender, and then it’s…
Does that make sense? So, the point is that without that surrender, you’re not going to be happy, but here you’re choosing.
So, therefore, desire is still left, but it’s not a matter of control here. It’s simply what is the desire, and according to that, Krishna reciprocates.
Mother Acarya wants to feed Krishna. That’s her desire. So, Krishna reciprocates by eating.
But it’s still for His pleasure, rather than your own. So, desire remains. Because desire is in the position of somebody. So, that’s where your control, your security is. So, that still remains, but it’s in its proper state of service, of surrender.
So, one’s position, one’s identity is that of surrender, not as the controller, but as the controlled. So, control is still there, just you’re being controlled.
Does that make sense?
Prabhupada mentioned that Guru Granthi is being a subordinate controller. Yes, subordinate controller. Is there still some aspect? Subordinate controller means that you… Yes. Means you have two things. He’s a subordinate controller, means as like in the last section, he’s the doer. So, that means he is a controller, but all he is, is having a desire. But he thinks he’s doing the whole thing, but he’s obviously not. So, you’re putting into perspective how he is a subordinate controller. Because the living entity desires, and the Lord then sanctions, and then the whole material energy moves. So, we’re pretty small in all this. And the material energy is the shadow of his internal energy, which is very great. Right? And then he’s the source of that. You know, so much… They’re all much greater than us. You know, we’re one ten thousand, the tip of the hair material energy is one quarter of the cosmic manifestation. So, it kind of starts to put things into perspective. Like that. Though, somehow or another, in these things, our math is not so good. You know, it’s like…
This is actually what quantum should be for, is figuring this out, how small we are, and how big everybody else is. Our quantumist didn’t come today. He was here yesterday.
He’s done a whole thesis on showing through quantum physics, you know, the Lord and his pastimes, and everything like that. You read his thing. It’s all… It’s all…
How do you say? Mathematical jargon and all that. But everything that’s not a technical jargon is all Radha and Krishna. And it’s very far out.
So… So, that’s the one. The other is that… That’s, you know, the reality of what it is. And then, that can either be used negatively to bind himself, or positively to free himself. But the real subordinate controller means that they control Krishna through their affection.
Right? Though he’s the supreme, you know, controller. Because it’s about his pleasure. But they’re the subordinates. So, according to their desire, Krishna fulfills it. So, if we define that fulfilling my desire is what makes me happy, if your desire is fulfilled to serve Krishna in a particular way, that would make you happy. You know what I’m saying? So, it’s just a matter of being convinced of this. So, then, Baladeva gives this…
A progression. You know, first we see Supersoul, you know, is that he is controlling and sanctioning. So, there’s a sense of justice. It’s what’s right and wrong. But it’s based on the Supersoul, not on anything mundane. Right? That’s very important. So, here, when it says justice, it means, you know, what the Lord says is correct and what he says is not correct, is injustice. So, it brings our sense of justice because we… If you say, I did the activity, the result is mine, on what body of knowledge, or let’s say, yeah, would that be based?
Hmm? Artha. You know, which will have the element of justice in it. Right? In other words, you’re considering, I did the work, I get the result, that’s just. I did the work, someone else got the result, that’s not just. Right? Does that make sense? You know, why you say, person worked very hard and then he got very little paid for it and then someone else took that, paid very little and then sold it for very expensive, then we’ll say it’s exploited. Why? Because one did more work, one did less work. So, why is he getting so much less? It’s a sense of justice. So, because of this, then this whole process of I work, I get a result, has some meaning. Right? And as long as I get it, everything’s fine. If someone else takes it, there must be a method, I can get it back. Right? That’s what justice is. Basically, justice is the economic platform. That’s why it’s placed within the, in pranamoy, in artha. It’s not on some other higher level. The, the, the rules of justice come from dharma. Because there’s a nature, you do the work, you get the result. You know, someone else can’t take your work. You know, your results of your work or your work, you get the results. That’s for you. So, that’s dharma. But the actual worrying about it, you know, as a level of consciousness, that’s artha. That’s lower than dharma. That’s, that’s sub-religion. That’s why then this mundane sense of justice is kicked out in the Bhagavatam. You have to have a, you know, a proper sense of justice so it’s connected, the super soul is connected to dharma. So, otherwise it’s, it’s, it’s, yeah. Then, the mind has become absorbed in the qualities, right? Because if you have justice and there’s all these rules, where do they come from? Why are they there? Because there’s qualities. Right? Because then the qualities are there and how he’s entered everything and why everything works the way it does. So, for it to work that way means Krishna has to have a quality. Right?
Does that, does that make sense? Then, then Paramatma becomes the goal. Right? Because he’s entered everything. He’s the one that’s making it work. He’s the one that we’re actually looking for. Right? Paramatma is our actual goal, though we don’t know it. Then he starts to become the goal. Right? Because we start to see that, you know, it’s the qualities that are what we’re looking for and those qualities are the Lord’s qualities.
So, that’s what we’re looking for. But we start from justice. It’s right and wrong. I should do this. I shouldn’t do this. Then, you know, what I should do and not do. That’s based on qualities. Why I’m interested in is qualities. Then those qualities, then those coming from the person. So, then the person becomes the goal. Right? This is the, this is the step. How you start to move from that, you know, just how you say, in, in, in piety, the piety, piety up to, to, you know, the Brahman understanding. The Brahman understanding then to, he’s, he’s, he’s the person. Right?
They completely surrender to the Lord. Right? Because he’s the goal. That’s become cleanse of all misconceptions by knowledge of the Lord’s good qualities like justice. Right? So, you’re just starting with one quality. That’s the thing. Any quality, if you focus on it, that can, that can make you perfect. Because all the qualities are the Lord’s. So, if you focus on the Lord, it’ll work.
Right? So, does that make sense?
So, this way, it will, one will move through this because it’s very important. Otherwise, one will get stuck on this Brahman platform. Right? Seeing it’s the Lord and how everything’s controlled and all that. But, the point is, is that it’s the qualities of the Lord that make it work. That why it’s something to be done. Something interesting. Something, why the Lord would be interested. Even that we are dealing with the reflection. So, it’s the quality.
Only when one surrenders to the Supersoul can one see all of the living beings in the same way. The Supersoul sees them. With equal vision and without envy. Verse 18. Such a devotee is impartial to the mode of goodness. The Brahman and cow. The mode of passion. The elephant. And the mode of ignorance. The dog and the dog-eater. Most of them are going in order down.
So, the end of the line is the dog-eater. Śrīla Prabhupāda describes his position in renunciation through wisdom. Quote, This is true equal vision in relation to the Supreme. The karma-yogis perceive that all elements and objects in this world are materials for the Supreme Lord’s worship and that all living entities are eternal servitors of Lord Kṛṣṇa. One attains the purest stage of equal vision when one ceases to take into consideration the outer covering of the soul, the body, but rather is established in the soul’s innate nature of serving the Lord. In this stage, one engages all things in devotional service to the Supreme Lord by using them as ingredients for sacrifice to please Lord Viṣṇu.
So, renunciation through wisdom means this renunciation is happening because of knowledge and this is the knowledge. Right? This knowledge in connection with the Lord.
Okay. So, true equal vision is you see that everything is connected to the Lord and something to be used for the Lord’s service. So, that means all living entities in all situations you see them in their connection to the Lord. So, you’re not seeing the covering, you’re seeing what is the opportunity to engage. Right? Because if you’re looking at the covering, not means you look at the covering in connection to its ability to be engaged, but if you look at the covering, there’s the element of what can I get from this covering rather than if you look as an ingredient for the Lord’s satisfaction. So, whatever is in that covering that could be engaged in the Lord, Lord’s service, in this situation, that’s what should be done.
Does this make sense?
Yeah. Then it doesn’t matter what is the covering. You can see the equal vision is all living entities can be engaged in the Lord’s service. Right? All situations, all things in the world can be engaged in the Lord’s service. But you have to see, you know, what’s, what’s, what is behind the soul and the Lord and His energies. You see that, then the coverings are only, the means for that service or that engagement.
Yes.
Well, that’s why it’s recommended. You know, one should, as quickly as possible, get to the Madhyama platform. Because the neophyte platform, too easily, one’s overwhelmed by one’s own desires and attachments. So, it’s not, it’s not a solid position. Right? So, so, once you get to the Madhyama platform, because discrimination is very solid there. And that, in that position, then one can see, you know, so much more easily what’s right and what’s wrong.
Verse 19 describes the liberated soul who has achieved Paramatma Realization. He has attained equanimity of mind, the sign of self-realization. The Supreme Personality of Godhead is faultless because He is without attraction or hatred. Similarly, when a living entity is without attraction or hatred, he also becomes faultless and qualified to enter into the spiritual sky.
By fixing one’s consciousness on the Supersoul, or Krishna, one becomes peaceful amidst the threefold miseries. Because he sees them as Krishna’s mercy. One who can see how Krishna reciprocates in this way becomes eligible for liberation. This is confirmed in Srimad-Bhagavatam 10.14 .8. My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds, and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim. Right? So when we bring it into the personal element, then it becomes very nice. We can see everything’s very wonderful. Problem is, is the personal has to be real personal. Right? Not the mundane concept of personal.
Because the mundane concept is what you think is the person, and you think is the relation, is not. The real person is the soul and the Supersoul. The relationship with Him, that’s real personal.
Verses 20 to 26. In this section, the Lord describes the symptoms of one who has achieved liberation by fixing his consciousness on the Supreme.
The first symptom is that he is not bewildered by the false identification of the body with his true self. He knows perfectly well he is not the body, but is the fragmental portion of the Supreme Personality of Godhead. Such a person does not rejoice in achieving something, nor lament in losing anything that is related to the body.
By enjoying the spiritual pleasure that comes from within in loving service to Krishna, he is always in trance and is never attached to material sense pleasures.
Thus, this is so because he knows that material sense enjoyment is temporary and is a source of future miseries. He does not delight in them because he has attained a higher taste. Srila Prabhupada writes in his purport to verse 21, Sri Yamunacarya, a great devotee in Krishna consciousness, said, quote, Since I have been engaged in the transcendental loving service of Krishna, realizing ever new pleasure in Him, whenever I think of sex pleasure, I spit at the thought and my lips curl with distaste. A person in Brahma-yoga or Krishna consciousness is so absorbed in the loving service of the Lord that he loses his taste for material sense pleasure altogether. The highest pleasure in terms of matter is sex pleasure. The whole world is moving under its spell, and a materialist cannot work at all without this motivation. But a person engaged in Krishna consciousness can work with greater vigor without sex pleasure, which he avoids. That is the test in spiritual realization. Spiritual realization and sex pleasure go ill together. A Krishna conscious person is not attracted to any kind of sense pleasure due to his being a liberated soul.
Thus the self-realized devotee does not depend upon external sense pleasure but finds his happiness inside. Unless one is able to relish happiness from within, how can one retire from the external engagements meant for deriving superficial happiness? A liberated person enjoys happiness by factual experience. He can, therefore, sit silently at any place and enjoy the activities of life from within. Such a liberated person no longer desires external material happiness. This stage is called brahma-bhuta, Srimad-Bhagavatam 4.30.20, attaining which one is assured of going back to Godhead, Bhagavad-gita 5 .24 purport.
So one sees that there is nothing to be gained from the material because one is seeing what is gained from the spiritual. So by tasting the higher taste, the lower can be given up. Otherwise, if one is materially inclined, one is going to be driven by material sense gratification. That’s the drive. So one has to try to be happy. The soul’s nature is to be happy. But he falsely thinks it can be gained through interaction with material energy. So this has to be seen as that that’s not going to happen. It doesn’t happen.
So by developing, by absorbing oneself in Krishna consciousness, one develops that taste that the other has no more interest anymore. Because otherwise you can analyze and that will help. And if it’s something within one’s duty, one engages it. But ultimately, it’s got to be that there is a higher taste. Because as we said, liberation isn’t a permanent situation unless one is in connection with a relationship with Krishna. Does that make sense? So one can come to that platform and slide back from it. That’s the nature of these positions because it’s only sat. So where is cit and ananda? So you want to be happy. You’re conscious. So there’s consciousness of things that could make you happy. So it’s not going to work. But when it’s in relation to Krishna, He is sat, cit and ananda. Therefore, everything is complete.
He’s complete. Yes? Question, what does it mean to enjoy the activities of life from within? To enjoy the activities of life from within means that one can see the Lord in everything and everywhere. So it’s, you know, one can chant the Holy Name. One can just observe what’s going on. One can see so many things. You know, it’s like, you know, Prabhupada is seeing the pigeons and the pigeons, the male pigeons, you know, comes up and, you know, does his, how do you say, his whole presentation of how he is so special and so attractive and everything and the lady pigeon just completely ignores him and flies off. So Prabhupada laughs and he says, even in the lower species the principle of the female playing hard to get is there. But where is that coming from? That’s coming from the people because he said, even in the lower species. And where does it come in the people? That comes from the origin.
Right? So that means you see that in Krishna’s pastimes with the gopis.
You understand? So he’s seeing this life everywhere. Even he’s just seeing some pigeons. He can see the original pastimes there. You know, still just something is filtering through. there’s that.
Yes.
Yes.
What means, when we say liberation, liberation is that moksha, right? But the point is, the devotees, so moksha just means you’re not entangled in the material world. That simply is what it means. But brahma-bhuta means you’re liberated or it’s moksha but in relationship to the Lord. So it’s positive. So brahma-bhuta can, from that platform you can get to the platform of prema. But from liberation, moksha, that that’s not going to happen.
Yes.
How do, means, means, know that it’s there.
Right? You don’t get anywhere unless you’re aware of it.
So, in other words, don’t be satisfied to be, you know, materially distracted in one’s devotional service and figure that that’s a very comfortable and very fine position. Like that. Know that one has to be enthusiastic, perform bhaja. In other words, what’s the difference between the neophyte and the madhyama? It’s the matter of bhajana-kriya. So when that bhajana-kriya is fixed, that’s nishta. Then that’s the beginning of the madhyama platform. And when it’s un-nishta, then that’s neophyte.
Does that make sense? So where it’s stable, that’s nishta. Where it’s unstable, then that’s neophyte. So in other words, we want to make our devotional service stable. So that becomes by, you know, having that faith, associating with devotees, practicing the process and being aware of, you know, what we shouldn’t be doing. You know, what’s getting in the way of success. Then one becomes fixed. But ultimately, all that has to be for the purpose of pleasing the Lord. Because that’s the long-term drive. Otherwise, if you only see from one sentence to the next, you know, that’s not enough. You see, the whole process developing love for Krishna, then that will be more dynamic.
Is that okay?
In regard to this, is it possible that once on the neophyte platform, one’s activities or devotional service may be fixed? One’s activities may be fixed. But yeah, but the consciousness may not be. So here, you’re trying to bring the two together. Right? Because as you said, conscious knowledge and activities are one category. Right? That’s your summed-up potency. So when those are together, aligned, then it’s going to be much better. Right? Because otherwise, then, you may be performing the right activity, but consciousness is not right. Right? Does that make sense? So that’s why you’ll find sometimes someone may be very expert at the practice of Krishna consciousness, the form of it, but the consciousness may or may not be so good. You know, they may not be so good at associating with other devotees because they just see the other devotees through the external. They’re doing it. They’re nice. They’re not doing it. They’re not nice. So they can’t actually see the soul. So, though it’s better to be situated that you’re steady in the activity than not, but still, there’s more to go. They have to then work on the consciousness. Does that make sense? Otherwise, they’re always criticizing, oh, they’re not doing, they’re not doing. You know, it’s like, you understand? And then from that, then they’ll develop, you know, those bad qualities.
Does that make sense? Yeah. Yeah.
Yes.
Yes. Well, it’s just like, if you’re, if you’re properly performing abhidheya, right, that means with knowledge, you’re conscious of the present, but how do you know the present’s going correct? Because you see the goal. Is it moving towards the goal or away from the goal? So that’s, that’s, that’s the dealing in, in, you know, so that, you know, does that make sense? So, so, yeah.
A self-realized soul is able to bridle the urges of the senses, verse 23. The senses will continue to push us till the time of death, but it’s the duty of the transcendentalist to try strenuously to control them, right? So it’s not that when you get older, then all that will go away. No, because the point is, is what drives the senses?
What, what? Sense objects. Sense objects? The mind. The mind, right? Yeah, you understand? So the mind, so does the mind go away? No, the senses go away, but the mind doesn’t really go away. Yeah, okay, depends on how you’re looking at it, but the point is, is if the mind is there, then that means desire is there, because that’s where desire happens. Accepting and rejecting is the desire, it’s the mind. So it’s not going to go away, right? Because does the soul ever feel that they’re old? No. it means whatever you are sitting here now, when you were a teenager, it was the same feeling, right? Maybe there’s maybe more energy, more this and that, but the sense of identity is the same. So, you know, when you’re 90 years old, still it’s the same identity, right?
I’m remembering a funny comment. Friedein Endermarch mentioned about, you know, everyone’s looking at this little kid, you know, a little baby, and oh, so cute, and this and that. He says, but I’m seeing it, you know, that just a few days ago he was a 90-year-old man.
Nothing so cute about that.
Very, very clever, right?
Okay, so that means one has to make the endeavor to control them. If one doesn’t make the endeavor, it’s not going to happen. Right? Because it’s by desire. You don’t desire, there’s no result. You don’t, desire won’t happen. So, basically what we’re trying to do is ultimately, the desire is to be, to just be Krishna conscious, to please Krishna. Right? So, when that desire matures, then one’s Krishna conscious. But one has to desire. If one doesn’t desire it, why will it happen? Why should it happen?
Srila Prabhupada writes, There are the forces of talk, forces of anger, forces of mind, forces of the stomach, forces of the genitals, and forces of the tongue. One who is able to control the forces of all these different senses, and the mind, is called Goswami, or Swami. Such Goswamis live strictly controlled lives, and forego altogether the forces of the senses. Bhagavad Gita 5.23 purport. So, in other words, as we discussed before, Krishna says, it’s through the consciousness. Then, with that intelligence, one can, therefore, control the senses. Right? But it’s not just a matter of just not engaging them. One has to have a better engagement. Right? The mind needs a better engagement. You’re tasting something higher, you can give us something lower. In other words, you’re taking it, and we can say there’s two, would be two forms of this. Right? Or you can even say three forms of this. Yeah, I’d say two. That you’re going to have an activity that’s not engaged in Krishna’s service. Right? There’s an attachment for it. So, by engaging in Krishna’s service, then, that taste of it being engaged in Krishna’s service is a higher taste than not engaged in Krishna’s service. Right? So, the activity doesn’t change. But there’s also the element that by tasting Krishna consciousness, then the activity, one may give up that attachment. And if it’s not important for you to be involved in that, then you could give that up for doing something else. Instead of playing a video game, you change some japa or something, or read Bhagavatam. Does that make sense? So, it means, in other words, lower activities may be given up for higher ones. Or the lower activity changes from lower to improved by being connected to Krishna.
Does that make sense? In other words, we’re going from means indirect activities can go by indirect and an illusory to indirect being serviced to Krishna. And then indirect can be given up for direct.
Does that make sense? No?
Do you understand direct? Indirect means those things that aren’t the direct services to Krishna, like chanting, hearing Bhagavatam, like this, serving, preaching. Indirect will be those little things in your life that you need to connect to Krishna through your duties. So that can either be you’re performing the duty improperly in your own way, so it’s an impious activity, or you’re performing it properly, it’s a pious activity, or you can take that and connect it to Krishna.
Service to Krishna, but it’s still all indirect. So you can go through these stages of bringing the indirect to a higher platform, but then there’s also the element of giving up the indirect for the direct. Does that make sense?
Yes?
Yeah, I figured that would happen as soon as I said that. That’s why it’s always better to stick to the Shastra ones. There’s no clinkers, no slag. Yes? Engage the video games. Okay. Why is the video game important? What do you get from the video game? Experience. What does that mean? What experience?
You built a city that’s not there. You got through the Chernobyl ruins and killed off everybody and got, you know, what Professor Schlabowicz had and brought it back, and therefore you moved to the next level.
So, you know, you figured out the difference between the front and the back of an AK-47.
What do you mean, experience? What is that experience?
Like that, like you said. Like that.
And of what benefit? So why do you want that experience? What drives you to go through that experience? You know, you could also go out and, you know, roll on the road from here to the temple. It would be an experience, you know. Or, you know, with that smoothie, you really want an experience. Go through the just plowed field, you know, and that’ll give you more of an experience. So, you know, why is that, you know? Pour a bottle of orange juice over your head and go sit next to a cow. Or, you know, there’s all kinds of experiences you could have.
You know what I’m saying? What is that, what drives you for the experience? Some desire you have to do something. Some desire to do something. You could pick your nose. You might get some benefit. Deep nasal exploratory, you know, endeavor, you know what I’m saying? You might, you know, science. You might discover something.
Create a city. Yeah, okay, but that’s a lot different from the guys with all the guns and bombs or, you know, a sword and a dragon and the princess and the tower, you know. Desire to be a hero. Yeah, desire to be a hero there, you know. So the point is, is there’s different reasons why someone’s engaged. You know what I’m saying? Why, it means, why are you building a city? What do you plan to do in the future with that?
You understand? So it’s not thought out. So that means there’s no connection at all. The point is, is why are you doing that? You know, there’s a kid, when he grows up, he wants to be a politician and run the city. So therefore, for him, Sim City may have some meaning.
Because he gets him aware of that. But at some point, it’s not going to be enough. He’s going to have to associate with those who do that. You know, so therefore, he’ll naturally give up and move.
So the point is, is if you have a higher goal, then you can move through that. But you don’t even know why you’re doing it.
You know, so unless you can identify the quality of Krishna that you’re looking for, then you can’t even see what’s the connection.
Because the point is, it’s not the game. The game is just a medium for that quality.
Right? You know, and they have some demoniac scientist that’s figured out, you know, how to make it so it gets… What are those? Endorphins or something? There’s some other things, some chemicals. Hormones.
They get going so that you become attached to it.
Can, if you can do that. I’m saying, if that’s your nature, to do that, you have to engage. If you are a, you know, video game programmer, and, you know, so you want to engage that in Krishna service, then here’s some way to do it.
You know what I’m saying? But that’s service for you. But for the others, then you have to see whether it’s going to be service or not. You know, how far are you going to take them? Because then there’s always the thing is, why does it become popular?
Generally because of its mundane-ness.
You know.
But in other words, you’d have to be very clever. In other words, you could create the whole world, but you have to show how, you have to mechanically show how it’s worked, but you’d have to keep the ultimate goal in mind. Now, whether they would agree to that or not. You know what I’m saying? But generally, generally, without knowing it, the people aren’t that clever. You know what I’m saying? You know, Tolkien was clever. You know, what is that, the guy with the Star Wars, he was clever.
They, you know, they create a whole world, and then people become absorbed in it. So whatever is their, their lifestyle, their goals, their philosophy, you know, the supreme, everything in there, then you buy. Because it’s complete.
But that means, how did they think of all that? You know. So they work at it. Avatar. The language of those, whether the Navis are speaking, they have a thousand word language for it, for it. So they worked out all the words that they would ever need to use in any of their movies, right, because they’re playing a sequel, of course.
So that’s a lot of thought. That means they had to sit down with linguists and this and that and work this whole thing out.
You know what I’m saying? So they create all this. So then they say, but you know, so do they say, oh we’ll make a game, so but what does that mean?
What does that mean? What are you dealing with? So what angle are you going to take? You know, the karma, the hierarchy in the universe, the situation, what are you going to take?
You know, how are you going to do it? But the point is, then ultimately, what are you going to do about the supreme? Because there’s no supreme, there’s no, there’s no, you know, because the guy goes, you go to the, you know, you get to the, what is it, 24th level and you save the princess. But the point is, is saving the princess is considered a good thing. You know, it has that romantic element of it. You know, so there’s some idyllic aspect. You know, if it was like, you get to the 24th level and then you walk in there and you know, there’s a box of Cheerios, do you think anyone’s going to continue playing the game?
You understand? No, they’re not going to play. Because what’s the goal? What’s the supreme? What’s the good that’s been done? So there has to be a supreme, there has to be good, good work. So then, what is that? Even these other things, you have to go in and save the, you know, the weirdo scientist from all these other weirdos because they want what he has but for a bad purpose but you’re getting it for a good purpose, like that. You know, you know what I’m saying? So it’s still the same thing, it’s still good cause and there’s some supreme. Though they drop it down lower and lower and lower.
You know what I’m saying?
Yeah, no, they can’t do anything.
So unless, unless the guy’s so sharp that you know, in the future he can become you know, how do you say, one of these, what do they call them? You know, F-18, you know, fighter pilot, you know, guys like that, you know, so everything’s just a video game for them cause that’s all that’s going on. They have this helmet. You don’t actually see what’s there, it’s all in the helmet, you know, and so just where you look things work. You know, so then, you know, that may be, but how many of them are there, right, you know? You know, I think what is it, you know, US Army I think has like three, I mean, Air Navy has like 300 and some odd then, you know, so that means out of 300 million Americans, you know, only 300 people can do that. So, it’s not necessarily the most efficient, so what are the others doing with it, you know? You know, maybe they’re getting distracted, you know what I’m saying? So you have to see the practical.
But generally then they have that kind of a goal, you know what I’m saying? Because you don’t get to that point by the time you’re, you know, 19, 20, 21, unless you had the idea earlier.
You know, most people, they get, you know, they get to university and don’t know what they’ll major in, then even they’ve picked a major and they finish, they don’t know what they’ll do with it afterwards, you know what I’m saying? So, it’s probably a lot of them playing these games, so there’s, you know, where are they getting, what are they doing? You know, it takes up some time. So you have to see, you know, what is the point? And Krishna says recreation has to be balanced, so is it balanced? You know, a kid playing the game so much he starves to death, that’s not exactly balanced.
You know, like that. He doesn’t do his homework, he doesn’t do his work around the house, doesn’t interact with anybody else in the family, right, you know, doesn’t develop his own, you know, as a person, that’s not balanced. So there’s something wrong here.
You know what I’m saying?
So even if you’re saying, oh, well, recreation’s important, but it’s balanced.
Yeah, it’s called going out into the, out there and kids pick up sticks and rocks and stuff and they, they can create their world. See, the thing is, if you don’t create it for them, they’ll create it themselves. You create it for them, then they can only do that much, they’re dependent upon you, which is, of course, good business, you know, like that. So ultimately you have to see, why is the video game, they just really felt that they wanted to give the kids something to do, so that’s why they made it, you know. No, it’s all business.
It doesn’t sell, they don’t sell it.
So it’s just, it’s just tricks.
You understand? So in other words, there’s a lot to think about there, it’s not just a matter of, well, yeah, we can do it for, but then, how are you going to do it for Krishna? That’s the point. We’ve discussed all this, so how are you going to do that for Krishna?
So in theory, yes, you can do it, but, are you going to be able to do it? And if you do, are you going to go through this, this level of that we’ve mentioned before, which Baladeva Dibhushan says about dealing with the paramatma, you know, you see that sense of justice, you know, yes, scientists should not end up with a bad guy, you know. So like this, you’re going to bring through and then see that, well, actually what I’m looking for here is, you know, some particular quality, and that’s coming from the Supersoul, so therefore the Supersoul is actually the person I should be involved in, so, you know, how would I best serve the Supersoul? And so, there’s a good chance the video game isn’t part of it. You know, if your father’s a high court judge and you’re getting, you know, a four -point average in that, then okay, maybe he will be the mayor. Then go ahead, play your Sim City. You know, but, if he’s not, then maybe it’s just something to do until you get bored of that and then you get the Sim City, you know, video game, you know.
Yes, you understand? No. Okay, you understand? So you have, it has something thoughtful. Otherwise, yes, intellectually it’s there, but the problem is you have to apply it.
But, as I, as I said it, I thought, this is going to come up.
Yes.
Yes. The, the sense of adventure, you know, the excitement, that’s what one’s looking for. But so, but that could come in any medium. So, it just happens to be due to our conditioning, we see that in that medium. Someone else just looks at it and go, well, it’s just empty stadium. This is boring. You know, like that, you know what I’m saying? And so, you know, it’s just like a, you know, you have a hobo, you know, a pile of garbage. Now, that’s exciting, you know, that’s new, that’s fresh. It’s fresh garbage, you know. You know, so, you know what I’m saying? So, it’s, it’s simply conditioning.
Right? New opportunities, Anything’s possible.
Yeah, I mean, a bank robber’s going to drop their bundle in there and they’re going to come back later and pick it up, but I get it now. Hey, you know, so, like that.
Is that, is that, so, that’s why, as you look for that and then understand is that quality is actually in the, in the Lord. And then, how, then, then, that brings that up, but then at some point it has to be dynamically able to be engaged, because it has to be able to go through, is that it’s actually everybody on that playing field, they’re all pure spirit souls, and it’s only by the conditioning that someone’s a good batter and someone’s a good bowler, and, you know, like this. And so, all these different things then, then start to, to happen. You know, and then after that, then one can come to, how you say, you know, according to some opinions, then one could come to a higher level of, you know, and giving up the lower for a higher, you know, then you could start, go, go for AFL.
Like that, you know, so.
You know, like that. Huh? For the higher level. No, not a higher level. so. Depends on who you talk to, you know. I’ve seen some Australians, they’re very adamant about this. Huh? Down in Melbourne. Yeah, down in Melbourne. Like that. Even some in Sydney, you know. I think it’s for the summer, football’s for the winter, so. Okay, okay, so it’s a balanced, you know. Very creative. Yeah, yeah.
Yeah, everybody, Suka Duke, Same Kripa, you see, you know, the different, according to the seasons, as they change.
Okay. Back to the book.
Okay.
A self-realized person is beyond the dualities that arise from doubt, because he sees everyone as part and parcel of Krsna. His Krsna conscious activities bring welfare to all living beings.
Okay.
One’s, one’s, the dualities that come from doubt, because if there’s doubt, then you’ll see that there’s two things. If there’s no doubt, it’s one thing. Maybe two various aspects, but it’s one thing. Like when you see a car, is it one thing? But there’s wheels, you know, there’s, you know, there’s the engine, you know, there’s the, you know, the seats, you know, very different things. The status of it. Huh? The status of it. The status of it, yeah. There’s all these things, color, you know, things like that. Yeah, so all these things together, so you see it as one thing. So, because there’s no doubt. You have no doubt that that Bentley is good. Right? You know, like that. you know what I’m saying? So, the, the one is, one, one is, how you say? So there’s no dualities. So the point is, is when you see everyone is part and parcel of Krsna, right? There is no dualities there. Then you’ll be able to work for everyone’s benefit, because no matter who they are, you’ll be able to, you know, if it’s possible, whatever way you could engage them in Krsna’s service, you’ll do it. Right? They’re adamant not to be. That’s another thing, but, you know, there’s always prasad. Right?
Yes. Does this word dualities necessarily mean you only see two things, or it means two or more things that you see? Means, duality means, is good, bad, hot, cold, because you’ll see them as different rather than one thing. Okay. Right?
Yes. How would colors be connected to this? I mean, is, is that something we, we place value on ourselves, and so we think, okay, yellow is nice, and blue is not so nice, and then it’s back to dualities, or? Yeah, because the point is, is why is yellow nice? Why is blue nice?
Do you have a reason? Yeah, it might be cool to dive into a pool that’s very nice, and light blue, and stuff like that.
Connected to, So you wouldn’t like a yellow pool. Not really. Not really. Too bright. Yeah. It gives bad associations, things, different liquids, Okay. Okay. I would prefer blue. You would prefer blue. Okay. But then, why blue?
It reminds me of the sea. Of the sea, okay, because water’s blue. Right? If water was green, you probably wouldn’t mind a green pool, right? Something like that.
Does that make sense? So, it’ll go back to something that’s come from the Lord. So, you find some way to connect it. You know, it’s blue because it’s the ocean. Krishna’s the ocean, so therefore, you know. In other words, these are the things, they’re very simple, but the point is, it has to be constant. Not, okay, I worked that out, now it’s done, and I don’t, I never think about it again, so I swim in my pool all day. You know, no, it has to, this has to constantly be there. If it’s constantly there, then one will be progressing. If it’s not, then one won’t be.
Does that make sense?
Besides, Krishna’s blue.
Right. Krishna’s the ocean, the ocean’s blue. So, it works out.
If you take everything and put it all together, what color does it go? That’s light. That’s energy. If you have substance, it goes black. If you take all energy and put it together, it goes white.
So you have the supreme energy and the supreme energetic.
Right. Because Prabhupada, I think Prabhupada mentions, because he is rasa, he’s all, sum total of all rasas, so therefore, that’s why he’s black.
Okay.
By acting only for the satisfaction of Krishna, he is freed from anger and material desires.
All right. So, it means, you act only for Krishna, then you don’t have a result that you want for yourself, so you’re not going to get frustrated, so therefore, you’re not going to get angry. Or you can say, no, but I’m doing it for Krishna, but it’s not working, so I’m getting frustrated. But that’s because you feel, I’m the controller, I’m the doer, so therefore, no, I simply, as an instrument, try to take part in this, and as the results come, then we, you know, it progresses. If it doesn’t, I keep working until I find it. Right. Otherwise, we’ll think I’m the doer, we’ll get frustrated and angry there. Like that, so.
He is self-realized, self-disciplined, and is constantly endeavoring for liberation. So here, there’s constantly endeavoring. Right. Self-realized, self-disciplined. So, self-realized, he knows he’s the soul. Self-disciplined, so therefore, with this knowledge of the soul, therefore, he keeps himself properly engaged. Middle of 58.
Okay. Constantly endeavoring for liberation. He’s sure to achieve liberation in Krishna, because he’s always trying for that. He’s always seeing everything in connection to Krishna, and he’s always trying to be engaged in Krishna’s service. So therefore, he’ll be liberated in the Supreme, in connection to Krishna.
Okay. So I guess we’ll end here.
Okay.
Okay. Tomorrow, Friday, and Monday, then, then we won’t be running this, this, how you say, topic.
So, so, because I won’t be here, so we’ll run the Nectar of Devotion and Upadesa Marita now, during this time. You know, that way, then the rest of the day is free. So it’s, it’s, it’s a bit easier, like that. So, tomorrow and Monday, the classes will be there, but we’ll move the Nectar of Devotion and Upadesa Marita down to, the, this, you know, the 7, 7.20 to 9 o ‘clock.
